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Title: The Oera Linda Book
From A Manuscript of the Thirteenth Century
Author: Anonymous
Translator: J.C. Ottema
William R. Sandbach
Release Date: October 8, 2012 [EBook #40986]
Language: English
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THE
OERA LINDA BOOK
From
A Manuscript of the Thirteenth Century
With the Permission of the Proprietor
C. over de Linden, of The Helder
The Original Frisian Text
As Verified by Dr J. O. Ottema
Accompanied by an
English Version of Dr Ottema's Dutch Translation
By
William R. Sandbach
London
Trübner & Co., Ludgate Hill
1876
[All rights reserved]
TRANSLATOR'S PREFACE.
The work of which I here offer an English translation has excited,
among the Dutch and German literary societies, a keen controversy
in regard to its authenticity--a controversy not yet brought to
a conclusion, some affirming that it contains internal evidence of
truth, while others declare it to be a forgery. But even the latter
do not insist on its being the work of a modern fabricator. They
allow it to be one hundred, or perhaps one hundred and fifty, years
old. If they admit that, I do not see why they refuse it a greater
antiquity; and as to the improbability of the stories related in it,
I refer the reader to the exhaustive inquiry in Dr Ottema's Preface.
Is it more difficult to believe that the early Frisians, being hardy
and intrepid marine adventurers, sailed to the Mediterranean, and
even proceeded farther, than that the Phoenicians sailed to England
for tin, and to the Baltic for amber? or that a clever woman became a
lawgiver at Athens, than that a goddess sprang, full grown and armed,
from the cleft skull of Jupiter?
There is nothing in the narratives of this book inconsistent with
probability, however they may vary from some of our preconceived
ideas; but whether it is really what it pretends to be--a very ancient
manuscript, or a more modern fiction--it is not the less a most curious
and interesting work, and as such I offer it to the British public.
In order to give an idea of the manuscript, I have procured photographs
of two of its pages, which are bound with this volume.
I have also followed Dr Ottema's plan of printing the original Frisian
opposite to the translation, so that any reader possessing a knowledge
of the language may verify the correctness of the translation.
In addition to the Preface which I have translated, Dr Ottema
has written two pamphlets on the subject of the Oera Linda Book
(1. Historical Notes and Explanations; 2. The Royal Academy and Het
Oera Linda Bok), both of which would be very valuable to any one who
wished to study the controversy respecting the authenticity of the
work, but which I have not thought it necessary to translate for the
present publication.
There has also appeared in the "Deventer Courant" a series of twelve
letters on the same subject. Though written anonymously, I believe
they are from the pen of Professor Vitringa. They have been translated
into German by Mr Otto.
The writer evidently entered upon his task of criticism with a feeling
of disbelief in the authenticity of the book; but in his last letter
he admits that, after a minute examination, he is unable to pronounce
a positive conviction either for or against it.
His concluding remarks are to the following effect:--
"If the book is a romance, then I must admit that it has been written
with a good object, and by a clever man, because the sentiments
expressed in it are of a highly moral tendency; and the facts
related, so far as they can be controlled by regular history, are
not untruthful; and where they deal with events of which we have no
historical records, they do not offend our ideas of possibility or
even probability."
Wm. R. Sandbach.
INTRODUCTION.
C. over de Linden, Chief Superintendent of the Royal Dockyard at
the Helder, possesses a very ancient manuscript, which has been
inherited and preserved in his family from time immemorial, without
any one knowing whence it came or what it contained, owing to both
the language and the writing being unknown.
All that was known was that a tradition contained in it had from
generation to generation been recommended to careful preservation. It
appeared that the tradition rests upon the contents of two letters,
with which the manuscript begins, from Hiddo oera Linda, anno 1256,
and from Liko oera Linda, anno 803. It came to C. over de Linden by
the directions of his grandfather, Den Heer Andries over de Linden,
who lived at Enkhuizen, and died there on the 15th of April 1820,
aged sixty-one. As the grandson was at that time barely ten years old,
the manuscript was taken care of for him by his aunt, Aafje Meylhoff,
born Over de Linden, living at Enkhuizen, who in August 1848 delivered
it to the present possessor.
Dr E. Verwijs having heard of this, requested permission to examine the
manuscript, and immediately recognised it as very ancient Fries. He
obtained at the same time permission to make a copy of it for the
benefit of the Friesland Society, and was of opinion that it might
be of great importance, provided it was not supposititious, and
invented for some deceptive object, which he feared. The manuscript
being placed in my hands, I also felt very doubtful, though I could
not understand what object any one could have in inventing a false
composition only to keep it a secret. This doubt remained until
I had examined carefully-executed facsimiles of two fragments, and
afterwards of the whole manuscript--the first sight of which convinced
me of the great age of the document.
Immediately occurred to me Cæsar's remark upon the writing of the
Gauls and the Helvetians in his "Bello Gallico" (i. 29, and vi. 14),
"Græcis utuntur literis," though it appears in v. 48 that they were not
entirely Greek letters. Cæsar thus points out only a resemblance--and
a very true one--as the writing, which does not altogether correspond
with any known form of letters, resembles the most, on a cursory
view, the Greek writing, such as is found on monuments and the oldest
manuscripts, and belongs to the form which is called lapidary. Besides,
I formed the opinion afterwards that the writer of the latter part
of the book had been a contemporary of Cæsar.
The form and the origin of the writing is so minutely and fully
described in the first part of the book, as it could not be in any
other language. It is very complete, and consists of thirty-four
letters, among which are three separate forms of a and u, and two of
e, i, y, and o, besides four pairs of double consonants--ng, th, ks,
and gs. The ng, which as a nasal sound has no particular mark in any
other Western language, is an indivisible conjunction; the th is soft,
as in English, and is sometimes replaced by d; the gs is seldom met
with--I believe only in the word segse, to say, in modern Fries sidse,
pronounced sisze.
The paper, of large quarto size, is made of cotton, not very thick,
without water-mark or maker's mark, made upon a frame or wire-web,
with not very broad perpendicular lines.
An introductory letter gives the year 1256 as that in which
this manuscript was written by Hiddo overa Linda on foreign
paper. Consequently it must have come from Spain, where the Arabs
brought into the market paper manufactured from cotton.
On this subject, W. Wattenbach writes in his "Das Schriftwesen im
Mittelalter" (Leipzig, 1871), s. 93:--
"The manufacture of paper from cotton must have been in use among the
Chinese from very remote times, and must have become known to the
Arabs by the conquest of Samarcand about the year 704. In Damascus
this manufacture was an important branch of industry, for which reason
it was called Charta Damascena. By the Arabians this art was brought
to the Greeks. It is asserted that Greek manuscripts of the tenth
century written upon cotton paper exist, and that in the thirteenth
century it was much more used than parchment. To distinguish it from
Egyptian paper it was called Charta bombicina, gossypina, cuttunea,
xylina. A distinction from linen paper was not yet necessary. In the
manufacture of the cotton paper raw cotton was originally used. We
first find paper from rags mentioned by Petrus Clusiacensis (1122-50).
"The Spaniards and the Italians learned the manufacture of this paper
from the Arabians. The most celebrated factories were at Jativa,
Valencia, Toledo, besides Fabriano in the March of Ancona." [1]
In Germany the use of this material did not become very extended,
whether it came from Italy or Spain. Therefore the further this
preparation spread from the East and the adjoining countries,
the more necessity there was that linen should take the place of
cotton. A document of Kaufbeuren on linen paper of the year 1318
is of very doubtful genuineness. Bodman considers the oldest pure
linen paper to be of the year 1324, but up to 1350 much mixed paper
was used. All carefully-written manuscripts of great antiquity show
by the regularity of their lines that they must have been ruled,
even though no traces of the ruled lines can be distinguished. To
make the lines they used a thin piece of lead, a ruler, and a pair
of compasses to mark the distances.
In old writings the ink is very black or brown; but while there has
been more writing since the thirteenth century, the colour of the ink
is often grey or yellowish, and sometimes quite pale, showing that it
contains iron. All this affords convincing proof that the manuscript
before us belongs to the middle of the thirteenth century, written with
clear black letters between fine lines carefully traced with lead. The
colour of the ink shows decidedly that it does not contain iron. By
these evidences the date given, 1256, is satisfactorily proved, and
it is impossible to assign any later date. Therefore all suspicion
of modern deception vanishes.
The language is very old Fries, still older and purer than the Fries
Rjuchtboek or old Fries laws, differing from that both in form and
spelling, so that it appears to be an entirely distinct dialect,
and shows that the locality of the language must have been (as it
was spoken) between the Vlie and the Scheldt.
The style is extremely simple, concise, and unembarrassed, resembling
that of ordinary conversation, and free in the choice of the words. The
spelling is also simple and easy, so that the reading of it does
not involve the least difficulty, and yet with all its regularity,
so unrestricted, that each of the separate writers who have worked
at the book has his own peculiarities, arising from the changes in
pronunciation in a long course of years, which naturally must have
happened, as the last part of the work is written five centuries
after the first.
As a specimen of antiquity in language and writing, I believe I may
venture to say that this book is unique of its kind.
The writing suggests an observation which may be of great importance.
The Greeks know and acknowledge that their writing was not their
own invention. They attribute the introduction of it to Kadmus, a
Phenician. The names of their oldest letters, from Alpha to Tau, agree
so exactly with the names of the letters in the Hebrew alphabet, with
which the Phenician will have been nearly connected, that we cannot
doubt that the Hebrew was the origin of the Phenician. But the form
of their letters differs so entirely from that of the Phenician and
Hebrew writing, that in that particular no connection can be thought
of between them. Whence, then, have the Greeks derived the form of
their letters?
From "thet bok thêra Adela folstar" ("The Book of Adela's Followers")
we learn that in the time when Kadmus is said to have lived, about
sixteen centuries before Christ, a brisk trade existed between the
Frisians and the Phenicians, whom they named Kadhemar, or dwellers
on the coast.
The name Kadmus comes too near the word Kadhemar for us not to believe
that Kadmus simply meant a Phenician.
Further on we learn that about the same time a priestess of the castle
in the island of Walcheren, Min-erva, also called Nyhellenia, had
settled in Attica at the head of a Frisian colony, and had founded
a castle at Athens. Also, from the accounts written on the walls of
Waraburch, that the Finns likewise had a writing of their own--a
very troublesome and difficult one to read--and that, therefore,
the Tyrians and the Greeks had learned the writing of Frya. By this
representation the whole thing explains itself, and it becomes clear
whence comes the exterior resemblance between the Greek and the old
Fries writing, which Cæsar also remarked among the Gauls; as likewise
in what manner the Greeks acquired and retained the names of the Finn
and the forms of the Fries writing.
Equally remarkable are the forms of their figures. We usually call
our figures Arabian, although they have not the least resemblance
to those used by the Arabs. The Arabians did not bring their ciphers
from the East, because the Semitic nations used the whole alphabet in
writing numbers. The manner of expressing all numbers by ten signs
the Arabs learned in the West, though the form was in some measure
corresponding with their writing, and was written from left to right,
after the Western fashion. Our ciphers seem here to have sprung from
the Fries ciphers (siffar), which form had the same origin as the
handwriting, and is derived from the lines of the Juul?
The book as it lies before us consists of two parts, differing widely
from each other, and of dates very far apart. The writer of the
first part calls herself Adela, wife of Apol, chief man of the Linda
country. This is continued by her son Adelbrost, and her daughter
Apollonia. The first book, running from page 1 to 88, is written by
Adela. The following part, from 88 to 94, is begun by Adelbrost and
continued by Apollonia. The second book, running from page 94 to 114,
is written by Apollonia. Much later, perhaps two hundred and fifty
years, a third book is written, from page 114 to 134, by Frethorik;
then follows from page 134 to 143, written by his widow, Wiljow;
after that from page 144 to 169 by their son, Konereed; and then
from page 169 to 192 by their grandson, Beeden. Pages 193 and 194,
with which the last part must have begun, are wanting, therefore the
writer is unknown. He may probably have been a son of Beeden.
On page 134, Wiljow makes mention of another writing of Adela. These
she names "thet bok thêra sanga (thet boek), thêra tellinga," and "thet
Hellênia bok;" and afterwards "tha skrifta fon Adela jeftha Hellênia."
To fix the date we must start from the year 1256 of our era, when Hiddo
overa Linda made the copy, in which he says that it was 3449 years
after Atland was sunk. This disappearance of the old land (âldland,
âtland) was known by the Greeks, for Plato mentions in his "Timæus,"
24, the disappearance of Atlantis, the position of which was only known
as somewhere far beyond the Pillars of Hercules. From this writing it
appears that it was land stretching far out to the west of Jutland,
of which Heligoland and the islands of North Friesland are the last
barren remnants. This event, which occasioned a great dispersion of
the Frisian race, became the commencement of a chronological reckoning
corresponding with 2193 before Christ, and is known by geologists as
the Cimbrian flood.
On page 80 begins an account in the year 1602, after the disappearance
of Atland, and thus in the year 591 before Christ; and on page 82 is
the account of the murder of Frâna, "Eeremoeder," of Texland two years
later--that is, in 589. When, therefore, Adela commences her writing
with her own coming forward in an assembly of the people thirty years
after the murder of the Eeremoeder, that must have been in the year
559 before Christ. In the part written by her daughter Apollonia, we
find that fifteen months after the assembly Adela was killed by the
Finns in an attack by surprise of Texland. This must accordingly have
happened 557 years before Christ. Hence it follows that the first book,
written by Adela, was of the year 558 before Christ. The second book,
by Apollonia, we may assign to about the year 530 before Christ. The
latter part contains the history of the known kings of Friesland,
Friso, Adel (Ubbo), and Asega Askar, called Black Adel. Of the third
king, Ubbo, nothing is said, or rather that part is lost, as the pages
169 to 188 are missing. Frethorik, the first writer, who appears now,
was a contemporary of the occurrences which he relates, namely,
the arrival of Friso. He was a friend of Liudgert den Geertman,
who, as rear-admiral of the fleet of Wichhirte, the sea-king, had
come with Friso in the year 303 before Christ, 1890 years after the
disappearance of Atland. He has borrowed most of his information from
the log-book of Liudgert.
The last writer gives himself out most clearly as a contemporary of
Black Adel or Askar, about the middle of his reign, which Furmerius
states to have been from 70 before Christ to 11 after the birth of
Christ, the same period as Julius Cæsar and Augustus. He therefore
wrote in the middle of the last century before Christ, and knew of
the conquest of Gaul by the Romans. It is thus evident that there
elapsed fully two centuries between the two parts of the work.
Of the Gauls we read on page 84 that they were called the "Missionaries
of Sydon." And on page 124 "that the Gauls are Druids." The Gauls,
then, were Druids, and the name Galli, used for the whole nation,
was really only the name of an order of priesthood brought from the
East, just as among the Romans the Galli were priests of Cybele.
The whole contents of the book are in all respects new. That is to
say, there is nothing in it that we were acquainted with before. What
we here read of Friso, Adel, and Askar differs entirely from what
is related by our own chroniclers, or rather presents it in quite
another light. For instance, they all relate that Friso came from
India, and that thus the Frisians were of Indian descent; and yet
they add that Friso was a German, and belonged to a Persian race which
Herodotus called Germans (Germanioi). According to the statement in
this book, Friso did come from India, and with the fleet of Nearchus;
but he is not therefore an Indian. He is of Frisian origin, of Frya's
people. He belongs, in fact, to a Frisian colony which after the death
of Nijhellênia, fifteen and a half centuries before Christ, under the
guidance of a priestess Geert, settled in the Punjab, and took the
name of Geertmen. The Geertmen were known by only one of the Greek
writers, Strabo, who mentions them as Germanes, differing totally
and entirely from the Brachmanes in manners, language, and religion.
The historians of Alexander's expeditions do not speak of Frisians
or Geertmen, though they mention Indoscythians, thereby describing
a people who live in India, but whose origin is in the distant,
unknown North.
In the accounts of Liudgert no names are given of places where the
Frieslanders lived in India. We only know that they first established
themselves to the east of the Punjab, and afterwards moved to the
west of those rivers. It is mentioned, moreover, as a striking
fact, that in the summer the sun at midday was straight above their
heads. They therefore lived within the tropics. We find in Ptolemy
(see the map of Kiepert), exactly 24° N. on the west side of the Indus,
the name Minnagara; and about six degrees east of that, in 22° N.,
another Minnagara. This name is pure Fries, the same as Walhallagara,
Folsgara, and comes from Minna, the name of an Eeremoeder, in whose
time the voyages of Teunis and his nephew Inca took place.
The coincidence is too remarkable to be accidental, and not to
prove that Minnagara was the headquarters of the Frisian colony. The
establishment of the colonists in the Punjab in 1551 before Christ,
and their journey thither, we find fully described in Adela's book;
and with the mention of one most remarkable circumstance, namely,
that the Frisian mariners sailed through the strait which in those
times still ran into the Red Sea.
In Strabo, book i. pages 38 and 50, it appears that Eratosthenes
was acquainted with the existence of the strait, of which the later
geographers make no mention. It existed still in the time of Moses
(Exodus xiv. 2), for he encamped at Pi-ha-chiroht, the "mouth of the
strait." Moreover, Strabo mentions that Sesostris made an attempt
to cut through the isthmus, but that he was not able to accomplish
it. That in very remote times the sea really did flow through is proved
by the result of the geological investigations on the isthmus made by
the Suez Canal Commission, of which M. Renaud presented a report to
the Academy of Sciences on the 19th June 1856. In that report, among
other things, appears the following: "Une question fort controversée
est celle de savoir, si à l'époque où les Hebreux fuyaient de l'Egypte
sous la conduite de Moïse, les lacs amers faisaient encore partie
de la mer rouge. Cette dernière hypothèse s'accorderait mieux que
l'hypothèse contraire avec le texte des livres sacrés, mais alors
il faudrait admettre que depuis l'époque de Moïse le seuil de Suez
serait sorti des eaux."
With regard to this question, it is certainly of importance to fall
in with an account in this Frisian manuscript, from which it seems
that in the sixteenth century before Christ the connection between
the Bitter Lakes and the Red Sea still existed, and that the strait
was still navigable. The manuscript further states that soon after
the passage of the Geertmen there was an earthquake; that the land
rose so high that all the water ran out, and all the shallows and
alluvial lands rose up like a wall. This must have happened after the
time of Moses, so that at the date of the Exodus (1564 B.C.) the track
between Suez and the Bitter Lakes was still navigable, but could be
forded dry-foot at low water.
This point, then, is the commencement of the isthmus, after the forming
of which, the northern inlet was certainly soon filled up as far as
the Gulf of Pelusium.
The map by Louis Figuier, in the "Année scientifique et industrielle"
(première année), Paris, Hachette, 1857, gives a distinct illustration
of the formation of this land.
Another statement, which occurs only in Strabo, finds also here a
confirmation. Strabo alone of all the Greek writers relates that
Nearchus, after he had landed his troops in the Persian Gulf, at the
mouth of the Pasitigris, sailed out of the Persian Gulf by Alexander's
command, and steered round Arabia through the Arabian Gulf. As
the account stands, it is not clear what Nearchus had to do there,
and what the object of the further voyage was. If, as Strabo seems
to think, it was only for geographical discovery, he need not have
taken the whole fleet. One or two ships would have sufficed. We do
not read that he returned. Where, then, did he remain with that fleet?
The answer to this question is to be found in the Frisian version of
the story. Alexander had bought the ships on the Indus, or had had
them built by the descendants of the Frisians who settled there--the
Geertmen--and had taken into his service sailors from among them, and
at the head of them was Friso. Alexander having accomplished his voyage
and the transport of his troops, had no further use for the ships in
the Persian Gulf, but wished to employ them in the Mediterranean. He
had taken that idea into his head, and it must be carried into
effect. He wished to do what no one had done before him. For this
purpose Nearchus was to sail up the Red Sea, and on his arrival at
Suez was to find 200 elephants, 1000 camels, workmen and materials,
timber and ropes, &c., in order to haul the ships by land over the
isthmus. This work was carried on and accomplished with so much zeal
and energy that after three months' labour the fleet was launched in
the Mediterranean. That the fleet really came to the Mediterranean
appears in Plutarch's "Life of Alexander;" but he makes Nearchus
bring the fleet round Africa, and sail through the Pillars of Hercules.
After the defeat at Actium, Cleopatra, in imitation of this example,
tried to take her fleet over the isthmus in order to escape to India,
but was prevented by the inhabitants of Arabia Petræa, who burnt her
ships. (See Plutarch's "Life of Antony.") When Alexander shortly
afterwards died, Friso remained in the service of Antigonus and
Demetrius, until, having been grievously insulted by the latter, he
resolved to seek out with his sailors their fatherland, Friesland. To
India he could not, indeed, return.
Thus these accounts chime in with and clear up each other, and in
that way afford a mutual confirmation of the events.
Such simple narratives and surprising results led me to conclude that
we had to do here with more than mere Saga and Legends.
Since the last twenty years attention has been directed to the
remains of the dwellings on piles, first observed in the Swiss lakes,
and afterwards in other parts of Europe. (See Dr E. Rückert, "Die
Pfahlbauten;" Würzburg, 1869. Dr T. C. Winkler, in the "Volksalmanak,"
t. N. v. A. 1867.) When they were found, endeavours were made to
discover, by the existing fragments of arms, tools, and household
articles, by whom and when these dwellings had been inhabited. There
are no accounts of them in historical writers, beyond what Herodotus
writes in book v. chapter 16, of the "Paeonen." The only trace that
has been found is in one of the panels of Trajan's Pillar, in which
the destruction of a pile village in Dacia is represented.
Doubly important, therefore, is it to learn from the writing
of Apollonia that she, as "Burgtmaagd" (chief of the virgins),
about 540 years before Christ, made a journey up the Rhine to
Switzerland, and there became acquainted with the Lake Dwellers
(Marsaten). She describes their dwellings built upon piles--the
people themselves--their manners and customs. She relates that they
lived by fishing and hunting, and that they prepared the skins of the
animals with the bark of the birch-tree in order to sell the furs
to the Rhine boatmen, who brought them into commerce. This account
of the pile dwellings in the Swiss lakes can only have been written
in the time when these dwellings still existed and were lived in. In
the second part of the writing, Konerêd oera Linda relates that Adel,
the son of Friso (±250 years before Christ), visited the pile dwellings
in Switzerland with his wife Ifkja.
Later than this account there is no mention by any writer whatever of
the pile dwellings, and the subject has remained for twenty centuries
utterly unknown until 1853, when an extraordinary low state of the
water led to the discovery of these dwellings. Therefore no one could
have invented this account in the intervening period. Although a great
portion of the first part of the work--the book of Adela--belongs to
the mythological period before the Trojan war, there is a striking
difference between it and the Greek myths. The Myths have no dates,
much less any chronology, nor any internal coherence of successive
events. The untrammelled fancy develops itself in every poem separately
and independently. The mythological stories contradict each other on
every point. "Les Mythes ne se tiennent pas," is the only key to the
Greek Mythology.
Here, on the contrary, we meet with a regular succession of dates
starting from a fixed period--the destruction of Atland, 2193
before Christ. The accounts are natural and simple, often naïve,
never contradict each other, and are always consistent with each
other in time and place. As, for instance, the arrival and sojourn
of Ulysses with the Burgtmaagd Kalip at Walhallagara (Walcheren),
which is the most mythical portion of all, is here said to be 1005
years after the disappearance of Atland, which coincides with 1188
years before Christ, and thus agrees very nearly with the time at
which the Greeks say the Trojan war took place. The story of Ulysses
was not brought here for the first time by the Romans. Tacitus found
it already in Lower Germany (see "Germania," cap. 3), and says that
at Asciburgium there was an altar on which the names of Ulysses and
his father Laërtes were inscribed.
Another remarkable difference consists in this, that the Myths know
no origin, do not name either writers or relaters of their stories,
and therefore never can bring forward any authority. Whereas in
Adela's book, for every statement is given a notice where it was
found or whence it was taken. For instance, "This comes from Minno's
writings--this is written on the walls of Waraburch--this in the town
of Frya--this at Stavia--this at Walhallagara."
There is also this further. Laws, regular legislative enactments, such
as are found in great numbers in Adela's book, are utterly unknown
in Mythology, and indeed are irreconcilable with its existence. Even
when the Myth attributes to Minos the introduction of lawgiving in
Crete, it does not give the least account of what the legislation
consisted in. Also among the Gods of Mythology there existed no system
of laws. The only law was unchangable Destiny and the will of the
supreme Zeus.
With regard to Mythology, this writing, which bears no
mythical character, is not less remarkable than with regard to
history. Notwithstanding the frequent and various relations with
Denmark, Sweden, and Norway, we do not find any traces of acquaintance
with the Northern or Scandinavian Mythology. Only Wodin appears in the
person of Wodan, a chief of the Frisians, who became the son-in-law
of one Magy, King of the Finns, and after his death was deified.
The Frisian religion is extremely simple, and pure Monotheism. Wr-alda
or Wr-alda's spirit is the only eternal, unchangeable, perfect, and
almighty being. Wr-alda has created everything. Out of him proceeds
everything--first the beginning, then time, and afterwards Irtha,
the Earth. Irtha bore three daughters--Lyda, Finda, and Frya--the
mothers of the three distinct races, black, yellow, and white--Africa,
Asia, and Europe. As such, Frya is the mother of Frya's people, the
Frieslanders. She is the representative of Wr-alda, and is reverenced
accordingly. Frya has established her "Tex," the first law, and has
established the religion of the eternal light. The worship consists in
the maintenance of a perpetually-burning lamp, foddik, by priestesses,
virgins. At the head of the virgins in every town was a Burgtmaagd,
and the chief of the Burgtmaagden was the Eeremoeder of the Fryasburgt
of Texland. The Eeremoeder governs the whole country. The kings can do
nothing, nor can anything happen without her advice and approval. The
first Eeremoeder was appointed by Frya herself, and was called
Fâsta. In fact, we find here the prototype of the Roman Vestal Virgins.
We are reminded here of Velleda (Welda) and Aurinia in Tacitus
("Germania," 8. Hist., iv. 61, 65; v. 22, 24. "Annals," i. 54),
and of Gauna, the successor of Velleda, in Dio Cassius (Fragments,
49). Tacitus speaks of the town of Velleda as "edita turris," page
146. It was the town Mannagarda forda (Munster).
In the county of the Marsians he speaks of the temple Tanfane
(Tanfanc), so called from the sign of the Juul. (See plate I.)
The last of these towns was Fâstaburgt in Ameland, temple Foste,
destroyed, according to Occa Scarlensis, in 806.
If we find among the Frisians a belief in a Godhead and ideas of
religion entirely different from the Mythology of other nations, we are
the more surprised to find in some points the closest connection with
the Greek and Roman Mythology, and even with the origin of two deities
of the highest rank, Min-erva and Neptune. Min-erva (Athénè) was
originally a Burgtmaagd, priestess of Frya, at the town Walhallagara,
Middelburg, or Domburg, in Walcheren. And this Min-erva is at the
same time the mysterious enigmatical goddess of whose worship scarcely
any traces remain beyond the votive stones at Domburg, in Walcheren,
Nehallenia, of whom no mythology knows anything more than the name,
which etymology has used for all sorts of fantastical derivations. [2]
The other, Neptune, called by the Etrurians Nethunus, the God of
the Mediterranean Sea, appears here to have been, when living,
a Friesland Viking, or sea-king, whose home was Alderga (Ouddorp,
not far from Alkmaar). His name was Teunis, called familiarly by
his followers Neef Teunis, or Cousin Teunis, who had chosen the
Mediterranean as the destination of his expeditions, and must have
been deified by the Tyrians at the time when the Phenician navigators
began to extend their voyages so remarkably, sailing to Friesland in
order to obtain British tin, northern iron, and amber from the Baltic,
about 2000 years before Christ.
Besides these two we meet with a third mythological person--Minos,
the lawgiver of Crete, who likewise appears to have been a Friesland
sea-king, Minno, born at Lindaoord, between Wieringen and Kreyl,
who imparted to the Cretans an "Asagaboek." He is that Minos who,
with his brother Rhadamanthus and Æacus, presided as judges over the
fates of the ghosts in Hades, and must not be confounded with the
later Minos, the contemporary of Ægeus and Theseus, who appears in
the Athenian fables.
The reader may perhaps be inclined to laugh at these statements,
and apply to me the words that I myself have lately used, fantastic
and improbable. Indeed at first I could not believe my own eyes,
and yet after further consideration I arrived at the discovery of
extraordinary conformities which render the case much less improbable
than the birth of Min-erva from the head of Jupiter by a blow from
the axe of Hephæstus, for instance.
In the Greek Mythology all the gods and goddesses have a youthful
period. Pallas alone has no youth. She is not otherwise known than
adult. Min-erva appears in Attica as high priestess from a foreign
country, a country unknown to the Greeks. Pallas is a virgin goddess,
Min-erva is a Burgtmaagd. The fair, blue-eyed Pallas, differing thus
in type from the rest of the gods and goddesses, evidently belonged
to Frya's people. The character for wisdom and the emblematical
attributes, especially the owl, are the same for both. Pallas
gives to the new town her own name, Athènai, which has no meaning
in Greek. Min-erva gives to the town built by her the name Athene,
which has an important meaning in Fries, namely, that they came there
as friends--"Âthen."
Min-erva came to Attica about 1600 years before Christ, the period
at which the Grecian Mythology was beginning to be formed. Min-erva
landed with the fleet of Jon at the head of a colony in Attica. In
later times we find her on the Roman votive stones in Walcheren,
under the name of Nehallenia, worshipped as a goddess of navigation;
and Pallas is worshipped by the Athenians as the protecting goddess
of shipbuilding and navigation.
Time is the carrier who must eternally turn the "Jol" (wheel) and
carry the sun along his course through the firmament from winter
to winter, thus forming the year, every turn of the wheel being a
day. In midwinter the "Jolfeest" is celebrated on Frya's Day. Then
cakes are baked in the form of the sun's wheel, because with the Jol
Frya formed the letters when she wrote her "Tex." The Jolfeest is
therefore also in honour of Frya as inventor of writing.
Just as this Jolfeest has been changed by Christianity into
Christmas throughout Denmark and Germany, and into St Nicholas' Day
in Holland; so, certainly, our St Nicholas' dolls--the lover and his
sweetheart--are a memorial of Frya, and the St Nicholas letters a
memorial of Frya's invention of letters formed from the wheel.
I cannot analyse the whole contents of this writing, and must content
myself with the remarks that I have made. They will give an idea of the
richness and importance of the contents. If some of it is fabulous,
even as fabulous it must have an interest for us, since so little of
the traditions of our forefathers remains to us.
An internal evidence of the antiquity of these writings may be
found in the fact that the name Batavians had not yet been used. The
inhabitants of the whole country as far as the Scheldt are Frya's
people--Frieslanders. The Batavians are not a separate people. The
name Batavi is of Roman origin. The Romans gave it to the inhabitants
of the banks of the Waal, which river bears the name Patabus in the
"Tabula Pentingeriana." The name Batavi does not appear earlier than
Tacitus and Pliny, and is interpolated in Cæsar's "Bello Gallico,"
iv. 10. (See my treatise on the course of the rivers through the
countries of the Frisians and Batavians, p. 49, in "De Vrije Fries,"
4th vol. 1st part, 1845.)
I will conclude with one more remark regarding the language. Those
who have been able to take only a superficial view of the manuscript
have been struck by the polish of the language, and its conformity
with the present Friesland language and Dutch. In this they seem to
find grounds for doubting the antiquity of the manuscript.
But, I ask, is, then, the language of Homer much less polished than
that of Plato or Demosthenes? And does not the greatest portion of
Homer's vocabulary exist in the Greek of our day?
It is true that language alters with time, and is continually subject
to slight variations, owing to which language is found to be different
at different epochs. This change in the language in this manuscript
accordingly gives ground for important observations to philologists. It
is not only that of the eight writers who have successively worked
at the book, each is recognisable by slight peculiarities in style,
language, and spelling; but more particularly between the two parts
of the book, between which an interval of more than two centuries
occurs, a striking difference of the language is visible, which
shows what a slowly progressive regulation it has undergone in that
period of time. As the result of these considerations, I arrive at the
conclusion that I cannot find any reason to doubt the authenticity of
these writings. They cannot be forgeries. In the first place, the copy
of 1256 cannot be. Who could at that time have forged anything of that
kind? Certainly no one. Still less any one at an earlier date. At a
later date a forgery is equally impossible, for the simple reason that
no one was acquainted with the language. Except Grimm, Richthofen,
and Hettema, no one can be named sufficiently versed in that branch
of philology, or who had studied the language so as to be able to
write in it. And if any one could have done so, there would have been
no more extensive vocabulary at his service than that which the East
Frisian laws afford. Therefore, in the centuries lately elapsed, the
preparation of this writing was quite impossible. Whoever doubts this
let him begin by showing where, when, by whom, and with what object
such a forgery could be committed, and let him show in modern times
the fellow of this paper, this writing, and this language.
Moreover, that the manuscript of 1256 is not original, but is a copy,
is proved by the numerous faults in the writing, as well as by some
explanations of words which already in the time of the copyist had
become obsolete and little known, as, for instance, in page 82 (114),
"to thêra flête jefta bedrum;" page 151 (204), "bargum jefta tonnum
fon tha besta bjar."
A still stronger proof is that between pages 157 and 158 one or more
pages are missing, which cannot have been lost out of this manuscript,
because the pages 157 and 158 are on the front and the back of the
same leaf.
Page 157 finishes thus: "Three months afterwards Adel sent messengers
to all the friends that he had gained, and requested them to send
him intelligent people in the month of May." When we turn over the
leaf, the other side begins, "his wife, he said, who had been Maid
of Texland, had got a copy of it."
There is no connection between these two. There is wanting, at least,
the arrival of the invited, and an account of what passed at their
meeting. It is clear, therefore, that the copyist must have turned
over two pages of the original instead of one. There certainly existed
then an earlier manuscript, and that was doubtless written by Liko
oera Linda in the year 803.
We may thus accept that we possess in this manuscript, of which
the first part was composed in the sixth century before our era, the
oldest production, after Homer and Hesiod, of European literature, And
here we find in our fatherland a very ancient people in possession of
development, civilization, industry, navigation, commerce, literature,
and pure elevated ideas of religion, whose existence we had never even
conjectured. Hitherto we have believed that the historical records
of our people reach no farther back than the arrival of Friso the
presumptive founder of the Frisians, whereas here we become aware
that these records mount up to more than 2000 years before Christ,
surpassing the antiquity of Hellas and equalling that of Israel.
This paper was read at a meeting of the Frisian Society,
February. 1871.
COMPARATIVE SAMPLE
OF THE OLD FRISIAN LAWS, AND THE LANGUAGE OF THE MANUSCRIPT.
Dyo forme need is: hweerso en kynd jongh is finsen ende fitered
noerd wr hef, jefta (sud) wr birgh. Soe moet die moder her kindes
eerwe setta ende sella ende her kynd lesa ende des lives bihelpa.
Dioe oder need is: jef da jere diore wirdat, ende di heta honger wr
dat land faert, ende dat kynd honger stere wil, so moet dio moder
her kindes eerwe setta ende sella ende capia her bern ky ende ey ende
coern deerma da kinde des lives mede helpe.
Dyo tredde need is: Als dat kind is al stocnaken, jefta huus laes,
ende dan di tiuestera nevil ende calde winter oen comt sa faert
allermanick oen syn hof ende oen sin huis ende an waranne gaten, ende
da wiilda dier seket diin holla baem ende der birgha hlii, aldeer
hit siin liif oen bihalda mey. Soe weinet ende scryt dat onieriga
kind ende wyst dan syn nakena lyae ende syn huuslaes, ende syn fader
deer him reda schuld, to ienst dyn honger ende winter nevil cald, dat
hi so diepe ende dimme mitta fiower neylen is onder eke ende onder
da eerda bisloten ende bitacbt, so moet dio moder her kindes eerwe
setta ende sella omdat hio da bihield habbe ende biwaer also lang so
hit onierich is, dat hit oen forste ner oen honger naet forfare.
Anjum print. (1466.)
Thju forma nêd is: Sâhwersa en bårn jvng is fensen ånd fêterad
northward vr-et hef jeftha sûdward vr tha berga, sa âch thju måm
hjara bårns erva to settande ånd to seljande ånd hjra bårn to lêsane
ånd thes lives to bihelpane.
Thju ôthera nêd is: jef tha jêra djura wårthat ånd thi hête hvnger wr
thet lând fârth ånd thåt bäån stjera wil, sa mot thju måm hjara bårns
erva setta ånd selja ånd kâpja hiri bårne ky ånd skêp ånd kêren thêr
mitha mån thet bårn thes lives bihelpe.
Thju tredde nêd is: sâhwersa thåt bårn is stoknâked jefta hûslâs ånd
then thi tjustera nêvil ånd kalda winter ankvmth, sa fârth allera
månnalik an sin hof ånd an sin hus ånd an wârande gâta, ånd thet wilde
kwik sykath thene hola bâm ånd thêre berga hly thêr-it sin lif an
bihalda mêi, sa wênath ånd krytath thåt vnjêrich bårn ånd wyst then
sin nâkeda litha ånd sin hûslâs-sâ ånd sin tât thêr him hrêda skolde
tojenst tha hvnger ånd tha kalda winter nêvil, that hi sa djap ånd
dimme mithfjuwer nêilum vndera êke ånd vnder tha irtha bisletten ånd
bidobben is, sa mot thju måm hjara bårns erva setta and selja vmbe
that hju tha bihield håve ånd tha wâringa al sa long sa hit vnjêrich
sy, til thju-t hor an frost ner an hvnger navt vmkvma ne mêi.
Translated by J. G. O.
ADELA.
OKKE MY SON--
You must preserve these books with body and soul. They contain the
history of all our people, as well as of our forefathers. Last year
I saved them in the flood, as well as you and your mother; but they
got wet, and therefore began to perish. In order not to lose them,
I copied them on foreign paper.
In case you inherit them, you must copy them likewise, and your
children must do so too, so that they may never be lost.
Written at Liuwert, in the three thousand four hundred and forty-ninth
year after Atland was submerged--that is, according to the Christian
reckoning, the year 1256. Hiddo, surnamed Over de Linda.--Watch.
Beloved successors, for the sake of our dear forefathers, and of our
dear liberty, I entreat you a thousand times never let the eye of
a monk look on these writings. They are very insinuating, but they
destroy in an underhand manner all that relates to us Frisians. In
order to gain rich benefices, they conspire with foreign kings, who
know that we are their greatest enemies, because we dare to speak to
their people of liberty, rights, and the duties of princes. Therefore
they seek to destroy all that we derive from our forefathers, and
all that is left of our old customs.
Ah, my beloved ones! I have visited their courts! If Wr-alda permits
it, and we do not shew ourselves strong to resist, they will altogether
exterminate us.
Liko, surnamed over de Linda.
Written at Liudwert, Anno Domini 803.
THE BOOK OF ADELA'S FOLLOWERS.
Thirty years after the day on which the Volksmoeder was murdered by
the commander Magy, was a time of great distress. All the states that
lie on the other side of the Weser had been wrested from us, and had
fallen under the power of Magy, and it looked as if his power was to
become supreme over the whole land. To avert this misfortune a general
assembly of the people was summoned, which was attended by all the
men who stood in good repute with the Maagden (priestesses). Then at
the end of three days the whole council was in confusion, and in the
same position as when they came together. Thereupon Adela demanded
to be heard, and said:--
You all know that I was three years Burgtmaagd. You know also that
I was chosen for Volksmoeder, and that I refused to be Volksmoeder
because I wished to marry Apol; but what you do not know is, that I
have watched everything that has happened, as if I had really been
your Volksmoeder. I have constantly travelled about, observing what
was going on. By that means I have become acquainted with many things
that others do not know. You said yesterday that our relatives on
the other side of the Weser were dull and cowardly; but I may tell
you that the Magy has not won a single village from them by force of
arms; but only by detestable deceit, and still more by the rapacity
of their dukes and nobles.
Frya has said we must not admit amongst us any but free people; but
what have they done? They have imitated our enemies, and instead of
killing their prisoners, or letting them go free, they have despised
the counsel of Frya, and have made slaves of them.
Because they have acted thus, Frya cared no longer to watch over
them. They robbed others of their freedom, and therefore lost
their own.
This is well known to you, but I will tell you how they came to sink
so low. The Finn women had children. These grew up with our free
children. They played and gamboled together in the fields, and were
also together by the hearth.
There they learned with pleasure the loose ways of the Finns, because
they were bad and new; and thus they became denationalised in spite of
the efforts of their parents. When the children grew up, and saw that
the children of the Finns handled no weapons, and scarcely worked,
they took a distaste for work, and became proud.
The principal men and their cleverest sons made up to the wanton
daughters of the Finns; and their own daughters, led astray by this bad
example, allowed themselves to be beguiled by the handsome young Finns
in derision of their depraved fathers. When the Magy found this out,
he took the handsomest of his Finns and Magyars, and promised them
"red cows with golden horns" to let themselves be taken prisoners
by our people in order to spread his doctrines. His people did even
more. Children disappeared, were taken away to the uplands, and after
they had been brought up in his pernicious doctrines, were sent back.
When these pretended prisoners had learned our language, they
persuaded the dukes and nobles that they should become subject to the
Magy--that then their sons would succeed to them without having to
be elected. Those who by their good deeds had gained a piece of land
in front of their house, they promised on their side should receive
in addition a piece behind; those who had got a piece before and
behind, should have a rondeel (complete circuit); and those who had
a rondeel should have a whole freehold. If the seniors were true to
Frya, then they changed their course, and turned to the degenerate
sons. Yesterday there were among you those who would have called
the whole people together, to compel the eastern states to return to
their duty. According to my humble opinion, they would have made a
great mistake. Suppose that there was a very serious epidemic among
the cattle, would you run the risk of sending your own healthy cattle
among the sick ones? Certainly not. Every one must see that doing
that would turn out very badly for the whole of the cattle. Who, then,
would be so imprudent as to send their children among a people wholly
depraved? If I were to give you any advice, it would be to choose a
new Volksmoeder. I know that you are in a difficulty about it, because
out of the thirteen Burgtmaagden that we still have remaining, eight
are candidates for the dignity; but I should pay no attention to that.
Teuntia, the Burgtmaagd of Medeasblik, who is not a candidate, is a
person of knowledge and sound sense, and quite as attached to our
people and our customs as all the rest together. I should farther
recommend that you should visit all the citadels, and write down all
the laws of Frya's Tex, as well as all the histories, and all that
is written on the walls, in order that it may not be destroyed with
the citadels.
It stands written that every Volksmoeder and every Burgtmaagd
shall have assistants and messengers--twenty-one maidens and seven
apprentices.
If I might add more, I would recommend that all the respectable girls
in the towns should be taught; for I say positively, and time will
show it, that if you wish to remain true children of Frya, never to
be vanquished by fraud or arms, you must take care to bring up your
daughters as true Frya's daughters.
You must teach the children how great our country has been, what
great men our forefathers were, how great we still are, if we compare
ourselves to others.
You must tell them of the sea-heroes, of their mighty deeds and
distant voyages. All these stories must be told by the fireside and
in the field, wherever it may be, in times of joy or sorrow; and if
you wish to impress it on the brains and the hearts of your sons,
you must let it flow through the lips of your wives and your daughters.
Adela's advice was followed.
These are the Grevetmen under whose direction this book is composed:--
Apol, Adela's husband; three times a sea-king; Grevetman of Ostflyland
and Lindaoorden. The towns Liudgarda, Lindahem, and Stavia are under
his care.
The Saxman Storo, Sytia's husband; Grevetman over the Hoogefennen and
Wouden. Nine times he was chosen as duke or heerman (commander). The
towns Buda and Manna-garda-forda are under his care.
Abêlo, Jaltia's husband; Grevetman over the Zuiderfly-landen. He was
three times heerman. The towns Aken, Liudburg, and Katsburg are under
his care.
Enoch, Dywcke's husband; Grevetman over Westflyland and Texel. He
was chosen nine times for sea-king. Waraburg, Medeasblik, Forana,
and Fryasburg are under his care.
Foppe, Dunroo's husband; Grevetman over the seven islands. He was
five times sea-king. The town Walhallagara is under his care.
This was inscribed upon the walls of Fryasburg in Texland, as well
as at Stavia and Medeasblik.
It was Frya's day, and seven times seven years had elapsed since
Festa was appointed Volksmoeder by the desire of Frya. The citadel of
Medeasblik was ready, and a Burgtmaagd was chosen. Festa was about to
light her new lamp, and when she had done so in the presence of all
the people, Frya called from her watch-star, so that every one could
hear it: "Festa, take your style and write the things, that I may not
speak." Festa did as she was bid, and thus we became Frya's children,
and our earliest history began.
This is our earliest history.
Wr-alda, who alone is eternal and good, made the beginning. Then
commenced time. Time wrought all things, even the earth. The earth
bore grass, herbs, and trees, all useful and all noxious animals. All
that is good and useful she brought forth by day, and all that is
bad and injurious by night.
After the twelfth Juulfeest she brought forth three maidens:--
Lyda out of fierce heat.
Finda out of strong heat.
Frya out of moderate heat.
When the last came into existence, Wr-alda breathed his spirit upon
her in order that men might be bound to him. As soon as they were
full grown they took pleasure and delight in the visions of Wr-alda.
Hatred found its way among them.
They each bore twelve sons and twelve daughters--at every Juul-time
a couple. Thence come all mankind.
Lyda was black, with hair curled like a lamb's; her eyes shone like
stars, and shot out glances like those of a bird of prey.
Lyda was acute. She could hear a snake glide, and could smell a fish
in the water.
Lyda was strong and nimble. She could bend a large tree, yet when
she walked she did not bruise a flower-stalk.
Lyda was violent. Her voice was loud, and when she screamed in anger
every creature quailed.
Wonderful Lyda! She had no regard for laws; her actions were governed
by her passions. To help the weak she would kill the strong, and when
she had done it she would weep by their bodies.
Poor Lyda! She turned grey by her mad behaviour, and at last she died
heart-broken by the wickedness of her children. Foolish children! They
accused each other of their mother's death. They howled and fought
like wolves, and while they did this the birds devoured the corpse. Who
can refrain from tears at such a recital?
Finda was yellow, and her hair was like the mane of a horse. She
could not bend a tree, but where Lyda killed one lion she killed ten.
Finda was seductive. Her voice was sweeter than any bird's. Her
eyes were alluring and enticing, but whoever looked upon them became
her slave.
Finda was unreasonable. She wrote thousands of laws, but she never
obeyed one. She despised the frankness of the good, and gave herself
up to flatterers.
That was her misfortune. Her head was too full, but her heart was too
vain. She loved nobody but herself, and she wished that all should
love her.
False Finda! Honey-sweet were her words, but those who trusted them
found sorrow at hand.
Selfish Finda! She wished to rule everybody, and her sons were like
her. They made their sisters serve them, and they slew each other
for the mastery.
Treacherous Finda! One wrong word would irritate her, and the
cruellest deeds did not affect her. If she saw a lizard swallow a
spider, she shuddered; but if she saw her children kill a Frisian,
her bosom swelled with pleasure.
Unfortunate Finda! She died in the bloom of her age, and the mode of
her death is unknown.
Hypocritical children! Her corpse was buried under a costly stone,
pompous inscriptions were written on it, and loud lamentations were
heard at it, but in private not a tear was shed.
Despicable people! The laws that Finda established were written
on golden tables, but the object for which they were made was never
attained. The good laws were abolished, and selfishness instituted bad
ones in their place. O Finda! then the earth overflowed with blood,
and your children were mown down like grass. Yes, Finda! those were
the fruits of your vanity. Look down from your watch-star and weep.
Frya was white like the snow at sunrise, and the blue of her eyes
vied with the rainbow.
Beautiful Frya! Like the rays of the sun shone the locks of her hair,
which were as fine as spiders' webs.
Clever Frya! When she opened her lips the birds ceased to sing and
the leaves to quiver.
Powerful Frya! At the glance of her eye the lion lay down at her feet
and the adder withheld his poison.
Pure Frya! Her food was honey, and her beverage was dew gathered from
the cups of the flowers.
Sensible Frya! The first lesson that she taught her children was
self-control, and the second was the love of virtue; and when they
were grown she taught them the value of liberty; for she said,
"Without liberty all other virtues serve to make you slaves, and to
disgrace your origin."
Generous Frya! She never allowed metal to be dug from the earth for
her own benefit, but when she did it it was for the general use.
Most happy Frya! Like the starry host in the firmament, her children
clustered around her.
Wise Frya! When she had seen her children reach the seventh generation,
she summoned them all to Flyland, and there gave them her Tex, saying,
"Let this be your guide, and it can never go ill with you."
Exalted Frya! When she had thus spoken the earth shook like the sea
of Wr-alda. The ground of Flyland sunk beneath her feet, the air
was dimmed by tears, and when they looked for their mother she was
already risen to her watching star; then at length thunder burst from
the clouds, and the lightning wrote upon the firmament "Watch!"
Far-seeing Frya! The land from which she had risen was now a stream,
and except her Tex all that was in it was overwhelmed.
Obedient children! When they came to themselves again, they made
this high mound and built this citadel upon it, and on the walls
they wrote the Tex, and that every one should be able to find it they
called the land about it Texland. Therefore it shall remain as long
as the earth shall be the earth.
FRYA'S TEX.
Prosperity awaits the free. At last they shall see me again. Through
him only can I recognise as free who is neither a slave to another
nor to himself. This is my counsel:--
1. When in dire distress, and when mental and physical energy avail
nothing, then have recourse to the spirit of Wr-alda; but do not
appeal to him before you have tried all other means, for I tell you
beforehand, and time will prove its truth, that those who give way
to discouragement sink under their burdens.
2. To Wr-alda's spirit only shall you bend the knee in
gratitude--thricefold--for what you have received, for what you do
receive, and for the hope of aid in time of need.
3. You have seen how speedily I have come to your assistance. Do
likewise to your neighbour, but wait not for his entreaties. The
suffering would curse you, my maidens would erase your name from the
book, and I would regard you as a stranger.
4. Let not your neighbour express his thanks to you on bended knee,
which is only due to Wr-alda's spirit. Envy would assail you, Wisdom
would ridicule you, and my maidens would accuse you of irreverence.
5. Four things are given for your enjoyment--air, water, land, and
fire--but Wr-alda is the sole possessor of them. Therefore my counsel
to you is, choose upright men who will fairly divide the labour and
the fruits, so that no man shall be exempt from work or from the duty
of defence.
6. If ever it should happen that one of your people should sell his
freedom, he is not of you, he is a bastard. I counsel you to expel him
and his mother from the land. Repeat this to your children morning,
noon, and night, till they think of it in their dreams.
7. If any man shall deprive another, even his debtor, of his liberty,
let him be to you as a vile slave; and I advise you to burn his body
and that of his mother in an open place, and bury them fifty feet
below the ground, so that no grass shall grow upon them. It would
poison your cattle.
8. Meddle not with the people of Lyda, nor of Finda, because Wr-alda
would help them, and any injury that you inflicted on them would
recoil upon your own heads.
9. If it should happen that they come to you for advice or assistance,
then it behoves you to help them; but if they should rob you, then
fall upon them with fire and sword.
10. If any of them should seek a daughter of yours to wife, and she is
willing, explain to her her folly; but if she will follow her lover,
let her go in peace.
11. If your son wishes for a daughter of theirs, do the same as to your
daughter; but let not either one or the other ever return among you,
for they would introduce foreign morals and customs, and if these
were accepted by you, I could no longer watch over you.
12. Upon my servant Fasta I have placed all my hopes. Therefore
you must choose her for Eeremoeder. Follow my advice, then she will
hereafter remain my servant as well as all the sacred maidens who
succeed her. Then shall the lamp which I have lighted for you never be
extinguished. Its brightness shall always illuminate your intellect,
and you shall always remain as free from foreign domination as your
fresh river-water is distinct from the salt sea.
THIS HAS FASTA SPOKEN.
All the regulations which have existed a century, that is, a hundred
years, may by the advice of the Eeremoeder, with the consent of
the community, be inscribed upon the walls of the citadel, and when
inscribed on the walls they become laws, and it is our duty to respect
them all. If by force or necessity any regulations should be imposed
upon us at variance with our laws and customs, we must submit; but
should we be released, we must always return to our own again. That
is Frya's will, and must be that of all her children.
FASTA SAID--
Anything that any man commences, whatever it may be, on the day
appointed for Frya's worship shall eternally fail, for time has
proved that she was right; and it is become a law that no man shall,
except from absolute necessity, keep that day otherwise than as a
joyful feast.
THESE ARE THE LAWS ESTABLISHED FOR THE GOVERNMENT OF THE CITADELS.
1. Whenever a citadel is built, the lamp belonging to it must be
lighted at the original lamp in Texland, and that can only be done
by the mother.
2. Every mother shall appoint her own maidens. She may even choose
those who are mothers in other towns.
3. The mother of Texland may appoint her own successor, but should
she die without having done so, the election shall take place at a
general assembly of the whole nation.
4. The mother of Texland may have twenty-one maidens and seven
assistants, so that there may always be seven to attend the lamp day
and night. She may have the same number of maidens who are mothers
in other towns.
5. If a maiden wishes to marry, she must announce it to the mother,
and immediately resign her office, before her passion shall have
polluted the light.
6. For the service of the mother and of each of the Burgtmaidens
there shall be appointed twenty-one townsmen--seven civilians of
mature years, seven warriors of mature years, and seven seamen of
mature years.
7. Out of the seven three shall retire every year, and shall not be
replaced by members of their own family nearer than the fourth degree.
8. Each may have three hundred young townsmen as defenders.
9. For this service they must study Frya's Tex and the laws. From
the sages they must learn wisdom, from the warriors the art of war,
and from the sea-kings the skill required for distant voyages.
10. Every year one hundred of the defenders shall return to their
homes, and those that may have been wounded shall remain in the
citadels.
11. At the election of the defenders no burgher or Grevetman, or
other person of distinction, shall vote, but only the people.
12. The mother at Texland shall have three times seven active
messengers, and three times twelve speedy horses. In the other citadels
each maiden shall have three messengers and seven horses.
13. Every citadel shall have fifty agriculturists chosen by the people,
but only those may be chosen who are not strong enough to go to war
or to go to sea.
14. Every citadel must provide for its own sustenance, and must
maintain its own defences, and look after its share of the general
contributions.
15. If a man is chosen to fill any office and refuses to serve, he
can never become a burgher, nor have any vote. And if he is already
a burgher, he shall cease to be so.
16. If any man wishes to consult the mother or a Burgtmaid, he must
apply to the secretary, who will take him to the Burgtmaster. He
will then be examined by a surgeon to see if he is in good health. If
he is passed, he shall lay aside his arms, and seven warriors shall
present him to the mother.
17. If the affair concerns only one district, he must bring forward not
less than three witnesses; but if it affects the whole of Friesland,
he must have twenty-one additional witnesses, in order to guard
against any deceptions.
18. Under all circumstances the mother must take care that her
children, that is, Frya's people, shall remain as temperate as
possible. This is her most important duty, and it is the duty of all
of us to help her in performing it.
19. If she is called upon to decide any judicial question between
a Grevetman and the community, she must incline towards the side of
the community in order to maintain peace, and because it is better
that one man should suffer than many.
20. If any one comes to the mother for advice, and she is prepared
to give it, she must do it immediately. If she does not know what to
advise, he must remain waiting seven days; and if she then is unable
to advise, he must go away without complaining, for it is better to
have no advice at all than bad advice.
21. If a mother shall have given bad advice out of ill will, she must
be killed or driven out of the land, deprived of everything.
22. If her Burgtheeren are accomplices, they are to be treated in a
similar manner.
23. If her guilt is doubtful or only suspected, it must be considered
and debated, if necessary, for twenty-one weeks. If half the votes
are against her, she must be declared innocent. If two-thirds are
against her, she must wait a whole year. If the votes are then the
same, she must be considered guilty, but may not be put to death.
24. If any of the one-third who have voted for her wish to go away
with her, they may depart with all their live and dead stock, and
shall not be the less considered, since the majority may be wrong as
well as the minority.
UNIVERSAL LAW.
1. All free-born men are equal, wherefore they must all have equal
rights on sea and land, and on all that Wr-alda has given.
2. Every man may seek the wife of his choice, and every woman may
bestow her hand on him whom she loves.
3. When a man takes a wife, a house and yard must be given to him. If
there is none, one must be built for him.
4. If he has taken a wife in another village, and wishes to remain,
they must give him a house there, and likewise the free use of
the common.
5. To every man must be given a piece of land behind his house. No
man shall have land in front of his house, still less an enclosure,
unless he has performed some public service. In such a case it may be
given, and the youngest son may inherit it, but after him it returns
to the community.
6. Every village shall possess a common for the general good, and the
chief of the village shall take care that it is kept in good order,
so that posterity shall find it uninjured.
7. Every village shall have a market-place. All the rest of the land
shall be for tillage and forest. No one shall fell trees without the
consent of the community, or without the knowledge of the forester;
for the forests are general property, and no man can appropriate them.
8. The market charges shall not exceed one-twelfth of the value of
the goods either to natives or strangers. The portion taken for the
charges shall not be sold before the other goods.
9. All the market receipts must be divided yearly into a hundred
parts three days before the Juul-day.
10. The Grevetman and his council shall take twenty parts; the keeper
of the market ten, and his assistants five; the Volksmoeder one,
the midwife four, the village ten, and the poor and infirm shall have
fifty parts.
11. There shall be no usurers in the market.
If any should come, it will be the duty of the maidens to make it
known through the whole land, in order that such people may not be
chosen for any office, because they are hard-hearted.
For the sake of money they would betray everybody--the people, the
mother, their nearest relations, and even their own selves.
12. If any man should attempt to sell diseased cattle or damaged
goods for sound, the market-keeper shall expel him, and the maidens
shall proclaim him through the country.
In early times almost all the Finns lived together in their native
land, which was called Aldland, and is now submerged. They were thus
far away, and we had no wars. When they were driven hitherwards, and
appeared as robbers, then arose the necessity of defending ourselves,
and we had armies, kings, and wars.
For all this there were established regulations, and out of the
regulations came fixed laws.
HERE FOLLOW THE LAWS WHICH WERE THUS ESTABLISHED.
1. Every Frisian must resist the assailants with such weapons as he
can procure, invent, and use.
2. When a boy is twelve years old he must devote one day in seven to
learning how to use his weapons.
3. As soon as he is perfect in the use of them they are to be given
to him, and he is to be admitted as a warrior.
4. After serving as a warrior three years, he may become a citizen,
and may have a vote in the election of the headman.
5. When he has been seven years a voter he then may have a vote for
the chief or king, and may be himself elected.
6. Every year he must be re-elected.
7. Except the king, all other officials are re-eligible who act
according to Frya's laws.
8. No king may be in office more than three years, in order that the
office may not be permanent.
9. After an interval of seven years he may be elected again.
10. If the king is killed by the enemy, his nearest relative may be
a candidate to succeed him.
11. If he dies a natural death, or if his period of service has
expired, he shall not be succeeded by any blood relation nearer than
the fourth degree.
12. Those who fight with arms are not men of counsel, therefore no
king must bear arms. His wisdom must be his weapon, and the love of
his warriors his shield.
THESE ARE THE RIGHTS OF THE MOTHERS AND THE KINGS.
1. If war breaks out, the mother sends her messengers to the king,
who sends messengers to the Grevetmen to call the citizens to arms.
2. The Grevetmen call all the citizens together and decide how many
men shall be sent.
3. All the resolutions must immediately be sent to the mother by
messengers and witnesses.
4. The mother considers all the resolutions and decides upon them,
and with this the king as well as the people must be satisfied.
5. When in the field, the king consults only his superior officers, but
three citizens of the mother must be present, without any voice. These
citizens must send daily reports to the mother, that they may be sure
nothing is done contrary to the counsels of Frya.
6. If the king wishes to do anything which his council opposes,
he may not persist in it.
7. If an enemy appears unexpectedly, then the king's orders must
be obeyed.
8. If the king is not present, the next to him takes command, and so
on in succession according to rank.
9. If there is no leader present, one must be chosen.
10. If there is no time to choose, any one may come forward who feels
himself capable of leading.
11. If a king has conquered a dangerous enemy, his successors may take
his name after their own. The king may, if he wishes, choose an open
piece of ground for a house and ground; the ground shall be enclosed,
and may be so large that there shall be seven hundred steps to the
boundary in all directions from the house.
12. His youngest son may inherit this, and that son's youngest son
after him; then it shall return to the community.
HERE ARE THE RULES ESTABLISHED FOR THE SECURITY OF ALL FRISIANS.
1. Whenever new laws are made or new regulations established, they
must be for the common good, and not for individual advantage.
2. Whenever in time of war either ships or houses are destroyed,
either by the enemy or as a matter of precaution, a general levy
shall be assessed on the people to make it good again, so that no
one may neglect the general welfare to preserve his own interest.
3. At the conclusion of a war, if any men are so severely wounded as
to be unable to work, they shall be maintained at the public expense,
and shall have the best seats at festivals, in order that the young
may learn to honour them.
4. If there are widows and orphans, they shall likewise be maintained
at the public expense; and the sons may inscribe the names of their
fathers on their shields for the honour of their families.
5. If any who have been taken prisoners should return, they must be
kept separate from the camp, because they may have obtained their
liberty by making treacherous promises, and thus they may avoid
keeping their promises without forfeiting their honour.
6. If any enemies be taken prisoners, they must be sent to the interior
of the country, that they may learn our free customs.
7. If they are afterwards set free, it must be done with kindness
by the maidens, in order that we may make them comrades and friends,
instead of haters and enemies.
FROM MINNO'S WRITINGS.
If any one should be so wicked as to commit robbery, murder, arson,
rape, or any other crime, upon a neighbouring state, and our people
wish to inflict punishment, the culprit shall be put to death in
the presence of the offended, in order that no war may arise, and
the innocent suffer for the guilty. If the offended will spare his
life and forego their revenge, it may be permitted. If the culprit
should be a king, Grevetman, or other person in authority, we must
make good his fault, but he must be punished.
If he bears on his shield the honourable name of his forefathers,
his kinsmen shall no longer wear it, in order that every man may look
after the conduct of his relatives.
LAWS FOR THE NAVIGATORS.
Navigator is the title of those who make foreign voyages.
1. All Frya's sons have equal rights, and every stalwart youth may
offer himself as a navigator to the Olderman, who may not refuse him
as long as there is any vacancy.
2. The navigators may choose their own masters.
3. The traders must be chosen and named by the community to which
they belong, and the navigators have no voice in their election.
4. If during a voyage it is found that the king is bad or incompetent,
another may be put in his place, and on the return home he may make
his complaint to the Olderman.
5. If the fleet returns with profits, the sailors may divide one-third
among themselves in the following manner: The king twelve portions,
the admiral seven, the boatswains each two portions, the captains
three, and the rest of the crew each one part; the youngest boys
each one-third of a portion, the second boys half a portion each,
and the eldest boys two-thirds of a portion each.
6. If any have been disabled, they must be maintained at the public
expense, and honoured in the same way as the soldiers.
7. If any have died on the voyage, their nearest relatives inherit
their portion.
8. Their widows and orphans must be maintained at the public expense;
and if they were killed in a sea-fight, their sons may bear the names
of their fathers on their shields.
9. If a topsailman is lost, his heirs shall receive a whole portion.
10. If he was betrothed, his bride may claim seven portions in order
to erect a monument to her bridegroom, but then she must remain a
widow all her life.
11. If the community is fitting out a fleet, the purveyors must provide
the best provisions for the voyage, and for the women and children.
12. If a sailor is worn out and poor, and has no house or patrimony,
one must be given him. If he does not wish for a house, his friends
may take him home; and the community must bear the expense, unless
his friends decline to receive it.
USEFUL EXTRACTS FROM THE WRITINGS LEFT BY MINNO.
Minno was an ancient sea-king. He was a seer and a philosopher, and
he gave laws to the Cretans. He was born at Lindaoord, and after all
his wanderings he had the happiness to die at Lindahem.
If our neighbours have a piece of land or water which it would be
advantageous for us to possess, it is proper that we should offer to
buy it. If they refuse to sell it, we must let them keep it. This is
Frya's Tex, and it would be unjust to act contrary to it.
If any of our neighbours quarrel and fight about any matter except
land, and they request us to arbitrate, our best course will be
to decline; but if they insist upon it, it must be done honourably
and justly.
If any one comes and says, I am at war, you must help me; or another
comes and says, My son is an infant and incompetent, and I am old,
so I wish you to be his guardian, and to take charge of my property
until he is of age, it is proper to refuse in order that we may not
come into disputes about matters foreign to our free customs.
Whenever a foreign trader comes to the open markets at Wyringen and
Almanland, if he cheats, he must immediately be fined, and it must
be published by the maidens throughout the whole country.
If he should come back, no one must deal with him. He must return as
he came.
Whenever traders are chosen to go to trading stations, or to sail
with the fleets, they must be well known and of good reputation with
the maidens.
If, however, a bad man should by chance be chosen and should try to
cheat, the others are bound to remove him. If he should have committed
a cheat, it must be made good, and the culprit must be banished from
the land in order that our name may be everywhere held in honour.
If we should be ill-treated in a foreign market, whether distant or
near, we must immediately attack them; for though we desire to be at
peace, we must not let our neighbours underrate us or think that we
are afraid.
In my youth I often grumbled at the strictness of the laws, but
afterwards I learned to thank Frya for her Tex and our forefathers
for the laws which they established upon it. Wr-alda or Alvader has
given me many years, and I have travelled over many lands and seas,
and after all that I have seen, I am convinced that we alone are
chosen by Alvader to have laws. Lyda's people can neither make laws
nor obey them, they are too stupid and uncivilised. Many are like
Finda. They are clever enough, but they are too rapacious, haughty,
false, immoral, and bloodthirsty.
The toad blows himself out, but he can only crawl. The frog cries
"Work, work;" but he can do nothing but hop and make himself
ridiculous. The raven cries "Spare, spare;" but he steals and wastes
everything that he gets into his beak.
Finda's people are just like these. They say a great deal about
making good laws, and every one wishes to make regulations against
misconduct, but does not wish to submit to them himself. Whoever is
the most crafty crows over the others, and tries to make them submit
to him, till another comes who drives him off his perch.
The word "Eva" is too sacred for common use, therefore men have
learned to say "Evin."
"Eva" means that sentiment which is implanted in the breast of every
man in order that he may know what is right and what is wrong, and by
which he is able to judge his own deeds and those of others; that is,
if he has been well and properly brought up. "Eva" has also another
meaning; that is, tranquil, smooth, like water that is not stirred by a
breath of wind. If the water is disturbed it becomes troubled, uneven,
but it always has a tendency to return to its tranquil condition. That
is its nature, just as the inclination towards justice and freedom
exists in Frya's children. We derive this disposition from the spirit
of our father Wr-alda, which speaks strongly in Frya's children,
and will eternally remain so. Eternity is another symbol of Wr-alda,
who remains always just and unchangeable.
Eternal and unalterable are the signs wisdom and rectitude, which
must be sought after by all pious people, and must be possessed by
all judges. If, therefore, it is desired to make laws and regulations
which shall be permanent, they must be equal for all men. The judges
must pronounce their decisions according to these laws. If any crime
is committed respecting which no law has been made, a general assembly
of the people shall be called, where judgment shall be pronounced in
accordance with the inspiration of Wr-alda's spirit. If we act thus,
our judgment will never fail to be right.
If instead of doing right, men will commit wrong, there will arise
quarrels and differences among people and states. Thence arise civil
wars, and everything is thrown into confusion and destroyed; and,
O foolish people! while you are injuring each other the spiteful
Finda's people with their false priests come and attack your ports,
ravish your daughters, corrupt your morals, and at last throw the
bonds of slavery over every freeman's neck.
FROM MINNO'S WRITINGS.
When Nyhalennia, whose real name was Min-erva, was well established,
and the Krekalanders loved her as well as our own people did, there
came some princes and priests to her citadel and asked Min-erva, where
her possessions lay. Hellenia answered, I carry my possessions in
my own bosom. What I have inherited is the love of wisdom, justice,
and freedom. If I lose these I shall become as the least of your
slaves; now I give advice for nothing, but then I should sell it. The
gentlemen went away laughing and saying, Your humble servants, wise
Hellenia. But they missed their object, for the people took up this
name as a name of honour. When they saw that their shot had missed they
began to calumniate her, and to say that she had bewitched the people;
but our people and the good Krekalanders understood at once that it
was calumny. She was once asked, If you are not a witch, what is the
use of the eggs that you always carry with you? Min-erva answered,
These eggs are the symbols of Frya's counsels, in which our future
and that of the whole human race lies concealed. Time will hatch them,
and we must watch that no harm happens to them. The priests said, Well
answered; but what is the use of the dog on your right hand? Hellenia
replied, Does not the shepherd have a sheep-dog to keep his flock
together? What the dog is to the shepherd I am in Frya's service. I
must watch over Frya's flocks. We understand that very well, said the
priests; but tell us what means the owl that always sits upon your
head, is that light-shunning animal a sign of your clear vision? No,
answered Hellenia; he reminds me that there are people on earth who,
like him, have their homes in churches and holes, who go about in the
twilight, not, like him, to deliver us from mice and other plagues,
but to invent tricks to steal away the knowledge of other people, in
order to take advantage of them, to make slaves of them, and to suck
their blood like leeches. Another time they came with a whole troop
of people, when the plague was in the country, and said: We are all
making offerings to the gods that they may take away the plague. Will
you not help to turn away their anger, or have you yourself brought the
plague into the land with all your arts? No, said Min-erva; I know no
gods that do evil, therefore I cannot ask them to do better. I only
know one good spirit, that is Wr-alda's; and as he is good he never
does evil. Where, then, does evil come from? asked the priests. All
the evil comes from you, and from the stupidity of the people who let
themselves be deceived by you. If, then, your god is so exceedingly
good, why does he not turn away the bad? asked the priests. Hellenia
answered: Frya has placed us here, and the carrier, that is, Time,
must do the rest. For all calamities there is counsel and remedy to
be found, but Wr-alda wills that we should search it out ourselves,
in order that we may become strong and wise. If we will not do that,
he leaves us to our own devices, in order that we may experience the
results of wise or foolish conduct. Then a prince said, I should think
it best to submit. Very possibly, answered Hellenia; for then men
would be like sheep, and you and the priests would take care of them,
shearing them and leading them to the shambles. This is what our god
does not desire, he desires that we should help one another, but that
all should be free and wise. That is also our desire, and therefore our
people choose their princes, counts, councillors, chiefs, and masters
among the wisest of the good men, in order that every man shall do
his best to be wise and good. Thus doing, we learn ourselves and
teach the people that being wise and acting wisely can alone lead to
holiness. That seems very good judgment, said the priests; but if you
mean that the plague is caused by our stupidity, then Nyhellenia will
perhaps be so good as to bestow upon us a little of that new light of
which she is so proud. Yes, said Hellenia, but ravens and other birds
of prey feed only on dead carrion, whereas the plague feeds not only
on carrion but on bad laws and customs and wicked passions. If you
wish the plague to depart from you and not return, you must put away
your bad passions and become pure within and without. We admit that
the advice is good, said the priests, but how shall we induce all the
people under our rule to agree to it? Then Hellenia stood up and said:
The sparrows follow the sower, and the people their good princes,
therefore it becomes you to begin by rendering yourselves pure, so
that you may look within and without, and not be ashamed of your own
conduct. Now, instead of purifying the people, you have invented foul
festivals, in which they have so long revelled that they wallow like
swine in the mire to atone for your evil passions. The people began
to mock and to jeer, so that she did not dare to pursue the subject;
and 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 Krekaland to the Alps,
proclaiming that it had pleased the Almighty God to send his clever
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 sold to the simple people 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, 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. When Nyhellenia died, we wished to choose
another mother, and some of us wished to go to Texland to look for
her; but the priests, who were all-powerful among their own people,
would not permit it, and accused us before the people of being unholy.
FROM THE WRITINGS OF MINNO.
When I came away from Athenia with my followers, we arrived at
an island named by my crew Kreta, because of the cries that the
inhabitants raised on our arrival. When they really saw that we did
not come to make war, they were quiet, so that at last I was able to
buy a harbour in exchange for a boat and some iron implements, and a
piece of land. When we had been settled there a short time, and they
discovered that we had no slaves, they were very much astonished;
and when I explained to them that we had laws which made everybody
equal, they wished to have the same; but they had hardly established
them before the whole land was in confusion.
The priests and the princes declared that we had excited their
subjects to rebellion, and the people appealed to us for aid and
protection. When the princes saw that they were about to lose their
kingdom, they gave freedom to their people, and came to me to establish
a code of laws. The people, however, got no freedom, and the princes
remained masters, acting according to their own pleasure. When this
storm had passed, they began to sow divisions among us. They told my
people that I had invoked their assistance to make myself permanent
king. Once I found poison in my food. So when a ship from Flyland
sailed past, I quietly took my departure. Leaving alone, then, my own
adventures, I will conclude this history by saying that we must not
have anything to do with Finda's people, wherever it may be, because
they are full of false tricks, fully as much to be feared as their
sweet wine with deadly poison.
HERE ENDS MINNO'S WRITING.
THESE ARE THE THREE PRINCIPLES ON WHICH THESE LAWS ARE FOUNDED.
1. Everybody knows that he requires the necessaries of life, and if
he cannot obtain them he does not know how to preserve his life.
2. All men have a natural desire to have children, and if it is not
satisfied they are not aware what evil may spring from it.
3. Every man knows that he wishes to live free and undisturbed,
and that others wish the same thing.
To secure this, these laws and regulations are made.
The people of Finda have also their rules and regulations, but these
are not made according to what is just--only for the advantage of
priests and princes--therefore their states are full of disputes
and murder.
1. If any man falls into a state of destitution, his case must be
brought before the count by the maidens, because a high-minded Frisian
cannot bear to do that himself.
2. If any man becomes poor because he will not work, he must be sent
out of the country, because the cowardly and lazy are troublesome
and ill-disposed, therefore they ought to be got rid of.
3. Every young man ought to seek a bride and to be married at
five-and-twenty.
4. If a young man is not married at five-and-twenty, he must be
driven from his home, and the younger men must avoid him. If then
he will not marry, he must be declared dead, and leave the country,
so that he may not give offence.
5. If a man is impotent, he must openly declare that no one has
anything to fear from him, then he may come or go where he likes.
6. If after that he commits any act of incontinence, then he must
flee away; if he does not, he may be given over to the vengeance of
those whom he has offended, and no one may aid him.
7. Any one who commits a theft shall restore it threefold. For a
second offence he shall be sent to the tin mines. The person robbed
may forgive him if he pleases, but for a third offence no one shall
protect him.
THESE RULES ARE MADE FOR ANGRY PEOPLE.
1. If a man in a passion or out of ill will breaks another's limb
or puts out an eye or a tooth, he must pay whatever the injured
man demands. If he cannot pay, he must suffer the same injury as
he has done to the other. If he refuses this, he must appeal to the
Burgtmaagd in order to be sent to work in the iron or tin mines until
he has expiated his crime under the general law.
2. If a man is so wicked as to kill a Frisian, he must forfeit his
own life; but if the Burgtmaagd can send him to the tin mines for
his life before he is taken, she may do so.
3. If the prisoner can prove by proper witnesses that the death was
accidental, he may go free; but if it happens a second time, he must go
to the tin mines, in order to avoid any unseemly hatred or vengeance.
THESE ARE THE RULES CONCERNING BASTARDS.
1. If any man sets fire to another's house, he is no Frisian, he is
a bastard. If he is caught in the act, he must be thrown into the
fire; and wherever he may flee, he shall never be secure from the
avenging justice.
2. No true Frisian shall speak ill of the faults of his neighbours. If
any man injures himself, but does no harm to others, he must be his
own judge; but if he becomes so bad that he is dangerous to others,
they must bring it before the count. But if instead of going to the
count a man accuses another behind his back, he must be put on the
pillory in the market-place, and then sent out of the country, but
not to the tin mines, because even there a backbiter is to be feared.
3. If any man should prove a traitor and show to our enemies the paths
leading to our places of refuge, or creep into them by night, he must
be the offspring of Finda; he must be burnt. The sailors must take his
mother and all his relations to a desolate island, and there scatter
his ashes, in order that no poisonous herbs may spring from them. The
maidens must curse his name in all the states, in order that no child
may be called by his name, and that his ancestors may repudiate him.
War had come to an end, but famine came in its place. There were
three men who each stole a sack of corn from different owners, but
they were all caught. The first owner brought his thief to the judge,
and the maidens said everywhere that he had done right. The second
owner took the corn away from his thief and let him go in peace. The
maidens said he has done well. The third owner went to the thief's
house, and when he saw what misery was there, he went and brought a
waggon-load of necessaries to relieve their distress. Frya's maidens
came around him and wrote his deed in the eternal book, and wiped
out all his sins. This was reported to the Eeremoeder, and she had
it made known over the whole country.
WHAT IS WRITTEN HEREUNDER IS INSCRIBED ON THE WALLS OF WARABURGT.
(See Plate I.)
What appears at the top is the signs of the Juul--that is, the first
symbol of Wr-alda, also of the origin or beginning from which Time
is derived; this is the Kroder, which must always go round with the
Juul. According to this model Frya formed the set hand which she
used to write her Tex. When Fasta was Eeremoeder she made a running
hand out of it. The Witkoning--that is, the Sea-King Godfried the
Old--made separate numbers for the set hand and for the runic hand. It
is therefore not too much that we celebrate it once a year. We may be
eternally thankful to Wr-alda that he allowed his spirit to exercise
such an influence over our forefathers.
In her time Finda also invented a mode of writing, but that was so
high-flown and full of flourishes that her descendants have soon lost
the meaning of it.
Afterwards they learned our writing--that is, the Finns, the Thyriers,
and the Krekalanders--but they did not know that it was taken
from the Juul, and most therefore always be written round like the
sun. Furthermore, they wished that their writing should be illegible
by other people, because they always had matters to conceal. In
doing this they acted very unwisely, because their children could
only with great difficulty read the writings of their predecessors,
whereas our most ancient writings are as easy to read as those that
were written yesterday.
Here is a specimen of the set hand and of the running hand, as well
as of the figures, in both.
(See Plate II.)
THIS STANDS INSCRIBED UPON ALL CITADELS.
Before the bad time came our country was the most beautiful in the
world. The sun rose higher, and there was seldom frost. The trees and
shrubs produced various fruits, which are now lost. In the fields we
had not only barley, oats, and rye, but wheat which shone like gold,
and which could be baked in the sun's rays. The years were not counted,
for one was as happy as another.
On one side we were bounded by Wr-alda's Sea, on which no one but us
might or could sail; on the other side we were hedged in by the broad
Twiskland (Tusschenland, Duitschland), through which the Finda people
dared not come on account of the thick forests and the wild beasts.
Eastward our boundary went to the extremity of the East Sea, and
westward to the Mediterranean Sea; so that besides the small rivers
we had twelve large rivers given us by Wr-alda to keep our land moist,
and to show our seafaring men the way to his sea.
The banks of these rivers were at one time entirely inhabited
by our people, as well as the banks of the Rhine from one end
to the other. Opposite Denmark and Jutland we had colonies and a
Burgtmaagd. Thence we obtained copper and iron, as well as tar and
pitch, and some other necessaries. Opposite to us we had Britain,
formerly Westland, with her tin mines.
Britain was the land of the exiles, who with the help of their
Burgtmaagd had gone away to save their lives; but in order that they
might not come back they were tattooed with a B on the forehead, the
banished with a red dye, the other criminals with blue. Moreover, our
sailors and merchants had many factories among the distant Krekalanders
and in Lydia. In Lydia (Lybia) the people are black. As our country
was so great and extensive, we had many different names. Those who
were settled to the east of Denmark were called Jutten, because often
they did nothing else than look for amber (jutten) on the shore. Those
who lived in the islands were called Letten, because they lived an
isolated life. All those who lived between Denmark and the Sandval,
now the Scheldt, were called Stuurlieden (pilots), Zeekampers (naval
men), and Angelaren (fishermen). The Angelaren were men who fished in
the sea, and were so named because they used lines and hooks instead of
nets. From there to the nearest part of Krekaland the inhabitants were
called Kadhemers, because they never went to sea but remained ashore.
Those who were settled in the higher marches bounded by Twisklanden
(Germany) were called Saxmannen, because they were always armed
against the wild beasts and the savage Britons. Besides these we had
the names Landzaten (natives of the land), Marzaten (natives of the
fens), and Woud or Hout zaten (natives of the woods).
HOW THE BAD TIME CAME.
During the whole summer the sun had been hid behind the clouds,
as if unwilling to look upon the earth. There was perpetual calm,
and the damp mist hung like a wet sail over the houses and the
marshes. The air was heavy and oppressive, and in men's hearts was
neither joy nor cheerfulness. In the midst of this stillness the
earth began to tremble as if she was dying. The mountains opened to
vomit forth fire and flames. Some sank into the bosom of the earth,
and in other places mountains rose out of the plain. Aldland, called
by the seafaring people, Atland, disappeared, and the wild waves
rose so high over hill and dale that everything was buried in the
sea. Many people were swallowed up by the earth, and others who had
escaped the fire perished in the water.
It was not only in Finda's land that the earth vomited fire, but also
in Twiskland (Germany). Whole forests were burned one after the other,
and when the wind blew from that quarter our land was covered with
ashes. Rivers changed their course, and at their mouths new islands
were formed of sand and drift.
During three years this continued, but at length it ceased, and
forests became visible. Many countries were submerged, and in other
places land rose above the sea, and the wood was destroyed through
the half of Twiskland (Germany). Troops of Finda's people came and
settled in the empty places. Our dispersed people were exterminated
or made slaves. Then watchfulness was doubly impressed upon us,
and time taught us that union is force.
THIS IS INSCRIBED ON THE WARABURGT BY THE ALDEGAMUDE.
The Waraburgt is not a maiden's city, but the place where all the
foreign articles brought by sailors were stored. It lies three hours
south from Medeasblik.
THUS IS THE PREFACE.
Hills, bow your heads; weep, ye streams and clouds. Yes. Schoonland
(Scandinavia) blushes, an enslaved people tramples on your garment,
O Frya.
THIS IS THE HISTORY.
One hundred and one years after the submersion of Aldland a people
came out of the East. That people was driven by another. Behind us,
in Twiskland (Germany), they fell into disputes, divided into two
parties, and each went its own way. Of the one no account has come to
us, but the other came in the back of our Schoonland, which was thinly
inhabited, particularly the upper part. Therefore they were able to
take possession of it without contest, and as they did no other harm,
we would not make war about it. 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 and also statues in their churches. 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.
Eighty years afterwards, just at the time of the Juulfeest, they
overran our country like a snowstorm driven by the wind. All who
could not flee away were killed. Frya was appealed to, but the
Schoonlanders (Scandinavians) had neglected her advice. Then all
the forces were assembled, and three hours from Godasburgt they
were withstood, but war continued. Kat or Katerine was the name of
the priestess who was Burgtmaagd of Godasburgt. Kat was proud and
haughty, and would neither seek counsel nor aid from the mother;
but when the Burgtheeren (citizens) knew this, they themselves
sent messengers to Texland to the Eeremoeder. Minna--this was the
name of the mother--summoned all the sailors and the young men from
Oostflyland and Denmark. From this expedition the history of Wodin
sprang, which is inscribed on the citadels, and is here copied. At
Aldergamude there lived an old sea-king whose name was Sterik, and
whose deeds were famous. This old fellow had three nephews. Wodin,
the eldest, lived at Lumkamakia, near the Eemude, in Oostflyland,
with his parents. He had once commanded troops. Teunis and Inka were
naval warriors, and were just then staying with their father at
Aldergamude. When the young warriors had assembled together, they
chose Wodin to be their leader or king, and the naval force chose
Teunis for their sea-king and Inka for their admiral. The navy then
sailed to Denmark, where they took on board Wodin and his valiant host.
The wind was fair, so they arrived immediately in Schoonland. When the
northern brothers met together, Wodin divided his powerful army into
three bodies. Frya was their war-cry, and they drove back the Finns
and Magyars like children. When the Magy heard how his forces had
been utterly defeated, he sent messengers with truncheon and crown,
who said to Wodin: O almighty king, we are guilty, but all that we
have done was done from necessity. You think that we attacked your
brothers out of ill will, but we were driven out by our enemies, who
are still at our heels. We have often asked your Burgtmaagd for help,
but she took no notice of us. The Magy says that if we kill half our
numbers in fighting with each other, then the wild shepherds will come
and kill all the rest. The Magy possesses great riches, but he has
seen that Frya is much more powerful than all our spirits together. He
will lay down his head in her lap. You are the most warlike king on
the earth, and your people are of iron. Become our king, and we will
all be your slaves. What glory it would be for you if you could drive
back the savages! Our trumpets would resound with your praises, and
the fame of your deeds would precede you everywhere. Wodin was strong,
fierce, and warlike, but he was not clear-sighted, therefore he was
taken in their toils, and crowned by the Magy.
Very many of the sailors and soldiers to whom this proceeding was
displeasing went away secretly, taking Kat with them. But Kat, who did
not wish to appear before either the mother or the general assembly,
jumped overboard. Then a storm arose and drove the ships upon the
banks of Denmark, with the total destruction of their crews. This
strait was afterwards called the Kattegat. When Wodin was crowned,
he attacked the savages, who were all horsemen, and fell upon Wodin's
troops like a hailstorm; but like a whirl-wind they were turned back,
and did not dare to appear again. 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 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 than for justice
let him work his own way, but the good men took their departure. Many
Magyars fled back with their troops, and the sea-people took ship,
accompanied by a body of stalwart Finns as rowers.
Next comes upon the stage the history of Neef Teunis and Neef Inka.
ALL THIS IS INSCRIBED NOT ONLY ON THE WARABURGT, BUT ALSO ON THE
BURGT STAVIA, WHICH LIES BEHIND THE PORT OF STAVRE.
When Teunis wished to return home, he went first towards Denmark;
but he might not land there, for so the mother had ordered, nor
was he to land at Flyland nor anywhere about there. In this way he
would have lost all his people by want and hardship, so he landed
at night to steal and sailed on by day. Thus coasting along, he at
length arrived at the colony of Kadik (Cadiz), so called because it
was built with a stone quay. Here they bought all kinds of stores,
but Tuntia the Burgtmaagd would not allow them to settle there. When
they were ready they began to disagree. Teunis wished to sail through
the straits to the Mediterranean Sea, and enter the service of the
rich Egyptian king, as he had done before, but Inka said he had had
enough of all those Finda's people. Inka thought that perchance some
high-lying part of Atland might remain as an island, where he and
his people might live in peace. As the two cousins could not agree,
Teunis planted a red flag on the shore, and Inka a blue flag. Every
man could choose which he pleased, and to their astonishment the
greater part of the Finns and Magyars followed Inka, who had objected
to serve the kings of Finda's people. When they had counted the people
and divided the ships accordingly, the fleet separated. We shall hear
of Teunis afterwards, but nothing more of Inka.
Neef Teunis coasted through the straits to the Mediterranean
Sea. When Atland was submerged there was much suffering also on
the shores of the Mediterranean, on which account many of Finda's
people, Krekalanders, and people from Lyda's land, came to us. On
the other hand, many of our people went to Lyda's land. The result
of all this was that the Krekalanders far and wide were lost to the
superintendence of the mother. Teunis had reckoned on this, and had
therefore wished to find there a good haven from which he might go
and serve under the rich princes; but as his fleet and his people had
such a shattered appearance, the inhabitants on the coasts thought
that they were pirates, and drove them away. At last they arrived
at the Phoenician coast, one hundred and ninety-three years after
Atland was submerged. Near the coast they found an island with two
deep bays, so that there appeared to be three islands. In the middle
one they established themselves, and afterwards built a city wall
round the place. Then they wanted to give it a name, but disagreed
about it. Some wanted to call it Fryasburgt, others Neeftunia; but
the Magyars and Finns begged that it might be called Thyrhisburgt.
Thyr was the name of one of their idols, and it was upon his feast-day
that they had landed there; and in return they offered to recognise
Teunis as their perpetual king. Teunis let himself be persuaded, and
the others would not make any quarrel about it. When they were well
established, they sent some old seamen and Magyars on an expedition as
far as the town of Sidon; but at first the inhabitants of the coast
would have nothing to do with them, saying, You are only foreign
adventurers whom we do not respect. But when we sold them some of
our iron weapons, everything went well. They also wished to buy our
amber, and their inquiries about it were incessant. But Teunis, who was
far-seeing, pretended that he had no more iron weapons or amber. Then
merchants came and begged him to let them have twenty vessels, which
they would freight with the finest goods, and they would provide as
many people to row as he would require. Twelve ships were then laden
with wine, honey, tanned leather, and saddles and bridles mounted in
gold, such as had never been seen before.
Teunis sailed to the Flymeer with all this treasure, which so
enchanted the Grevetman of Westflyland that he induced Teunis to
build a warehouse at the mouth of the Flymeer. Afterwards this place
was called Almanaland, and the market where they traded at Wyringen
was called Toelaatmarkt. The mother advised that they should sell
everything except iron weapons, but no attention was paid to what she
said. As the Thyriers had thus free play, they came from far and near
to take away our goods, to the loss of our seafaring people. Therefore
it was resolved in a general assembly to allow only seven Thyrian
ships and no more in a year.
WHAT THE CONSEQUENCE OF THIS WAS.
In the northernmost part of the Mediterranean there lies an island
close to the coast. They now came and asked to buy that, on which a
general council was held.
The mother's advice was asked, and she wished to see them at
some distance, so she saw no harm in it; but as we afterwards
saw what a mistake we had made, we called the island Missellia
(Marseilles). Hereafter will be seen what reason we had. 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; but they had better have
been called abstainers from the truth, 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 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 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 false gods.
NOW WE WILL WRITE ABOUT THE WAR BETWEEN THE BURGTMAAGDEN KALTA AND
MIN-ERVA,
And how we thereby lost all our southern lands and Britain to the
Golen.
Near the southern mouth of the Rhine and the Scheldt there are seven
islands, named after Frya's seven virgins of the week. In the middle
of one island is the city of Walhallagara (Middelburg), and on the
walls of this city the following history is inscribed. Above it are
the words "Read, learn, and watch."
Five hundred and sixty-three years after the submersion of Atland--that
is, 1600 years before Christ--a wise town priestess presided here,
whose name was Min-erva--called by the sailors Nyhellenia. This name
was well chosen, for her counsels were new and clear above all others.
On the other side of the Scheldt, at Flyburgt, Sijrhed presided. This
maiden was full of tricks. Her face was beautiful, and her tongue
was nimble; but the advice that she gave was always conveyed in
mysterious terms. Therefore the mariners called her Kalta, and the
landsmen thought it was a title. In the last will of the dead mother,
Rosamond was named first, Min-erva second, and Sijrhed third in
succession. Min-erva did not mind that, but Sijrhed was very much
offended. Like a foreign princess, she wished to be honoured, feared,
and worshipped; but Min-erva only desired to be loved. At last all
the sailors, even from Denmark and Flymeer, did homage to her. This
hurt Sijrhed, because she wanted to excel Min-erva. In order to
give an impression of her great watchfulness, she had a cock put
on her banner. So then Min-erva went and put a sheep-dog and an owl
on her banner. The dog, she said, guards his master and his flock,
and the owl watches that the mice shall not devastate the fields;
but the cock in his lewdness and his pride is only fit to murder his
nearest relations. When Kalta found that her scheme had failed she
was still more vexed, so she secretly sent for the Magyars to teach
her conjuring. When she had had enough of this she threw herself into
the hands of the Gauls; but all her malpractices did not improve her
position. When she saw that the sailors kept more and more aloof from
her, she tried to win them back by fear. At the full moon, when the
sea was stormy, she ran over the wild waves, calling to the sailors
that they would all be lost if they did not worship her. Then she
blinded their eyes, so that they mistook land for water and water for
land, and in this way many a good ship was totally lost. At the first
war-feast, when all her countrymen were armed, she brought casks of
beer, which she had drugged. When they were all drunk she mounted her
war-horse, leaning her head upon her spear. Sunrise could not be more
beautiful. When she saw that the eyes of all were fixed upon her,
she opened her lips and said:--
Sons and daughters of Frya, you know that in these last times we have
suffered much loss and misery because the sailors no longer come to
buy our paper, but you do not know what the reason of it is. I have
long kept silence about it, but can do so no longer. Listen, then,
my friends, that you may know on which side to show your teeth. On
the other side of the Scheldt, where from time to time there come
ships from all parts, they make now paper from pumpkin leaves, by
which they save flax and outdo us. Now, as the making of paper was
always our principal industry, the mother willed that people should
learn it from us; but Min-erva has bewitched all the people--yes,
bewitched, my friends--as well as all our cattle that died lately. I
must come out with it. If I were not Burgtmaagd, I should know what
to do. I should burn the witch in her nest.
As soon as she had uttered these words she sped away to her citadel;
but the drunken people were so excited that they did not stop to weigh
what they had heard. In mad haste they hurried over the Sandfal,
and as night came on they burst into the citadel. However, Kalta
again missed her aim; for Min-erva, her maidens, and her lamp were
all saved by the alertness of the seamen.
WE NOW COME TO THE HISTORY OF JON.
Jon, Jôn, Jhon, Jan, are all the same name, though the pronunciation
varies, as the seamen like to shorten everything to be able to make
it easier to call. Jon--that is, "Given"--was a sea-king, born at
Alberga, who sailed from the Flymeer with a fleet of 127 ships fitted
out for a long voyage, and laden with amber, tin, copper, cloth, linen,
felt, otter-skins, beaver and rabbit skins. He would also have taken
paper from here, but when he saw how Kalta had destroyed the citadel
he became so angry that he went off with all his people to Flyburgt,
and out of revenge set fire to it. His admiral and some of his people
saved the lamp and the maidens, but they could not catch Sijrhed
(or Kalta). She climbed up on the furthest battlement, and they
thought she must be killed in the flames; but what happened? While
all her people stood transfixed with horror, she appeared upon her
steed more beautiful than ever, calling to them, "To Kalta!" Then the
other Schelda people poured out towards her. When the seamen saw that,
they shouted, "We are for Min-erva!" from which arose a war in which
thousands were killed.
At this time Rosamond the mother, who had done all in her power by
gentle means to preserve peace, when she saw how bad it was, made
short work of it. Immediately she sent messengers throughout all
the districts to call a general levy, which brought together all
the defenders of the country. The landsmen who were fighting were
all caught, but Jon with his seamen took refuge on board his fleet,
taking with him the two lamps, as well as Min-erva and the maidens
of both the citadels. Helprik, the chief, summoned him to appear;
but while all the soldiers were on the other side of the Scheldt,
Jon sailed back to the Flymeer, and then straight to our islands. His
fighting men and many of our people took women and children on board,
and when Jon saw that he and his people would be punished for their
misdeeds, he secretly took his departure. He did well, for all our
islanders, and the other Scheldt people who had been fighting were
transported to Britain. This step was a mistake, for now came the
beginning of the end. Kalta, who, people said, could go as easily on
the water as on the land, went to the mainland and on to Missellia
(Marseilles). Then came the Gauls out of the Mediterranean Sea with
their ships to Cadiz, and along all our coasts, and fell upon Britain;
but they could not make any good footing there, because the government
was powerful and the exiles were still Frisians. But now came Kalta and
said: You were born free, and for small offences have been sent away,
not for your own improvement, but to get tin by your labour. If you
wish to be free again, and take my advice, and live under my care,
come away. I will provide you with arms, and will watch over you. The
news flew through the land like lightning, and before the carrier's
wheel had made one revolution she was mistress of all the Thyriers
in all our southern states as far as the Seine. She built herself a
citadel on the high land to the north, and called it Kaltasburgh. It
still exists under the name of Kêrenak. From this castle she ruled
as a true mother, against their will, not for her followers, but over
them, who were thenceforth called Kelts. The Gauls gradually obtained
dominion over the whole of Britain, partly because they no longer
had any citadel; secondly, because they had there no Burgtmaagden;
and thirdly, because they had no real lamps. From all these causes
the people could not learn anything. They were stupid and foolish,
and having allowed the Gauls to rob them of their arms, they were
led about like a bull with a ring in his nose.
NOW WE SHALL WRITE HOW IT FARED WITH JON.
IT IS INSCRIBED AT TEXLAND.
Ten years after Jon went away, there arrived three ships in the
Flymeer; the people cried Huzza! (What a blessing!) and from their
accounts the mother had this written.
When Jon reached the Mediterranean Sea, the reports of the Gauls had
preceded him, so that on the nearest Italian coast he was nowhere
safe. Therefore he went with his fleet straight over to Lybia. There
the black men wanted to catch them and eat them. At last they came
to Tyre, but Min-erva said, Keep clear, for here the air has been
long poisoned by the priests. The king was a descendant of Teunis,
as we were afterwards informed; but as the priests wished to have a
king, who, according to their ideas, was of long descent, they deified
Teunis, to the vexation of his followers. After they had passed Tyre,
the Tyrians seized one of the rearmost ships, and as the ship was
too far behind us, we could not take it back again; but Jon swore to
be revenged for it. When night came, Jon bent his course towards the
distant Krekalanden. At last they arrived at a country that looked
very barren, but they found a harbour there. Here, said Min-erva,
we need not perhaps have any fear of princes or priests, as they
always look out for rich fat lands. When they entered the harbour,
there was not room for all the ships, and yet most of the people were
too cowardly to go any further. Then Jon, who wished to get away, went
with his spear and banner, calling to the young people, to know who
would volunteer to share his adventures. Min-erva did the same thing,
but she wished to remain there. The greater part stopped with Min-erva,
but the young sailors went with Jon. Jon took the lamp of Kalta and
her maidens with him. Min-erva retained her lamp and her own maidens.
Between the near and the distant coasts of Italy Jon found some
islands, which he thought desirable. Upon the largest he built a city
in the wood between the mountains. From the smaller islands he made
expeditions for vengeance on the Tyrians, and plundered their ships
and their lands. Therefore these islands were called Insulæ Piratarum,
as well as Johannis Insulæ.
When Min-erva had examined the country which is called by the
inhabitants Attica, she saw that the people were all goatherds,
and that they lived on meat, wild roots, herbs, and honey. They were
clothed in skins, and had their dwellings on the slopes (hellinga)
of the hills, wherefore they were called Hellingers. At first they
ran away, but when they found that we did not attack them, they came
back and showed great friendship. Min-erva asked if we might settle
there peaceably. This was agreed to on the condition that we should
help them to fight against their neighbours, who came continually to
carry away their children and to rob their dwellings. Then we built
a citadel at an hour's distance from the harbour. By the advice of
Min-erva it was called Athens, because, she said, those who come
after us ought to know that we are not here by cunning or violence,
but were received as friends (âtha). While we were building the citadel
the principal personages came to see us, and when they saw that we had
no slaves it did not please them, and they gave her to understand it,
as they thought that she was a princess. But Min-erva said, How did
you get your slaves? They answered, We bought some and took others
in war. Min-erva replied, If nobody would buy slaves they would not
steal your children, and you would have no wars about it. If you wish
to remain our allies, you will free your slaves. The chiefs did not
like this, and wanted to drive us away; but the most enlightened of
the people came and helped us to build our citadel, which was built
of stone.
This is the history of Jon and of Min-erva.
When they had finished their story they asked respectfully for iron
weapons; for, said they, our foes are powerful, but if we have good
arms we can withstand them. When this had been agreed to, the people
asked if Frya's customs would flourish in Athens and in other parts
of Greece (Krekalanden). The mother answered, If the distant Greeks
belong to the direct descent of Frya, then they will flourish; but if
they do not descend from Frya, then there will be a long contention
about it, because the carrier must make five thousand revolutions of
his Juul before Finda's people will be ripe for liberty.
THIS IS ABOUT THE GEERTMEN.
When Hellenia or Min-erva died, the priests pretended to be with us,
and in order to make it appear so, they deified Hellenia. They refused
to have any other mother chosen, saying that they feared there was
no one among her maidens whom they could trust as they had trusted
Min-erva, surnamed Nyhellenia.
But we would not recognise Min-erva as a goddess, because she herself
had told us that no one could be perfectly good except the spirit of
Wr-alda. Therefore we chose Geert Pyre's daughter for our mother. 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 people were estranged from us, and at last they
attacked us; but as we had built our stone city wall with two horns
down to the sea, they could not get at us. Then, lo and behold! an
Egyptian high priest, bright of eye, clear of brain, and enlightened
of mind, whose name was Cecrops, came to give them advice.
When he saw that with his people he could not storm our wall, he sent
messengers to Tyre. Thereupon there arrived three hundred ships full
of wild mountain soldiers, which sailed unexpectedly into our haven
while we were defending the walls. When they had taken our harbour,
the wild soldiers wanted to plunder the village and our ships--one
had already ravished a girl--but Cecrops would not permit it; and
the Tyrian sailors, who still had Frisian blood in their veins, said,
If you do that we will burn our ships, and you shall never see your
mountains again. Cecrops, who had no inclination towards murder
or devastation, sent messengers to Geert, requiring her to give
up the citadel, offering her free exit with all her live and dead
property, and her followers the same. The wisest of the citizens,
seeing that they could not hold the citadel, advised Geert to accept
at once, before Cecrops became furious and changed his mind. Three
months afterwards Geert departed with the best of Frya's sons, and
seven times twelve ships. Soon after they had left the harbour they
fell in with at least thirty ships coming from Tyre with women and
children. They were on their way to Athens, but when they heard how
things stood there they went with Geert. The sea-king of the Tyrians
brought them altogether through the strait which at that time ran
into the Red Sea (now re-established as the Suez Canal). At last
they landed at the Punjab, called in our language the Five Rivers,
because five rivers flow together to the sea. Here they settled, and
called it Geertmania. The King of Tyre afterwards, seeing that all
his best sailors were gone, sent all his ships with his wild soldiers
to catch them, dead or alive. When they arrived at the strait, both
the sea and the earth trembled. The land was upheaved so that all the
water ran out of the strait, and the muddy shores were raised up like
a rampart. This happened on account of the virtues of the Geertmen,
as every one can plainly understand.
IN THE YEAR ONE THOUSAND AND FIVE AFTER ATLAND WAS SUBMERGED, THIS
WAS INSCRIBED ON THE EASTERN WALL OF FRYASBURGT.
After twelve years had elapsed without our seeing any Italians in
Almanland, there came three ships, finer than any that we possessed
or had ever seen.
On the largest of them was a king of the Jonischen Islands whose name
was Ulysses, the fame of whose wisdom was great. To him a priestess
had prophesied that he should become the king of all Italy provided he
could obtain a lamp that had been lighted at the lamp in Texland. For
this purpose he had brought great treasures with him, above all,
jewels for women more beautiful than had ever been seen before. They
were from Troy, a town that the Greeks had taken. All these treasures
he offered to the mother, but the mother would have nothing to do with
them. At last, when he found that there was nothing to be got from
her, he went to Walhallagara (Walcheren). There there was established
a Burgtmaagd whose name was Kaat, but who was commonly called Kalip,
because her lower lip stuck out like a mast-head. Here he tarried for
years, to the scandal of all that knew it. According to the report
of the maidens, he obtained a lamp from her; but it did him no good,
because when he got to sea his ship was lost, and he was taken up
naked and destitute by another ship. There was left behind by this
king a writer of pure Frya's blood, born in the new harbour of Athens,
who wrote for us what follows about Athens, from which may be seen
how truly the mother Hel-licht spoke when she said that the customs
of Frya could never take firm hold in Athens.
From the other Greeks you will have heard a great deal of bad about
Cecrops, because he was not in good repute; but I dare affirm that he
was an enlightened man; very renowned both among the inhabitants and
among us, for he was against oppression, unlike the other priests,
and was virtuous, and knew how to value the wisdom of distant
nations. Knowing that, he permitted us to live according to our own
Asegaboek. There was a story current that he was favourable to us
because he was the son of a Frisian girl and an Egyptian priest: the
reason of this was that he had blue eyes, and that many of our girls
had been stolen and sold to Egypt, but he never confirmed this. However
it may have been, certain it is that he showed us more friendship than
all the other priests together. When he died, his successors soon began
to tear up our charters, and gradually to enact so many unsuitable
statutes that at long last nothing remained of liberty but the shadow
and the name. Besides, they would not allow the laws to be written,
so that the knowledge of them was hidden from us. 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 bastard
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.
THIS IS INSCRIBED IN ALL OUR CITADELS.
How our Denmark was lost to us 1602 years after the submersion of
Atland. Through the mad wantonness of Wodin, Magy had become master
of the east part of Scandinavia. They dare not come over the hills
and over the sea. The mother would not prevent it. She said, I see
no danger in their weapons, but much in taking the Scandinavians
back again, because they are so degenerate and spoilt. The general
assembly were of the same opinion. Therefore it was left to him. A
good hundred years ago Denmark began to trade; they gave their iron
weapons in exchange for gold ornaments, as well as for copper and
iron-ore. The mother sent messengers to advise them to have nothing
to do with this trade. There was danger to their morals in it, and if
they lost their morals they would soon lose their liberty. But the
Denmarkers paid no attention to her. They did not believe that they
could lose their morals, therefore they would not listen to her. At
last they were at a loss themselves for weapons and necessaries, and
this difficulty was their punishment. Their bodies were brilliantly
adorned, but their cupboards and their sheds were empty. Just one
hundred years after the first ship with provisions sailed from
the coast, poverty and want made their appearance, hunger spread
her wings all over the country, dissension marched proudly about
the streets and into the houses, charity found no place, and unity
departed. The child asked its mother for food; she had no food to
give, only jewels. The women applied to their husbands, the husbands
appealed to the counts; the counts had nothing to give, or if they had,
they hid it away. Now the jewels must be sold, but while the sailors
were away for that purpose, the frost came and laid a plank upon the
sea and the strait (the Sound). When the frost had made the bridge,
vigilance ceased in the land, and treachery took its place. Instead
of watching on the shores, they put their horses in their sledges
and drove off to Scandinavia. Then the Scandinavians, who hungered
after the land of their forefathers, came to Denmark. One bright
night they all came. Now, they said, we have a right to the land of
our fathers; and while they were fighting about it, the Finns came to
the defenceless villages and ran away with the children. As they had
no good weapons, they lost the battle, and with it their freedom,
and Magy became master. All this was the consequence of their not
reading Frya's Tex, and neglecting her counsels. There are some who
think that they were betrayed by the counts, and that the maidens
had long suspected it; but if any one attempted to speak about it,
his mouth was shut by golden chains.
We can express no opinion about it, we can only say to you, Do not
trust too much to the wisdom of your princes or of your maidens;
but if you wish to keep things straight, everybody must watch over
his own passions, as well as the general welfare.
Two years afterwards Magy himself came with a fleet of light boats
to steal the lamp from the mother of Texland. This wicked deed he
accomplished one stormy winter night, while the wind roared and the
hail rattled against the windows. The watchman on the tower hearing
the noise, lighted his torch. As soon as the light from the tower fell
upon the bastion, he saw that already armed men had got over the wall.
He immediately gave the alarm, but it was too late. Before the guard
was ready, there were two thousand people battering the gate. The
struggle did not last long. As the guard had not kept a good watch,
they were overwhelmed. While the fight was going on, a rascally
Finn stole into the chamber of the mother, and would have done her
violence. She resisted him, and threw him down against the wall. When
he got up, he ran his sword through her: If you will not have me,
you shall have my sword. A Danish soldier came behind him and clave
his head in two. There came from it a stream of black blood and a
wreath of blue flame.
The Magy had the mother nursed on his own ship. As soon as she was well
enough to speak clearly, the Magy told her that she must sail with him,
but that she should keep her lamp and her maidens, and should hold a
station higher than she had ever done before. Moreover, he said that
he should ask her, in presence of all his chief men, if he would become
the ruler of all the country and people of Frya; that she must declare
and affirm this, or he would let her die a painful death. Then, when
he had gathered all his chiefs around her bed, he asked, in a loud
voice, Frana, since you are a prophetess, shall I become ruler over
all the lands and people of Frya? Frana did as if she took no notice
of him; but at last she opened her lips, and said: My eyes are dim,
but the other light dawns upon my soul. Yes, I see it. Hear, Irtha,
and rejoice with me. At the time of the submersion of Atland, the
first spoke of the Juul stood at the top. After that it went down,
and our freedom with it. When two spokes, or two thousand years,
shall have rolled down, the sons shall arise who have been bred
of the fornication of the princes and priests with the people, and
shall witness against their fathers. They shall all fall by murder,
but what they have proclaimed shall endure, and shall bear fruit in
the bosoms of able men, like good seed which is laid in thy lap. Yet a
thousand years shall the spoke descend, and sink deeper in darkness,
and in the blood shed over you by the wickedness of the princes and
priests. After that, the dawn shall begin to glow. When they perceive
this, the false princes and priests will strive and wrestle against
freedom; but freedom, love, and unity will take the people under their
protection, and rise out of the vile pool. The light which at first
only glimmered shall gradually become a flame. The blood of the bad
shall flow over your surface, but you must not absorb it. At last
the poisoned animals shall eat it, and die of it. All the stories
that have been written in praise of the princes and priests shall
be committed to the flames. Thenceforth your children shall live in
peace. When she had finished speaking she sank down.
The Magy, who had not understood her, shrieked out, I have asked
you if I should become master of all the lands and people of Frya,
and now you have been speaking to another. Frana raised herself up,
stared at him, and said, Before seven days have passed your soul
shall haunt the tombs with the night-birds, and your body shall be at
the bottom of the sea. Very good, said the Magy, swelling with rage;
say that I am coming. Then he said to his executioners, Throw this
woman overboard. This was the end of the last of the mothers. We do
not ask for revenge. Time will provide that; but a thousand thousand
times we will call with Frya, Watch! watch! watch!
HOW IT FARED AFTERWARDS WITH THE MAGY.
After the murder of the mother, he brought the lamp and the
maidens into his own ship, together with all the booty that he
chose. Afterwards he went up the Flymeer because he wished to take
the maiden of Medeasblik or Stavoren and install her as mother;
but there they were on their guard. The seafaring men of Stavoren
and Alderga would gladly have gone to Jon, but the great fleet was
out on a distant voyage; so they proceeded in their small fleet to
Medeasblik, and kept themselves concealed in a sheltered place behind
trees. The Magy approached Medeasblik in broad daylight; nevertheless,
his men boldly stormed the citadel. But as they landed from the boats,
our people sallied forth from the creek, and shot their arrows with
balls of burning turpentine upon the fleet. They were so well aimed
that many of the ships were instantly on fire. Those left to guard
the ships shot at us, but they could not reach us. When at last a
burning ship drifted towards the ship of the Magy, he ordered the man
at the helm to sheer off, but this man was the Dane who had cleft the
head of the Finn. He said, You sent our Eeremoeder to the bottom of
the sea to say that you were coming. In the bustle of the fight you
might forget it; now I will take care that you keep your word. The
Magy tried to push him off, but the sailor, a real Frisian and strong
as an ox, clutched his head with both hands, and pitched him into
the surging billows. Then he hoisted up his brown shield, and sailed
straight to our fleet. Thus the maidens came unhurt to us; but the
lamp was extinguished, and no one knew how that had happened. When
those on the uninjured ships heard that the Magy was drowned, they
sailed away, because their crews were Danes. When the fleet was far
enough off, our sailors turned and shot their burning arrows at the
Finns. When the Finns saw that, and found that they were betrayed,
they fell into confusion, and lost all discipline and order. At this
moment the garrison sallied forth from the citadel. Those who resisted
were killed, and those who fled found their death in the marshes of
the Krylinger wood.
POSTSCRIPT.
When the sailors were in the creek, there was a wag from Stavoren
among them, who said, Medea may well laugh if we rescue her from
her citadel. Upon this, the maidens gave to the creek the name Medea
mêilakkia (Lake of Medea). The occurrences that happened after this
everybody can remember. The maidens ought to relate it in their
own way, and have it well inscribed. We consider that our task is
fulfilled. Hail!
THE END OF THE BOOK.
THE WRITINGS OF ADELBROST AND APOLLONIA.
My name is Adelbrost, the son of Apol and Adela. I was elected by my
people as Grevetman over the Lindaoorden. Therefore I will continue
this book in the same way as my mother has spoken it.
After the Magy was killed and Fryasburgt was restored, a mother
had to be chosen. The mother had not named her successor, and her
will was nowhere to be found. Seven months later a general assembly
was called at Grênegâ (Groningen), because it was on the boundary of
Saxamarken. My mother was chosen, but she would not be the mother. She
had saved my father's life, in consequence of which they had fallen
in love with each other, and she wished to marry. Many people wished
my mother to alter her decision, but she said an Eeremoeder ought to
be as pure in her conscience as she appears outwardly, and to have
the same love for all her children. Now, as I love Apol better than
anything else in the world, I cannot be such a mother. Thus spoke and
reasoned Adela, but all the other maidens wished to be the mother. Each
state was in favour of its own maiden, and would not yield. Therefore
none was chosen, and the kingdom was without any restraint. From what
follows you will understand Liudgert, the king who had lately died,
had been chosen in the lifetime of the mother, and seemingly with
the love and confidence of all the states. It was his turn to live
at the great court of Dokhem, and in the lifetime of the mother
great honour was done to him there, as there were more messengers
and knights there than had ever been seen there before. But now he
was lonely and forsaken, because every one was afraid that he would
set himself above the law, and rule them like the slave kings. Every
headman imagined that he did enough if he looked after his own state,
and did not care for the others. With the Burgtmaagden it was still
worse. Each of them depended upon her own judgment, and whenever a
Grevetman did anything without her, she raised distrust between him
and his people. If any case happened which concerned several states,
and one maid had been consulted, the rest all exclaimed that she had
spoken only in the interest of her own state. By such proceedings
they brought disputes among the states, and so severed the bond of
union that the people of one state were jealous of those of the rest,
or at least considered them as strangers; the consequence of which
was that the Gauls or Truwenden (Druids) took possession of our lands
as far as the Scheldt, and the Magy as far as the Wesara. How this
happened my mother has explained, otherwise this book would not have
been written, although I have lost all hope that it would be of any
use. I do not write in the hope that I shall win back the land or
preserve it: in my opinion that is impossible. I write only for the
future generations, that they may all know in what way we were lost,
and that each may learn that every crime brings its punishment.
My name is Apollonia. Two-and-thirty days after my mother's death
my brother Adelbrost was found murdered on the wharf, his skull
fractured and his limbs torn asunder. My father, who lay ill, died of
fright. Then my younger brother, Apol, sailed from here to the west
side of Schoonland. There he built a citadel named Lindasburgt, in
order there to avenge our wrong. Wr-alda accorded him many years for
that. He had five sons, who all caused fear to Magy, and brought fame
to my brother. After the death of my mother and my brother, all the
bravest of the land joined together and made a covenant, called the
Adelbond. In order to preserve us from injury, they brought me and my
youngest brother, Adelhirt, to the burgt--me to the maidens, and him to
the warriors. When I was thirty years old I was chosen as Burgtmaagd,
and my brother at fifty was chosen Grevetman. From mother's side my
brother was the sixth, but from father's side the third. By right,
therefore, his descendants could not put "overa Linda" after their
names, but they all wished to do it in honour of their mother. In
addition to this, there was given to us also a copy of "The Book of
Adela's Followers." That gave me the most pleasure, because it came
into the world by my mother's wisdom. In the burgt I have found other
writings also in praise of my mother. All this I will write afterwards.
These are the writings left by Bruno, who was the writer of this
burgt. After the followers of Adela had made copies, each in his
kingdom, of what was inscribed upon the walls of the burgt, they
resolved to choose a mother. For this purpose a general assembly
was called at this farm. By the first advice of Adela, Teuntje was
recommended. That would have been arranged, only that my Burgtmaagd
asked to speak: she had always supposed that she would be chosen
mother, because she was at the burgt from which mothers had generally
been chosen. When she was allowed to speak, she opened her false
lips and said: You all seem to place great value on Adela's advice,
but that shall not shut my mouth. Who is Adela, and whence comes it
that you respect her so highly? She was what I am now, a Burgtmaagd
of this place; is she, then, wiser and better than I and all the
others? or is she more conversant with our laws and customs? If that
had been the case, she would have become mother when she was chosen;
but instead of that, she preferred matrimony to a single life, watching
over herself and her people. She is certainly very clear-sighted,
but my eyes are far from being dim. I have observed that she is very
much attached to her husband, which is very praiseworthy; but I see,
likewise, that Teuntje is Apol's niece. Further I say nothing.
The principal people understood very well which way the wind
blew with her; but among the people there arose disputes, and as
most of the people came from here, they would not give the honour
to Teuntje. The conferences were ended, knives were drawn, and no
mother was chosen. Shortly afterwards one of our messengers killed his
comrade. As he had been a man of good character hitherto, my Burgtmaagd
had permission to help him over the frontier; but instead of helping
him over to Twiskland (Germany), she fled with him herself to Wesara,
and then to the Magy. The Magy, who wished to please his sons of Frya,
appointed her mother of Godaburgt, in Schoonland; but she wished for
more, and she told him that if he could get Adela out of the way
he might become master of the whole of Frya's land. She said she
hated Adela for having prevented her from being chosen mother. If
he would promise her Texland, her messenger should serve as guide to
his warriors. All this was confessed by her messenger.
THE SECOND WRITING.
Fifteen months after the last general assembly, at the festival of the
harvest month, everybody gave himself up to pleasure and merry-making,
and no one thought of anything but diversion; but Wr-alda wished
to teach us that watchfulness should never be relaxed. In the
midst of the festivities the fog came and enveloped every place in
darkness. Cheerfulness melted away, but watchfulness did not take its
place. The coastguard deserted their beacons, and no one was to be
seen on any of the paths. When the fog rose, the sun scarcely appeared
among the clouds; but the people all came out shouting with joy, and
the young folks went about singing to their bagpipes, filling the air
with their melody. But while every one was intoxicated with pleasure,
treachery had landed with its horses and riders. As usual, darkness
had favoured the wicked, and they had slipped in through the paths
of Linda's wood. Before Adela's door twelve girls led twelve lambs,
and twelve boys led twelve calves. A young Saxon bestrode a wild bull
which he had caught and tamed. They were decked with all kinds of
flowers, and the girls' dresses were fringed with gold from the Rhine.
When Adela came out of her house, a shower of flowers fell on her head;
they all cheered loudly, and the fifes of the boys were heard over
everything. Poor Adela! poor people! how short will be your joy! When
the procession was out of sight, a troop of Magyar soldiers rushed
up to Adela's house. Her father and her husband were sitting on the
steps. The door was open, and within stood Adelbrost her son. When he
saw the danger of his parents, he took his bow from the wall and shot
the leader of the pirates, who staggered and fell on the grass. The
second and third met a similar fate. In the meantime his parents had
seized their weapons, and went slowly to Jon's house. They would soon
have been taken, but Adela came. She had learned in the burgt to use
all kinds of weapons. She was seven feet high, and her sword was the
same length. She waved it three times over her head, and each time
a knight bit the earth. Reinforcements came, and the pirates were
made prisoners; but too late--an arrow had penetrated her bosom! The
treacherous Magy had poisoned it, and she died of it.
THE ELEGY OF THE BURGTMAAGD.
Yes, departed friend, thousands are arrived, and more are coming. They
wish to hear the wisdom of Adela. Truly, she was a princess, for she
had always been the leader. O Sorrow, what good can you do!
Her garments of linen and wool she spun and wove herself. How
could she add to her beauty? Not with pearls, for her teeth were
more white; not with gold, for her tresses were more brilliant; not
with precious stones, for her eyes, though soft as those of a lamb,
were so lustrous that you could scarcely look into them. But why
do I talk of beauty? Frya was certainly not more beautiful; yes, my
friends, Frya, who possessed seven perfections, of which each of her
daughters inherited one, or at most three. But even if she had been
ugly, she would still have been dear to us. Is she warlike? Listen, my
friend. Adela was the only daughter of our Grevetman. She stood seven
feet high. Her wisdom exceeded her stature, and her courage was equal
to both together. Here is an instance. There was once a turf-ground on
fire. Three children got upon yonder gravestone. There was a furious
wind. The people were all shouting, and the mother was helpless. Then
came Adela. What are you all standing still here for? she cried. Try
to help them, and Wr-alda will give you strength. Then she ran
to the Krylwood and got some elder branches, of which she made a
bridge. The others then came to assist her, and the children were
saved. The children bring flowers to the place every year. There came
once three Phoenician sailors, who began to ill-treat the children,
when Adela, having heard their screams, beat the scoundrels till they
were insensible, and then, to prove to them what miserable wretches
they were, she tied them all three to a spindle.
The foreign lords came to look after their people, and when they saw
how ridiculously they had been treated they were very angry, till
they were told what had happened. Upon that they bowed themselves
before Adela, and kissed the hem of her garment. But come, distant
living friend. The birds of the forest fled before the numerous
visitors. Come, friend, and you shall hear her wisdom. By the
gravestone of which mention has already been made her body is
buried. Upon the stone the following words are inscribed:--
Tread softly, for here lies Adela.
The old legend which is written on the outside wall of the city tower
is not written in "The Book of Adela's Followers." Why this has been
neglected I do not know; but this book is my own, so I will put it
in out of regard to my relations.
THE OLDEST DOCTRINE.
Hail to all the well-intentioned children of Frya! Through them the
earth shall become holy. Learn and announce to the people Wr-alda is
the ancient of ancients, for he created all things. Wr-alda is all in
all, for he is eternal and everlasting. Wr-alda is omnipresent but
invisible, and therefore is called a spirit. All that we can see of
him are the created beings who come to life through him and go again,
because from Wr-alda all things proceed and return to him. Wr-alda is
the beginning and the end. Wr-alda is the only almighty being, because
from him all other strength comes, and returns to him. Therefore
he alone is the creator, and nothing exists without him. Wr-alda
established eternal principles, upon which the laws of creation were
founded, and no good laws could stand on any other foundation. But
although everything is derived from Wr-alda, the wickedness of men
does not come from him. Wickedness comes from heaviness, carelessness,
and stupidity; therefore they may well be injurious to men, but never
to Wr-alda. Wr-alda is wisdom, and the laws that he has made are the
books from which we learn, nor is any wisdom to be found or gathered
but in them. Men may see a great deal, but Wr-alda sees everything. Men
can learn a great deal, but Wr-alda knows everything. Men can discover
much, but to Wr-alda everything is open. Mankind are male and female,
but Wr-alda created both. Mankind love and hate, but Wr-alda alone
is just. Therefore Wr-alda is good, and there is no good without
him. In the progress of time all creation alters and changes, but
goodness alone is unalterable; and since Wr-alda is good, he cannot
change. As he endures, he alone exists; everything else is show.
THE SECOND PART OF THE OLDEST DOCTRINE.
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. Finda's people are a wicked people,
for although they 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 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: Wr-alda
existed before all things, and will endure after all things. Wr-alda
is also eternal and everlasting, therefore nothing exists without
him. From Wr-alda's life sprang time and all living things, and his
life takes away time and every other thing. These things must be made
clear and manifest in every way, so that they can be made clear and
comprehensible to all. When we have learned thus much, then we say
further: In what regards our existence, we are a part of Wr-alda's
everlasting being, like the existence of all created beings; but as
regards our form, our qualities, our spirit, and all our thoughts,
these do not belong to the being. All these are passing things which
appear through Wr-alda's life, and which appear through his wisdom,
and not otherwise; but whereas his life is continually progressing,
nothing can remain stationary, therefore all created things change
their locality, their form, and their thoughts. So neither the earth
nor any other created object can say, I am; but rather, I was. So no
man can say, I think; but rather, I thought. The boy is greater and
different from the child; he has different desires, inclinations,
and thoughts. The man and father feels and thinks differently from
the boy, the old man just the same. Everybody knows that. Besides,
everybody knows and must acknowledge that he is now changing, that he
changes every minute even while he says, I am, and that his thoughts
change even while he says, I think. Instead, then, of imitating
Finda's wicked people, and saying, I am the best part of Wr-alda,
and through us alone he can think, we proclaim everywhere where it
is necessary, We, Frya's children, exist through Wr-alda's life--in
the beginning mean and base, but always advancing towards perfection
without ever attaining the excellence of Wr-alda himself. Our spirit
is not Wr-alda's spirit, it is merely a shadow of it. When Wr-alda
created us, he lent us his wisdom, brains, organs, memory, and many
other good qualities. By this means we are able to contemplate his
creatures and his laws; by this means we can learn and can speak of
them always, and only for our own benefit. If Wr-alda had given us
no organs, we should have known nothing, and been more irrational
than a piece of sea-weed driven up and down by the ebb and flood.
THIS IS WRITTEN ON PARCHMENT--"SKRIVFILT." SPEECH AND ANSWER TO OTHER
MAIDENS AS AN EXAMPLE.
An unsociable, avaricious man came to complain to Troost, who was the
maid of Stavia. He said a thunderstorm had destroyed his house. He
had prayed to Wr-alda, but Wr-alda had given him no help. Are you
a true Frisian? Troost asked. From father and forefathers, replied
the man. Then she said, I will sow something in your conscience,
in confidence that it will take root, grow, and bear fruit. She
continued, When Frya was born, our mother stood naked and bare,
unprotected from the rays of the sun. She could ask no one, and
there was no one who could give her any help. Then Wr-alda wrought
in her conscience inclination and love, anxiety and fright. She
looked round her, and her inclination chose the best. She sought a
hiding-place under the sheltering lime-trees, but the rain came, and
the difficulty was that she got wet. She had seen how the water ran
down the pendent leaves; so she made a roof of leaves fastened with
sticks, but the wind blew the rain under it. She observed that the
stem would afford protection. She then built a wall of sods, first on
one side, and then all round. The wind grew stronger and blew away the
roof, but she made no complaint of Wr-alda. She made a roof of rushes,
and put stones upon it. Having found how hard it is to toil alone,
she showed her children how and why she had done it. They acted and
thought as she did. This is the way in which we became possessed
of houses and porches, a street, and lime-trees to protect us from
the rays of the sun. At last we have built a citadel, and all the
rest. If your house is not strong enough, then you must try and make
another. My house was strong enough, he said, but the flood and the
wind destroyed it. Where did your house stand? Troost asked. On the
bank of the Rhine, he answered. Did it not stand on a knoll? Troost
asked. No, said the man; my house stood alone on the bank. I built
it alone, but I could not alone make a hillock. I knew it, Troost
answered; the maidens told me. All your life you have avoided your
neighbours, fearing that you might have to give or do something for
them; but one cannot get on in the world in that way, for Wr-alda,
who is kind, turns away from the niggardly. Fâsta has advised us,
and it is engraved in stone over all our doors. If you are selfish,
distrustful towards your neighbours, teach your neighbours, help your
neighbours, and they will return the same to you. If this advice is
not good enough for you, I can give you no better. The man blushed
for shame, and slunk away.
NOW I WILL WRITE MYSELF, FIRST ABOUT MY CITADEL, AND THEN ABOUT WHAT
I HAVE BEEN ABLE TO SEE.
My city lies near the north end of the Liudgaarde. The tower has six
sides, and is ninety feet high, flat-roofed, with a small house upon
it out of which they look at the stars. On either side of the tower
is a house three hundred feet long, and twenty-one feet broad, and
twenty-one feet high, besides the roof, which is round. All this is
built of hard-baked bricks, and outside there is nothing else. The
citadel is surrounded by a dyke, with a moat thirty-six feet broad
and twenty-one feet deep. If one looks down from the tower, he sees
the form of the Juul. In the ground among the houses on the south
side all kinds of native and foreign herbs grow, of which the maidens
must study the qualities. Among the houses on the north side there
are only fields. The three houses on the north are full of corn and
other necessaries; the two houses on the south are for the maidens
to live in and keep school. The most southern house is the dwelling
of the Burgtmaagd. In the tower hangs the lamp. The walls of the
tower are decorated with precious stones. On the south wall the Tex
is inscribed. On the right side of this are the formulæ, and on the
other side the laws; the other things are found upon the three other
sides. Against the dyke, near the house of the Burgtmaagd, stand the
oven and the mill, worked by four oxen. Outside the citadel wall is the
place where the Burgtheeren and the soldiers live. The fortification
outside is an hour long--not a seaman's hour, but an hour of the sun,
of which twenty-four go to a day. Inside it is a plain five feet
below the top. On it are three hundred crossbows covered with wood
and leather.
Besides the houses of the inhabitants, there are along the inside
of the dyke thirty-six refuge-houses for the people who live in the
neighbourhood. The field serves for a camp and for a meadow. On the
south side of the outer fortification is the Liudgaarde, enclosed by
the great wood of lime-trees. Its shape is three-cornered, with the
widest part outside, so that the sun may shine in it, for there are a
great number of foreign trees and flowers brought by the seafarers. All
the other citadels are the same shape as ours, only not so large;
but the largest of all is that of Texland. The tower of the Fryaburgt
is so high that it rends the sky, and all the rest is in proportion
to the tower. In our citadel this is the arrangement: Seven young
maidens attend to the lamp; each watch is three hours. In the rest of
their time they do housework, learn, and sleep. When they have watched
for seven years, they are free; then they may go among the people,
to look after their morals and to give advice. When they have been
three years maidens, they may sometimes accompany the older ones.
The writer must teach the girls to read, to write, and to reckon. The
elders, or "Greva," must teach them justice and duty, morals, botany,
and medicine, history, traditions, and singing, besides all that may be
necessary for them to give advice. The Burgtmaagd must teach them how
to set to work when they go among the people. Before a Burgtmaagd can
take office, she must travel through the country a whole year. Three
grey-headed Burgtheeren and three old maidens must go with her. This
was the way that I did. My journey was along the Rhine--on this side
up, and on the other side down. The higher I went, the poorer the
people seemed to be. Everywhere about the Rhine the people dug holes,
and the sand that was got out was poured with water over fleeces to
get the gold, but the girls did not wear golden crowns of it. Formerly
they were more numerous, but since we lost Schoonland they have gone
up to the mountains. There they dig ore and make iron. Above the Rhine
among the mountains I have seen Marsaten. The Marsaten are people who
live on the lakes. Their houses are built upon piles, for protection
from the wild beasts and wicked people. There are wolves, bears, and
horrible lions. Then come the Swiss, the nearest to the frontiers of
the distant Italians, the followers of Kalta and the savage Twiskar,
all greedy for robbery and booty. The Marsaten gain their livelihood
by fishing and hunting. The skins are sewn together by the women,
and prepared with birch bark. The small skins are as soft as a woman's
skin. The Burgtmaagd at Fryasburgt (Freiburg) told us that they were
good, simple people; but if I had not heard her speak of them first,
I should have thought that they were not Frya's people, they looked
so impudent. Their wool and herbs are bought by the Rhine people, and
taken to foreign countries by the ship captains. Along the other side
of the Rhine it was just the same as at Lydasburcht (Leiden). There
was a great river or lake, and upon this lake also there were people
living upon piles. But they were not Frya's people; they were black
and brown men who had been employed as rowers to bring home the men
who had been making foreign voyages, and they had to stay there till
the fleet went back.
At last we came to Alderga. At the head of the south harbour lies the
Waraburgt, built of stone, in which all kinds of clothes, weapons,
shells, and horns are kept, which were brought by the sea-people from
distant lands. A quarter of an hour's distance from there is Alderga,
a great river surrounded by houses, sheds, and gardens, all richly
decorated. In the river lay a great fleet ready, with banners of
all sorts of colours. On Frya's day the shields were hung on board
likewise. Some shone like the sun. The shields of the sea-king and
the admiral were bordered with gold. From the river a canal was dug
going past the citadel Forana (Vroonen), with a narrow outlet to the
sea. This was the egress of the fleet; the Fly was the ingress. On
both sides of the river are fine houses built, painted in bright
colours. The gardens are all surrounded by green hedges. I saw there
women wearing felt tunics, as if it were writing felt. [3] Just as at
Staveren, the girls wore golden crowns on their heads, and rings on
their arms and ankles. To the south of Forana lies Alkmarum. Alkmarum
is a lake or river in which there is an island. On this island the
black and brown people must remain, the same as at Lydasburgt. The
Burgtmaagd of Forana told me that the burgtheeren go every day to teach
them what real freedom is, and how it behoves men to live in order to
obtain the blessing of Wr-alda's spirit. If there was any one who was
willing to listen and could comprehend, he was kept there till he was
fully taught. That was done in order to instruct the distant people,
and to make friends everywhere. I had been before in the Saxenmarken,
at the Mannagardaforde castle (Munster). There I saw more poverty
than I could discover wealth here. She answered: So whenever at
the Saxenmarken a young man courts a young girl, the girls ask: Can
you keep your house free from the banished Twisklanders? Have you
ever killed any of them? How many cattle have you already caught,
and how many bear and wolfskins have you brought to market? And
from this it comes that the Saxons have left the cultivation of
the soil to the women, that not one in a hundred can read or write;
from this it comes, too, that no one has a motto on his shield, but
only a misshapen form of some animal that he has killed; and lastly,
from this comes also that they are very warlike, but sometimes as
stupid as the beasts that they catch, and as poor as the Twisklanders
with whom they go to war. The earth and the sea were made for Frya's
people. All our rivers run into the sea. The Lydas people and the
Findas people will exterminate each other, and we must people the
empty countries. In movement and sailing is our prosperity. If you
wish the highlanders to share our riches and wisdom, I will give
you a piece of advice. Let the girls, when they are asked to marry,
before they say yes, ask their lovers: What parts of the world have
you travelled in? What can you tell your children about distant lands
and distant people? If they do this, then the young warriors will
come to us; they will become wiser and richer, and we shall have no
occasion to deal with those nasty people. The youngest of the maids
who were with me came from the Saxenmarken. When we came back she
asked leave to go home. Afterwards she became Burgtmaagd there, and
that is the reason why in these days so many of our sailors are Saxons.
END OF APOLLONIA'S BOOK.
THE WRITINGS OF FRÊTHORIK AND WILJOW.
My name is Frêthorik, surnamed oera Linda, which means over the
Linden. In Ljudwardia I was chosen as Asga. Ljudwardia is a new
village within the fortification of the Ljudgaarda, of which the
name has fallen into disrepute. In my time much has happened. I had
written a good deal about it, but afterwards much more was related to
me. I will write an account of both one and the other after this book,
to the honour of the good people and to the disgrace of the bad.
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. My mother died of it. Now I did like the others. 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 his rider,
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. In the Winne, or Minnemaand
(Bloeimaand, May), every one who dared went home. I came with a maiden
to the citadel Liudgaarde. How sad it looked there. The forests of
the Lindaoorden were almost all gone. Where Liudgaarde used to be was
sea. The waves swept over the fortifications. Ice had destroyed the
tower, and the houses lay heaped over each other. On the slope of the
dyke I found a stone on which the writer had inscribed his name. That
was a sign to me. The same thing had happened to other citadels as
to ours. In the upper lands they had been destroyed by the earth, in
the lower lands by the water. Fryasburgt, at Texland, was the only one
found uninjured, but all the land to the north was sunk under the sea,
and has never been recovered. At the mouth of the Flymeer, as we were
told, thirty salt swamps were found, consisting of the forest and the
ground that had been swept away. At Westflyland there were fifty. The
canal which had run across the land from Alderga was filled up with
sand and destroyed. The seafaring people and other travellers who
were at home had saved themselves, their goods, and their relations
upon their ships. But the black people at Lydasburgt and Alkmarum
had done the same; and as they went south they saved many girls, and
as no one came to claim them, they took them for their wives. The
people who came back all lived within the lines of the citadel, as
outside there was nothing but mud and marsh. The old houses were all
smashed together. People bought cattle and sheep from the upper lands,
and in the great houses where formerly the maidens were established
cloth and felt were made for a livelihood. This happened 1888 years
after the submersion of Atland.
For 282 years we had not had an Eeremoeder, and now, when everything
seemed lost, they set about choosing one. The lot fell upon Gosa,
surnamed Makonta. She was Burgtmaagd at Fryasburgt, in Texland. She
had a clear head and strong sense, and was very good; and as her
citadel was the only one that had been spared, every one saw in that
her call. Ten years after that the seafarers came from Forana and
Lydasburgt. They wished to drive the black men, with their wives and
children, out of the country. They wished to obtain the opinion of
the mother upon the subject. She asked them: Can you send them all
back to their country? If so, then lose no time, or they will find
no relatives alive. No, they said. Gosa replied: They have eaten
your bread and salt; they have placed themselves entirely under
your protection. You must consult your own hearts. But I will give
you one piece of advice. Keep them till you are able to send them
back, but keep them outside your citadels. Watch over their morals,
and educate them as if they were Frya's sons. Their women are the
strongest here. Their blood will disappear like smoke, till at last
nothing but Frya's blood will remain in their descendants. So they
remained here. Now, I should wish that my descendants should observe
in how far Gosa spoke the truth. When our country began to recover,
there came troops of poor Saxon men and women to the neighbourhoods
of Staveren and Alderga, to search for gold and other treasures in
the swampy lands. But the sea-people would not permit it, so they
went and settled in the empty village of the West Flyland in order
to preserve their lives.
NOW I WILL RELATE HOW THE GEERTMAN AND MANY FOLLOWERS OF HELLENIA
CAME BACK.
Two years after Gosa had become the mother (303 B.C.) there
arrived a fleet at Flymeer. The people shouted "Ho-n-sêen" (What a
blessing). They sailed to Staveren, where they shouted again. Their
flags were hoisted, and at night they shot lighted arrows into the
air. At daylight some of them rowed into the harbour in a boat,
shouting again, "Ho-n-sêen." When they landed a young fellow jumped
upon the rampart. In his hand he held a shield on which bread and salt
were laid. After him came a grey-headed man, who said we come from
the distant Greek land to preserve our customs. Now we wish you to
be kind enough to give us as much land as will enable us to live. He
told a long story, which I will hereafter relate more fully. The old
man did not know what to do. They sent messengers all round, also to
me. I went, and said now that we have a mother it behoves us to ask
her advice. I went with them myself. The mother, who already knew
it all, said: Let them come, they will help us to keep our lands,
but do not let them remain in one place, that they may not become
too powerful over us. We did as she said, which was quite to their
liking. Fryso remained with his people at Staveren, which they made
again into a port as well as they could. Wichhirte went with his people
eastwards to the Emude. Some of the descendants of Jon who imagined
that they sprang from the Alderga people went there. A small number,
who fancied that their forefathers had come from the seven islands,
went there and set themselves down within the enclosure of the citadel
of Walhallagara. Liudgert, the admiral of Wichhirt, was my comrade,
and afterwards my friend. Out of his diary I have taken the following
history.
After we had been settled 12 times 100 and twice 12 years in the Five
Waters (Punjab), whilst our naval warriors were navigating all the
seas they could find, came Alexander the King, with a powerful army
descending the river towards our villages. No one could withstand him;
but we sea-people, who lived by the sea, put all our possessions on
board ships and took our departure. When Alexander heard that such
a large fleet had escaped him, he became furious, and swore that
he would burn all the villages if we did not come back. Wichhirte
was ill in bed. When Alexander heard that, he waited till he was
better. After that he came to him, speaking very kindly--but he
deceived, as he had done before. Wichhirte answered: Oh greatest of
kings, we sailors go everywhere; we have heard of your great deeds,
therefore we are full of respect for your arms, and still more for
your wisdom; but we who are free-born Fryas children, we may not
become your slaves; and even if I would, the others would sooner
die, for so it is commanded in our laws. Alexander said: I do not
desire to take your land or make slaves of your people, I only wish
to hire your services. That I will swear by both our Gods, so that
no one may be dissatisfied. When Alexander shared bread and salt
with him, Wichhirte had chosen the wisest part. He let his son fetch
the ships. When they were all come back Alexander hired them all. By
means of them he wished to transport his people to the holy Ganges,
which he had not been able to reach. Then he chose among all his
people and soldiers those who were accustomed to the sea. Wichhirte
had fallen sick again, therefore I went alone with Nearchus, sent by
the king. The voyage came to an end without any advantage, because the
Joniers and the Phoenicians were always quarrelling, so that Nearchus
himself could not keep them in order. In the meantime, the king had
not sat still. He had let his soldiers cut down trees and make planks,
with which, with the help of our carpenters, he had built ships. Now he
would himself become a sea-king, and sail with his whole army up the
Ganges; but the soldiers who came from the mountainous countries were
afraid of the sea. When they heard that they must sail, they set fire
to the timber yards, and so our whole village was laid in ashes. At
first we thought that this had been done by Alexander's orders, and
we were all ready to cast ourselves into the sea: but Alexander was
furious, and wished his own people to kill the soldiers. However,
Nearchus, who was not only his chief officer, but also his friend,
advised him not to do so. So he pretended to believe that it had
happened by accident, and said no more about it. He wished now
to return, but before going he made an inquiry who really were the
guilty ones. As soon as he ascertained it, he had them all disarmed,
and made them build a new village. His own people he kept under arms to
overawe the others, and to build a citadel. We were to take the women
and children with us. When we arrived at the mouth of the Euphrates,
we might either choose a place to settle there or come back. Our pay
would be guaranteed to us the same in either case. Upon the new ships
which had been saved from the fire he embarked the Joniers and the
Greeks. He himself went with the rest of his people along the coast,
through the barren wilderness; that is, through the land that Irtha
had heaved up out of the sea when she had raised up the strait as
soon as our forefathers had passed into the Red Sea.
When we arrived at New Gertmania (New Gertmania is the port that
we had made in order to take in water), we met Alexander with his
army. Nearchus went ashore, and stayed three days. Then we proceeded
further on. When we came to the Euphrates, Nearchus went ashore
with the soldiers and a large body of people; but he soon returned,
and said, The King requests you, for his sake, to go a voyage up
the Red Sea; after that each shall receive as much gold as he can
carry. When we arrived there, he showed us where the strait had
formerly been. There he spent thirty-one days, always looking steadily
towards the desert.
At last there arrived a great troop of people, bringing with them 200
elephants, 1000 camels, a quantity of timber, ropes, and all kinds of
implements necessary to drag our fleet to the Mediterranean Sea. This
astounded us, and seemed most extraordinary; but Nearchus told us that
his king wished to show to the other kings that he was more powerful
than any kings of Tyre had ever been. We were only to assist, and that
surely could do us no harm. We were obliged to yield, and Nearchus
knew so well how to regulate everything, that before three months
had elapsed our ships lay in the Mediterranean Sea. When Alexander
ascertained how his project had succeeded, he became so audacious
that he wished to dig out the dried-up strait in defiance of Irtha;
but Wr-alda deserted his soul, so that he destroyed himself by wine
and rashness before he could begin it. After his death his kingdom
was divided among his princes. They were each to have preserved a
share for his sons, but that was not their intention. Each wished
to keep his own share, and to get more. Then war arose, and we could
not return. Nearchus wished us to settle on the coast of Phoenicia,
but that no one would do. We said we would rather risk the attempt to
return to Fryasland. Then he brought us to the new port of Athens,
where all the true children of Frya had formerly gone. We went,
soldiers with our goods and weapons. Among the many princes Nearchus
had a friend named Antigonus. These two had only one object in view,
as they told us--to help the royal race, and to restore freedom to
all the Greek lands. Antigonus had, among many others, one son named
Demetrius, afterwards called the "City Winner." He went once to the
town of Salamis, and after he had been some time fighting there, he
had an engagement with the fleet of Ptolemy. Ptolemy was the name of
the prince who reigned over Egypt. Demetrius won the battle, not by
his own soldiers, but because we helped him. We had done this out
of friendship for Nearchus, because we knew that he was of bastard
birth by his white skin, blue eyes, and fair hair. Afterwards,
Demetrius attacked Rhodes, and we transported thither his soldiers
and provisions. When we made our last voyage to Rhodes, the war
was finished. Demetrius had sailed to Athens. When we came into the
harbour, the whole village was in deep mourning. Friso, who was king
over the fleet, had a son and a daughter so remarkably fair, as if
they had just come out of Fryasland, and more beautiful than any one
could picture to himself. The fame of this went all over Greece, and
came to the ears of Demetrius. Demetrius was vile and immoral, and
thought he could do as he pleased. He carried off the daughter. The
mother did not dare await the return of her joi (the sailors wives
call their husbands joi or zoethart (sweetheart). The men call their
wives troost (comfort) and fro or frow, that is, vreuyde (delight)
and frolic; that is the same as vreugde.)
As she dared not wait for her husband's return, she went with her
son to Demetrius, and implored him to send back her daughter; but
when Demetrius saw the son he had him taken to his palace, and did
to him as he had done to his sister. He sent a bag of gold to the
mother, which she flung into the sea. When she came home she was out
of her mind, and ran about the streets calling out: Have you seen my
children. Woe is me! let me find a place to hide in, for my husband
will kill me because I have lost his children.
When Demetrius heard that Friso had come home, he sent messengers
to him to say that he had taken his children to raise them to high
rank, and to reward him for his services. But Friso was proud and
passionate, and sent a messenger with a letter to his children, in
which he recommended them to accept the will of Demetrius, as he
wished to promote their happiness; but the messenger had another
letter with poison, which he ordered them to take: But, said he,
your bodies have been defiled against your will. That you are not to
blame for; but if your souls are not pure, you will never come into
Walhalla. Your spirits will haunt the earth in darkness. Like the bats
and owls, you will hide yourselves in the daytime in holes, and in
the night will come and shriek and cry about our graves, while Frya
must turn her head away from you. The children did as their father
had commanded. The messenger had their bodies thrown into the sea,
and it was reported that they had fled. Now Friso wished to go with
all his people to Frya's land, where he had been formerly, but most of
them would not go. So Friso set fire to the village and all the royal
storehouses; then no one could remain there, and all were glad to be
out of it. We left everything behind us except wives and children,
but we had an ample stock of provisions and warlike implements.
Friso was not yet satisfied. When we came to the old harbour, he went
off with his stout soldiers and threw fire into all the ships that
he could reach with his arrows. Six days later we saw the war-fleet
of Demetrius coming down upon us. Friso ordered us to keep back the
small ships in a broad line, and to put the large ships with the women
and children in front. Further, he ordered us to take the crossbows
that were in the fore part and fix them on the sterns of the ships,
because, said he, we must fight a retreating battle. No man must
presume to pursue a single enemy--that is my order. While we were
busy about this, all at once the wind came ahead, to the great alarm
of the cowards and the women, because we had no slaves except those
who had voluntarily followed us. Therefore we could not escape the
enemy by rowing. But Wr-alda knew well why he did this; and Friso,
who understood it, immediately had the fire-arrows placed on the
crossbows. At the same time he gave the order that no one should shoot
before he did, and that we should all aim at the centre ship. If we
succeeded in this, he said, the others would all go to its assistance,
and then everybody might shoot as he best was able. When we were at
a cable and a half distance from them the Phoenicians began to shoot,
but Friso did not reply till the first arrow fell six fathoms from his
ship. Then he fired, and the rest followed. It was like a shower of
fire; and as our arrows went with the wind, they all remained alight
and reached the third line. Everybody shouted and cheered, but the
screams of our opponents were so loud that our hearts shrank. When
Friso thought that it was sufficient he called us off, and we sped
away; but after two days' slow sailing another fleet of thirty ships
came in sight and gained upon us. Friso cleared for action again,
but the others sent forward a small rowing-boat with messengers,
who asked permission to sail with us, as they were Joniers. They
had been compelled by Demetrius to go to the old haven; there they
had heard of the battle, and girding on their stout swords, had
followed us. Friso, who had sailed a good deal with the Joniers,
said Yes; but Wichirte, our king, said No. The Joniers, said he,
are worshippers of heathen gods; I myself have heard them call upon
them. That comes from their intercourse with the real Greeks, Friso
said. I have often done it myself, and yet I am as pious a Fryas man
as any of you. Friso was the man to take us to Friesland, therefore
the Joniers went with us. It seems that this was pleasing to Wr-alda,
for before three months were past we coasted along Britain, and three
days later we could shout huzza.
THIS WRITING HAS BEEN GIVEN TO ME ABOUT NORTHLAND AND SCHOONLAND
(SCANDINAVIA).
When our land was submerged I was in Schoonland. It was very bad
there. There were great lakes which rose from the earth like bubbles,
then burst asunder, and from the rents flowed a stuff like red-hot
iron. The tops of high mountains fell and destroyed whole forests
and villages. I myself saw one mountain torn from another and fall
straight down. When I afterwards went to see the place there was
a lake there. When the earth was composed there came a duke of
Lindasburgt with his people, and one maiden who cried everywhere,
Magy is the cause of all the misery that we have suffered. They
continued their progress, and their hosts increased. The Magy fled,
and his corpse was found where he had killed himself. Then the Finns
were driven to one place where they might live. There were some of
mixed blood who were allowed to stay, but most of them went with the
Finns. The duke was chosen as king. The temples which had remained
whole were destroyed. Since that time the good Northmen come often to
Texland for the advice of the mother; still we cannot consider them
real Frisians. In Denmark it has certainly happened as with us. The
sea-people, who call themselves famous sea-warriors, went on board
their ships, and afterwards went back again.
Hail!
Whenever the Carrier has completed a period, then posterity shall
understand that the faults and misdeeds that the Brokmannen have
brought with them belonged to their forefathers; therefore I will
watch, and will describe as much of their manners as I have seen. The
Geertmannen I can readily pass by. I have not had much to do with them,
but as far as I have seen they have mostly retained their language and
customs. I cannot say that of the others. Those who descend from the
Greeks speak a bad language, and have not much to boast of in their
manners. Many have brown eyes and hair. They are envious and impudent,
and cowardly from superstition. When they speak, they put the words
first that ought to come last. For old they at; for salt, sât; and for
man, ma--too many to mention. They also use abbreviations of names,
which have no meaning. The Joniers speak better, but they drop the
H, and put it where it ought not to be. 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, 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. 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. Herewith I will finish, and I think I have written
more than any of my forefathers. Frethorik.
Frethorik, my husband, lived to the age of 63. Since 108 years he
is the first of his race who died a peaceable death; all the others
died by violence, because they all fought with their own people,
and with foreigners for right and duty.
My name is Wiljo. I am the maiden who came home with him from
Saxsenmarken. In the course of conversation it came out that we
were both of Adela's race--thus our affection commenced, and we
became man and wife. He left me with five children, two sons and
three daughters. Konreed was my eldest son, Hachgana my second. My
eldest daughter is called Adela, my second Frulik, and the youngest
Nocht. When I went to Saxsenmarken I preserved three books--the book
of songs, the book of narratives, and the Hellenia book.
I write this in order that people may not think they were by
Apollonia. I have had a good deal of annoyance about this, and
therefore now wish to have the honour of it. I also did more. When
Gosa Makonta died, whose goodness and clear-sightedness have become
a proverb, I went alone to Texland to copy the writings that she had
left; and when the last will of Frana was found, and the writings
left by Adela or Hellenia, I did that again. These are the writings
of Hellenia. I have put them first because they are the oldest.
HAIL TO ALL TRUE FRISIANS.
In the olden times, the Slavonic race knew nothing of liberty. They
were brought under the yoke like oxen. They were driven into the
bowels of the earth to dig metals, and had to build houses of stone as
dwelling-places for princes and priests. Of all that they did nothing
came to themselves, everything must serve to enrich and make more
powerful the priests and the princes, and to satisfy them. Under this
treatment they grew gray and old before their time, and died without
any enjoyment; although the earth produces abundantly for the good of
all her children. But our runaways and exiles came through Twiskland
to their boundaries, and our sailors came to their harbours. From
them they heard of liberty, of justice, and laws, without which
men cannot exist. This was all absorbed by the unhappy people like
dew into an arid soil. When they fully understood this, the most
courageous among them began to clank their chains, which grieved the
princes. The princes are proud and warlike; there is therefore some
virtue in their hearts. They consulted together and bestowed some of
their superfluity; but the cowardly hypocritical priests could not
suffer this. Among their false gods they had invented also wicked
cruel monsters. Pestilence broke out in the country; and they said
that the gods were angry with the domineering of the wicked. Then the
boldest of the people were strangled in their chains. The earth drank
their blood, and that blood produced corn and fruits that inspired
with wisdom those who ate them.
Sixteen hundred years ago (she writes, 593 B.C.), Atland was submerged;
and at that time something happened which nobody had reckoned upon. In
the heart of Findasland, upon a mountain, lies a plain called Kasamyr
(Cashmere) that is "extraordinary." There was a child born whose mother
was the daughter of a king, and whose father was a high-priest. In
order to hide the shame they were obliged to renounce their own
blood. Therefore it was taken out of the town to poor people. As the
boy grew up, nothing was concealed from him, so he did all in his
power to acquire wisdom. His intellect was so great that he understood
everything that he saw or heard. The people regarded him with respect,
and the priests were afraid of his questions. When he was of full age
he went to his parents. They had to listen to some hard language;
and to get rid of him they gave him a quantity of jewels, but they
dared not openly acknowledge him. Overcome with sorrow at the false
shame of his parents, he wandered about. While travelling he fell in
with a Frisian sailor who was serving as a slave, and who taught him
our manners and customs. He bought the freedom of the slave, and they
remained friends till death. Wherever he went he taught the people not
to tolerate rich men or priests, and that they must guard themselves
against false shame, which everywhere did harm to love and charity. The
earth, he said, bestowed her treasures on those who scratch her skin;
so all are obliged to dig, and plough, and sow if they wish to reap,
but no one is obliged to do anything for another unless it be out of
goodwill. He taught that men should not seek in her bowels for gold,
or silver, or precious stones, which occasion envy and destroy love. To
embellish your wives and daughters, he said, the river offers her pure
stream. No man is able to make everybody equally rich and happy, but
it is the duty of all men to make each other as equally rich and as
happy as possible. Men should not despise any knowledge; but justice
is the greatest knowledge that time can teach, because she wards off
offences and promotes love.
His first name was Jessos, but the priests, who hated him, called him
Fo, that is, false; the people called him Krishna, that is, shepherd;
and his Frisian friend called him Buddha (purse), because he had in
his head a treasure of wisdom, and in his heart a treasure of love.
At last he was obliged to flee from the wrath of the priests; but
wherever he went his teaching had preceded him, whilst his enemies
followed him like his shadow. When Jessos had thus travelled for
twelve years he died; but his friends preserved his teaching, and
spread it wherever they found listeners.
What do you think the priests did then? That I must tell you, and
you must give your best attention to it. Moreover, you must keep
guard against their acts and their tricks with all the strength
that Wr-alda has given you. 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.
But when the priests fancy that they have entirely extinguished the
light of Frya and Jessos, then shall all classes of men rise up who
have quietly preserved the truth among themselves, and have hidden
it from the priests. They shall be of princely blood of priests,
Slavonic, and Frya's blood. They will make their light visible,
so that all men shall see the truth; they shall cry woe to the acts
of the princes and the priests. The princes who love the truth and
justice shall separate themselves from the priests; blood shall flow,
but from it the people will gather new strength. Finda's folk shall
contribute their industry to the common good, Linda's folk their
strength, and we our wisdom. Then the false priests shall be swept
away from the earth. Wr-alda's spirit shall be invoked everywhere
and always; the laws that Wr-alda in the beginning instilled into
our consciences shall alone be listened to. There shall be neither
princes, nor masters, nor rulers, except those chosen by the general
voice. Then Frya shall rejoice, and the earth will only bestow her
gifts on those who work. All this shall begin 4000 years after the
submersion of Atland, and 1000 years later there shall exist no longer
either priest or oppression.
Dela, surnamed Hellenia, watch!
Thus runs Frana's last will: All noble Frisians, Heil! In the name of
Wr-alda, of Frya, and of Freedom, I greet you; and pray you if I die
before I have named a successor, then I recommend to you Teuntja, who
is Burgtmaagd in the citadel of Medeasblik; till now she is the best.
This Gosa has left behind her: Hail to all men! I have named no
Eeremoeder, because I know none, and because it is better for you to
have no mother than to have one you cannot trust. One bad time is
passed by, but there is still another coming. Irtha has not given
it birth, and Wr-alda has not decreed it. It comes from the East,
out of the bosom of the priests. It will breed so much mischief that
Irtha will not be able to drink the blood of her slain children. It
will spread darkness over the minds of men like storm-clouds over the
sunlight. Everywhere craft and deception shall contend with freedom and
justice. Freedom and justice shall be overcome, and we with them. But
this success will work out its own loss. Our descendants shall teach
their people and their slaves the meaning of three words; they are
universal love, freedom, and justice. At first they shall shine, then
struggle with darkness, until every man's head and heart has become
bright and clear. Then shall oppression be driven from the earth,
like the thunder-clouds by the storm-wind, and all deceit will cease
to have any more power. Gosa.
THE WRITING OF KONERÊD.
My forefathers have written this book in succession. I will do this,
the more because there exists no longer in my state any citadel on
which events are inscribed as used to be the case. My name is Konerêd
(Koenraad). My father's name was Frethorik, my mother's name was
Wiljow. After my father's death I was chosen as his successor. When
I was fifty years old I was chosen for chief Grevetman. My father has
written how the Lindaoorden and Liudgaarden were destroyed. Lindahem is
still lost, the Lindaoorden partially, and the north Lindgaarden are
still concealed by the salt sea. The foaming sea washes the ramparts
of the castle. As my father has mentioned, the people, being deprived
of their harbour, went away and built houses inside the ramparts of
the citadel; therefore that bastion is called Lindwerd. The sea-people
say Linwerd, but that is nonsense. In my youth there was a portion of
land lying outside the rampart all mud and marsh; but Frya's people
were neither tired nor exhausted when they had a good object in
view. By digging ditches, and making dams of the earth that came out
of the ditches, we recovered a good space of land outside the rampart,
which had the form of a hoof three poles eastward, three southwards,
and three westwards. At present we are engaged in ramming piles into
the ground to make a harbour to protect our rampart. When the work
is finished we shall attract mariners. In my youth it looked very
queer, but now there stands a row of houses. Leaks and deficiencies
produced by poverty have been remedied by industry. From this men may
learn that Wr-alda, our universal father, protects all his creatures,
if they preserve their courage and help each other.
NOW I WILL WRITE ABOUT FRISO.
Friso, who was already powerful by his troops, was chosen chief
Grevetman of the districts round Staveren. He laughed at our mode
of defending our land and our sea-fights; therefore he established a
school where the boys might learn to fight in the Greek manner, but
I believe that he did it to attach the young people to himself. I
sent my brother there ten years ago, because I thought, now that
we have not got any mother, it behoves me to be doubly watchful,
in order that he may not become our master.
Gosa has given us no successors. I will not give any opinion about
that; but there are still old suspicious people who think that
she and Friso had an understanding about it. When Gosa died, the
people from all parts wished to choose another mother; but Friso,
who was busy establishing a kingdom for himself, did not desire to
have any advice or messenger from Texland. When the messengers of
the Landsaten came to him, he said that Gosa had been far-seeing and
wiser than all the counts together, and yet she had been unable to
see any light or way out of this affair; therefore she had not had
the courage to choose a successor, and to choose a doubtful one she
thought would be very bad; therefore she wrote in her last will,
It is better to have no mother than to have one on whom you cannot
rely. Friso had seen a great deal. He had been brought up in the wars,
and he had just learned and gathered as much of the tricks and cunning
ways of the Gauls and the princes as he required, to lead the other
counts wherever he wished. See here how he went to work about that.
Friso had taken here another wife, a daughter of Wilfrêthe, who in
his lifetime had been chief count of Staveren. By her he had two sons
and two daughters. By his wish Kornelia, his youngest daughter, was
married to my brother. Kornelia is not good Frisian; her name ought
to be written Korn-helia. Weemoed, his eldest daughter, he married
to Kauch. Kauch, who went to school to him, is the son of Wichhirte,
the king of the Geertmen. But Kauch is likewise not good Frisian,
and ought to be Kaap (Koop). So they have learned more bad language
than good manners.
Now I must return to my story.
After the great flood of which my father wrote an account, there came
many Jutlanders and Letlanders out of the Baltic, or bad sea. They
were driven down the Kattegat in their boats by the ice as far as the
coast of Denmark, and there they remained. There was not a creature
to be seen; so they took possession of the land, and named it after
themselves, Jutland. Afterwards many of the Denmarkers returned from
the higher lands, but they settled more to the south; and when the
mariners returned who had not been lost, they all went together to
Zeeland. By this arrangement the Jutlanders retained the land to
which Wr-alda had conducted them. The Zeeland skippers, who were
not satisfied to live upon fish, and who hated the Gauls, took to
robbing the Phoenician ships. In the south-west point of Scandinavia
there lies Lindasburgt, called Lindasnôse, built by one Apol, as is
written in the book. All the people who live on the coasts, and in
the neighbouring districts, had remained true Frisians; but by their
desire for vengeance upon the Gauls, and the followers of Kaltona,
they joined the Zeelanders. But that connection did not hold together,
because the Zeelanders had adopted many evil manners and customs
of the wicked Magyars, in opposition to Frya's people. Afterwards,
everybody went stealing on his own account; but when it suited them
they held all together. At last the Zeelanders began to be in want
of good ships. Their shipbuilders had died, and their forests as
well as their land had been washed out to sea. Now there arrived
unexpectedly three ships, which anchored off the ringdyk of our
citadel. By the disruption of our land they had lost themselves,
and had missed Flymond. The merchant who was with them wished to
buy new ships from us, and for that purpose had brought all kinds of
valuables, which they had stolen from the Celtic country and Phoenician
ships. As we had no ships, I gave them active horses and four armed
couriers to Friso; because at Stavere, along the Alberga, the best
ships of war were built of hard oak which never rots. While these
sea rovers remained with us, some of the Jutmen had gone to Texland,
and thence to Friso. The Zeelanders had stolen many of their strongest
boys to row their ships, and many of their finest daughters to have
children by. The great Jutlanders could not prevent it, as they were
not properly armed. When they had related all their misfortunes,
and a good deal of conversation had taken place, Friso asked them
at last if they had no good harbours in their country. Oh, yes, they
answered; a beautiful one, created by Wr-alda. It is like a bottle,
the neck narrow, but in the belly a thousand large boats may lie; but
we have no citadel and no defences to keep out the pirate ships. Then
you should make them, said Friso. That is very good advice, said
the Jutlanders; but we have no workmen and no building materials;
we are all fishermen and trawlers. The others are drowned or fled to
the higher lands. While they were talking in this way, my messengers
arrived at the court with the Zeeland gentlemen. Here you must
observe how Friso understood deceiving everybody, to the satisfaction
of both parties, and to the accomplishment of his own ends. To the
Zeelanders he promised that they should have yearly fifty ships of a
fixed size for a fixed price, fitted with iron chains and crossbows,
and full rigging as is necessary and useful for men-of-war, but that
they should leave in peace the Jutlanders and all the people of Frya's
race. But he wished to do more; he wanted to engage all our sea rovers
to go with him upon his fighting expedition. When the Zeelanders
had gone, he loaded forty old ships with weapons for wall defences,
wood, bricks, carpenters, masons, and smiths, in order to build
citadels. Witto, or Witte, his son, he sent to superintend. I have
never been well informed of what happened; but this much is clear to
me, that on each side of the harbour a strong citadel has been built,
and garrisoned by people brought by Friso out of Saksenmarken. Witto
courted Siuchthirte and married her. Wilhem, her father, was chief
Alderman of the Jutmen--that is, chief Grevetman or Count. Wilhem
died shortly afterwards, and Witto was chosen in his place.
WHAT FRISO DID FURTHER.
Of his first wife he still had two brothers-in-law, who were very
daring. Hetto--that is, heat--the youngest, he sent as messenger to
Kattaburgt, which lies far in the Saxsenmarken. Friso gave him to take
seven horses, besides his own, laden with precious things stolen by
the sea-rovers. With each horse there were two young sea-rovers and
two young horsemen, clad in rich garments, and with money in their
purses. In the same way as he sent Hetto to Kattaburgt, he sent
Bruno--that is, brown--the other brother-in-law, to Mannagarda oord,
Mannagarda oord was written Mannagarda ford in the earlier part of
this book, but that is wrong. All the riches that they took with them
were given away, according to circumstances, to princes, princesses,
and chosen young girls. When his young men went to the tavern to
dance with the young people there, they ordered baskets of spice,
gingerbread, and tuns of the best beer. After these messengers he let
his young people constantly go over to the Saxsenmarken, always with
money in their purses and presents to give away, and they spent money
carelessly in the taverns. When the Saxsen youths looked with envy
at this they smiled, and said, If you dare go and fight the common
enemy you would be able to give much richer presents to your brides,
and live much more princely. Both the brothers-in-law of Friso had
married daughters of the chief princes, and afterwards the Saxsen
youths and girls came in whole troops to the Flymeer.
The burgtmaidens and old maidens who still remembered their greatness
did not hold with Friso's object, and therefore they said no good
of him; but Friso, more cunning than they, let them chatter, but
the younger maidens he led to his side with golden fingers. They
said everywhere, For a long time we have had no mother, but that
comes from our being fit to take care of ourselves. At present it
suits us best to have a king to win back our lands that we have lost
through the imprudence of our mothers. Further they said, Every child
of Frya has permission to let his voice be heard before the choice
of a prince is decided; but if it comes to that, that you choose
a king, then also we will have our say. From all that we can see,
Wr-alda has appointed Friso for it, for he has brought him here in a
wonderful way. Friso knows the tricks of the Gauls, whose language he
speaks; he can therefore watch against their craftiness. Then there
is something else to keep the eye upon. What count could be chosen
as king without the others being jealous of him? All such nonsense
the young maidens talked; but the old maidens, though few in number,
tapped their advice out of another cask. They said always and to every
one: Friso does like the spiders. At night he spreads his webs in all
directions, and in the day he catches in them all his unsuspecting
friends. Friso says he cannot suffer any priests or foreign princes,
but we say that he cannot suffer anybody but himself; therefore he
will not allow the citadel of Stavia to be rebuilt; therefore he
will not have the mother again. To-day Friso is your counsellor,
to-morrow he will be your king, in order to have full power over
you. Among the people there now existed two parties. The old and the
poor wished to have the mother again, but the young and the warlike
wished for a father and a king. The first called themselves mother's
sons, the others father's sons, but the mother's sons did not count
for much; because there were many ships to build, there was a good
time for all kinds of workmen. Moreover, the sea-rovers brought all
sorts of treasures, with which the maidens were pleased, the girls
were pleased, and their relations and friends.
When Friso had been nearly forty years at Staveren he died. Owing to
him many of the states had been joined together again, but that we
were the better for it I am not prepared to certify. Of all the counts
that preceded him there was none so renowned as Friso; for, as I said
before, the young maidens spoke in his praise, while the old maidens
did all in their power to make him hateful to everybody. Although the
old women could not prevent his meddling, they made so much fuss that
he died without becoming king.
NOW I WILL WRITE ABOUT HIS SON ADEL.
Friso, who had learned our history from the book of the Adelingen,
had done everything in his power to win their friendship. His eldest
son, whom he had by his wife Swethirte, he named Adel; and although
he strove with all his might to prevent the building or restoring
any citadels, he sent Adel to the citadel of Texland in order to make
himself better acquainted with our laws, language, and customs. When
Adel was twenty years old Friso brought him into his own school,
and when he had fully educated him he sent him to travel through
all the states. Adel was an amiable young man, and in his travels
he made many friends, so the people called him Atharik--that is,
rich in friends--which was very useful to him afterwards, for when
his father died he took his place without a question of any other
count being chosen.
While Adel was studying at Texland there was a lovely maiden at the
citadel. She came from Saxenmarken, from the state of Suobaland,
therefore she was called at Texland Suobene, although her name was
Ifkja. Adel fell in love with her, and she with him, but his father
wished him to wait a little. Adel did as he wished; but as soon as
he was dead, sent messengers to Berthold, her father, to ask her in
marriage. Berthold was a prince of high-principled feelings. He had
sent his daughter to Texland in the hope that she might be chosen
Burgtmaagd in her country, but when he knew of their mutual affection
he bestowed his blessing upon them. Ifkja was a clever Frisian. As
far as I have been able to learn, she always toiled and worked to
bring the Frya's people back under the same laws and customs. To
bring the people to her side, she travelled with her husband through
all Saxenmarken, and also to Geertmannia--as the Geertmen had named
the country which they had obtained by means of Gosa. Thence they
went to Denmark, and from Denmark by sea to Texland. From Texland
they went to Westflyland, and so along the coast to Walhallagara;
thence they followed the Zuiderryn (the Waal), till, with great
apprehension, they arrived beyond the Rhine at the Marsaten of whom
our Apollonia has written. When they had stayed there a little time,
they returned to the lowlands. When they had been some time descending
towards the lowlands, and had reached about the old citadel of Aken,
four of their servants were suddenly murdered and stripped. They had
loitered a little behind. My brother, who was always on the alert,
had forbidden them to do so, but they did not listen to him. The
murderers that had committed this crime were Twisklanders, who had at
that time audaciously crossed the Rhine to murder and to steal. The
Twisklanders are banished and fugitive children of Frya, but their
wives they have stolen from the Tartars. The Tartars are a brown
tribe of Finda's people, who are thus named because they make war on
everybody. They are all horsemen and robbers. This is what makes the
Twisklanders so bloodthirsty. The Twisklanders who had done the wicked
deed called themselves Frijen or Franken. There were among them,
my brother said, red, brown, and white men. The red and brown made
their hair white with lime-water--but as their faces remained brown,
they were only the more ugly. In the same way as Apollonia, they
visited Lydasburgt and the Alderga. Afterwards they made a tour of all
the neighbourhood of Stavera. They behaved with so much amiability,
that everywhere the people wished to keep them. Three months later,
Adel sent messengers to all the friends that he had made, requesting
them to send to him their "wise men" in the month of May.
his wife, he said, who had been maagd of Texland, had received a copy
of it. In Texland many writings are still found which are not copied
in the book of the Adelingen. One of these writings had been placed by
Gosa with her last will, which was to be opened by the oldest maiden,
Albetha, as soon as Friso was dead.
HERE IS THE WRITING WITH GOSA'S ADVICE.
When Wr-alda gave children to the mothers of mankind, he gave one
language to every tongue and to all lips. This gift Wr-alda had
bestowed upon men in order that by its means they might make known
to each other what must be avoided and what must be followed to find
salvation, and to hold salvation to all eternity. Wr-alda is wise
and good, and all-foreseeing. As he knew that happiness and holiness
would flee from the earth when wickedness could overcome virtue,
he has attached to the language an equitable property. This property
consists in this, that men can neither lie nor use deceitful words
without stammering or blushing, by which means the innately bad are
easily known.
As thus our language opens the way to happiness and blessedness,
and thus helps to guard against evil inclinations, it is rightly
named the language of the gods, and all those by whom it is held in
honour derive honour from it. But what has happened? As soon as among
our half brothers and sisters deceivers arose, who gave themselves
out as servants of the good, it soon became otherwise. The deceitful
priests and the malignant princes, who always clung together, wished
to live according to their own inclinations, without regard to the
laws of right. In their wickedness they went so far as to invent other
languages, so that they might speak secretly in anybody's presence
of their wicked and unworthy affairs without betraying themselves by
stammering, and without showing a blush upon their countenances. But
what has that produced? Just as the seed of good herbs which has
been sown by good men in the open day springs up from the ground,
so time brings to light the evil seed which has been sown by wicked
men in secret and in darkness.
The wanton girls and effeminate youths who consorted with the immoral
priests and princes, taught the new language to their companions,
and thus spread it among the people till God's language was clean
forgotten. Would you know what came of all this? how that stammering
and blushing no longer betrayed their evil doings;--virtue passed
away, wisdom and liberty followed; unity was lost, and quarrelling
took its place; love flew away, and unchastity and envy met round
their tables; and where previously justice reigned, now it is the
sword. All are slaves--the subjects of their masters, envy, bad
passions and covetousness. If they had only invented one language
things might possibly have still gone on well; but they invented as
many languages as there are states, so that one people can no more
understand another people than a cow a dog, or a wolf a sheep. The
mariners can bear witness to this. From all this it results that
all the slave people look upon each other as strangers; and that as
a punishment of their inconsiderateness and presumption, they must
quarrel and fight till they are all destroyed.
HERE IS MY COUNSEL.
If you wish that you alone should inherit the earth, you must never
allow any language but God's language to pass your lips, and take care
that your own language remains free from outlandish sounds. If you
wish that some of Lyda's children and some of Finda's children remain,
you must do the same. The language of the East Schoonlanders has been
perverted by the vile Magyars, and the language of the followers
of Kaltana has been spoiled by the dirty Gauls. Now, we have been
weak enough to admit among us the returned followers of Hellenia,
but I anxiously fear that they will reward our weakness by debasing
our pure language.
Many things have happened to us, but among all the citadels that have
been disturbed and destroyed in the bad time, Irtha has preserved
Fryasburgt uninjured; and I may remark that Frya's or God's language
has always remained here untainted.
Here in Texland, therefore, schools should be established; and from all
the states that have kept to the old customs the young people should
be sent here, and afterwards those whose education is complete can
help those who remain at home. If foreigners come to buy ironwares
from you, and want to talk and bargain, they must come back to God's
language. If they learn God's language, then the words, "to be free"
and "to have justice," will come to them, and glimmer and glitter in
their brains to a perfect light, and that flame will destroy all bad
princes and hypocritical dirty priests.
The native and foreign messengers were pleased with that writing, but
no schools came from it. Then Adel established schools himself. Every
year Adel and Ifkja went to inspect the schools. If they found a
friendly feeling existing between the natives and foreigners, they
were extremely pleased. If there were any who had sworn friendship
together, they assembled the people, and with great ceremony let them
inscribe their names in a book which was called the Book of Friendship,
and afterwards a festival was held. All these customs were kept up
in order to bring together the separate branches of Frya's race;
but the maidens who were opposed to Adel and Ifkja said that they
did it for no other reason than to make a name for themselves, and
to bring all the other states under their subjection.
Among my father's papers I found a letter from Liudgert the
Geertman. Omitting some passages which only concern my father,
I proceed to relate the rest.
Punjab, that is five rivers, and by which we travel, is a river of
extraordinary beauty, and is called Five Rivers, because four other
streams flow into the sea by its mouth. Far away to the eastward is
another large river, the Holy or Sacred Ganges. Between these two
rivers is the land of the Hindoos. Both rivers run from the high
mountains to the plains. The mountains in which their sources lie
are so high that they reach the heavens (laia), and therefore these
mountains are called Himmellaia. 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 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 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.
The country between the Punjab and the Ganges is as flat as Friesland
near the sea, and consists of forests and fields, fertile in every
part, but this does not prevent the people from dying by thousands
of hunger. The famines, however, must not be attributed to Wr-alda
or Irtha, but to the princes and priests. The Hindoos are timid and
submissive before their princes, like hinds before wolves. Therefore
the Yren and others have called them Hindoos, which means hinds. But
their timidity is frightfully abused. If strangers come to purchase
corn, everything is turned into money, and this is not prevented by
the priests, because they, being more crafty and rapacious than all
the princes put together, know very well that all the money will come
into their pockets. Besides what the people suffer from their princes,
they suffer a great deal from poisonous and wild beasts. There are
great elephants that sometimes go about in whole flocks and trample
down corn-fields and whole villages. There are great black and white
cats which are called tigers. They are as large as calves, and they
devour both men and beasts. Besides other creeping animals there are
snakes from the size of a worm to the size of a tree. The largest
can swallow a cow, but the smallest are the most deadly. They conceal
themselves among the fruits and flowers, and surprise the people who
come to gather them. Any one who is bitten by them is sure to die,
as Irtha has given no antidote to their poison, because the people
have so given themselves up to idolatry. There are, besides, all
sorts of lizards, tortoises, and crocodiles. All these reptiles,
like the snakes, vary from the size of a worm to the trunk of a
tree. According to their size and fierceness, they have names which I
cannot recollect, but the largest are called alligators, because they
eat as greedily the putrid cattle that float down the stream as they
do living animals that they seize. On the west of the Punjab where we
come from, and where I was born, the same fruits and crops grow as on
the east side. Formerly there existed also the same crawling animals,
but our forefathers burnt all the underwood, and so diligently hunted
all the wild animals, that there are scarcely any left. To the extreme
west of the Punjab there is found rich clay land as well as barren
heaths, which seem endless, occasionally varied lovely spots on which
the eye rests enchanted. Among the fruits there are many that I have
not found here. Among the various kinds of corn some is as yellow
as gold. There are also golden apples, of which some are as sweet as
honey and others as sour as vinegar. In our country there are nuts as
large as a child's head. They contain cheese and milk. When they are
old oil is made from them. Of the husks ropes are made, and of the
shells cups and other household utensils are made. I have found in
the woods here bramble and holly berries. In my country we have trees
bearing berries, as large as your lime-trees, the berries of which
are much sweeter and three times as large as your gooseberries. When
the days are at the longest, and the sun is in the zenith, a man's
body has no shadow. If you sail very far to the south and look to
the east at midday, the sun shines on your left side as it does in
other countries on the right side. With this I will finish. It will
be easy for you, by means of what I have written, to distinguish
between false accounts and true descriptions.--Your Luidgert.
THE WRITING OF BEEDEN.
My name is Beeden, son of Hachgana. My uncle, not having married,
left no children. I was elected in his place. Adel, the third king
of that name, approved of the choice, provided I should acknowledge
him as master. In addition to the entire inheritance of my uncle,
he gave me some land which joined my inheritance, on condition that
I would settle people there who should never his people
therefore I will allow it a place here.
LETTER OF RIKA THE OUDMAAGD, READ AT STAVEREN AT THE JUUL FEAST.
My greeting to all of you whose forefathers came here with
Friso. According to what you say, you are not guilty of idolatry. I
will not speak about that now, but will at once mention a failing which
is very little better. You know, or you do not know, how many titles
Wr-alda has; but you all know that he is named universal provider,
because that everything comes and proceeds from him for the sustenance
of his creatures. It is true that Irtha is named sometimes the feeder
of all, because she brings forth all the fruits and grains on which men
and beasts are fed; but she would not bear any fruit or grain unless
Wr-alda gave her the power. Women who nourish their children at their
breasts are called nurses, but if Wr-alda did not give them milk the
children would find no advantage; so that, in short, Wr-alda really is
the nourisher. That Irtha should be called the universal nourisher,
and that a mother should be called a feeder, one can understand,
figuratively speaking; but that a father should be called a feeder,
because he is a father, goes against all reason. Now I know whence
all this folly comes. Listen to me. It comes from our enemies; and
if this is followed up you will become slaves, to the sorrow of Frya
and to the punishment of your pride, I will tell you what happened to
the slave people; from that you may take warning. The foreign kings,
who follow their own will, place Wr-alda below the crown. From envy
that Wr-alda is called the universal father, they wish also to be
called fathers of the people. Now, everybody knows that kings do
not regulate the productiveness of the earth; and that they have
their sustenance 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 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 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. Your forefathers and
the Twisklanders had intercourse with the kings, and learned these
follies from them. But it is not only that some of your men have been
guilty of stealing titles, I have also much to complain of against
your wives. If there are men among you who wish to put themselves
on a level with Wr-alda, there are also women who wish to consider
themselves equals of Frya. Because they have borne children, they call
themselves mothers; but they forget that Frya bore children without
having intercourse with a man. Yes, they not only have desired to rob
Frya and the Eeremoeders of their honourable title (with whom they
cannot put themselves upon an equality), but they do the same with
the honourable titles of their fellow-creatures. There are women who
allow themselves to be called ladies, although they know that that
only belongs to the wives of princes. They also let their daughters be
called maagden, although they know that no young girls are so called
unless they belong to a citadel. You all fancy that you are the better
for this name-stealing, but you forget that jealousy clings to it,
and that every wrong sows the seed of its own rod. If you do not alter
your course, in time it will grow so strong that you cannot see what
will be the end. Your descendants will be flogged by it, and will not
know whence the stripes come. But although you do not build citadels
for the maidens and leave them to their fate, there will still remain
some who will come out of woods and caves, and will prove to your
descendants that you have by your disorderliness been the cause of
it. Then you will be damned. Your ghosts will rise frightened out of
their graves. They will call upon Wr-alda, Frya, and her maidens, but
they shall receive no succour before the Juul shall enter upon a new
circuit, and that will only be three thousand years after this century.
THE END OF RIKA'S LETTER.
therefore I will first write about black Adel. Black Adel was the
fourth king after Friso. In his youth he studied first at Texland, and
then at Staveren, and afterwards travelled through all the states. When
he was twenty-four years old his father had him elected Asega-Asker. As
soon as he became Asker he always took the part of the poor. The rich,
he said, do enough of wrong by means of their wealth, therefore we
ought to take care that the poor look up to us. By arguments of this
kind he became the friend of the poor and the terror of the rich. It
was carried so far that his father looked up to him. When his father
died he succeeded, and then he wished to retain his office as well,
as the kings of the East used to do. The rich would not suffer this,
so all the people rose up, and the rich were glad to get out of the
assembly with whole skins. From that time there was no more talk of
equality. He oppressed the rich and flattered the poor, by whose
assistance he succeeded in all his wishes. King Askar, as he was
always called, was seven feet high, and his strength was as remarkable
as his height. He had a clear intellect, so that he understood all
that was talked about, but in his actions he did not display much
wisdom. He had a handsome countenance and a smooth tongue, but his
soul was blacker than his hair. When he had been king for a year,
he obliged all the young men in the state to come once a year to the
camp to have a sham fight. At first he had some trouble with it, but
at last it became such a habit that old and young came from all sides
to ask if they might take part in it. When he had brought it to this
point, he established military schools. The rich complained that their
children no longer learned to read and write. Askar paid no attention
to it; but shortly afterwards, when a sham fight was held, he mounted
a throne and spoke aloud: The rich have come to complain to me that
their boys do not learn to read and write. I answered nothing; but I
will now declare my opinion, and let the general assembly decide. While
they all regarded him with curiosity, he said further: According to my
idea, we ought to leave reading and writing at present to the maagden
and wise people. I do not wish to speak ill of our forefathers; I
will only say that in the times so vaunted by some, the Burgtmaagden
introduced disputes into our country, which the mothers were unable,
either first or last, to put an end to. Worse still, while they talked
and chattered about useless customs the Gauls came and seized all our
beautiful southern country. Even at this very time our degenerate
brothers and their soldiers have already come over the Scheldt. It
therefore remains for us to choose whether we will carry a yoke or
a sword. If we wish to be and to remain free, it behoves our young
men to leave reading and writing alone for a time; and instead of
playing games of swinging and wrestling, they must learn to play with
sword and spear. When we are completely prepared, and the boys are
big enough to carry helmet and shield and to use their weapons, then,
with your help, I will attack the enemy. The Gauls may then record the
defeat of their helpers and soldiers upon our fields with the blood
that flows from their wounds. When we have once expelled the enemy,
then we must follow it up till there are no more Gauls, Slaves,
or Tartars to be driven out of Frya's inheritance. That is right,
the majority shouted, and the rich did not dare to open their mouths.
He must certainly have thought over this address and had it written
out, for on the evening of the same day there were copies in at least
twenty different hands, and they all sounded the same. Afterwards
he ordered the ship people to make double prows, upon which steel
crossbows could be fixed. Those who were backward in doing this
were fined, and if they swore that they had no means, the rich men
of the village were obliged to pay. Now we shall see what resulted
from all this bustle. In the north part of Britain there exists a
Scotch people--the most of them spring from Frya's blood--some of
them are descended from the followers of Keltana, and, for the rest,
from Britons and fugitives who gradually, in the course of time, took
refuge there from the tin mines. Those who come from the tin mines
have wives, either altogether foreign or of foreign descent They are
all under the dominion of the Gauls. Their arms are wooden bows and
arrows pointed with stag's-horn or flint. Their houses are of turf and
straw, and some of them live in caves in the mountains. Sheep that
they have stolen form their only wealth. Some of the descendants of
Keltana's followers still have iron weapons, which they have inherited
from their forefathers. In order to make myself well understood,
I must let alone for a while my account of the Scotch people,
and write something about the near Krekalanders (Italians). The
Krekalanders formerly belonged to us only, but from time immemorial
descendants of Lyda and Finda have established themselves there. Of
these last there came in the end a whole troop from Troy. Troy is
the name of a town that the far Krekalanders (Greeks) had taken and
destroyed. When the Trojans had nestled themselves among the near
Krekalanders, with time and industry they built a strong town with
walls and citadels named Rome, that is, Spacious. When this was done,
the people by craft and force made themselves masters of the whole
land. The people who live on the south side of the Mediterranean Sea,
come for the most part from Phoenicia. The Phoenicians (Puniers or
Carthaginians) are a bastard race of the blood of Frya, Finda, and
Lyda. The Lyda people were there as slaves, but by the unchastity of
the women these black people have degenerated the other people and
dyed them brown. These people and the Romans are constantly struggling
for the supremacy over the Mediterranean Sea. The Romans, moreover,
live at enmity with the Phoenicians; and their priests, who wish to
assume the sole government of the world, cannot bear the sight of the
Gauls. First they took from the Phoenicians Marseilles--then all the
countries lying to the south, the west, and the north, as well as
the southern part of Britain--and they have always driven away the
Phoenician priests, that is the Gauls, of whom thousands have sought
refuge in North Britain. A short time ago the chief of the Gauls was
established in the citadel, which is called Kerenac (Karnac), that
is the corner, whence he issued his commands to the Gauls. All their
gold was likewise collected there. Keeren Herne (chosen corner), or
Kerenac, is a stone citadel which did belong to Kalta. Therefore the
maidens of the descendants of Kaltana's followers wished to have the
citadel again. Thus through the enmity of the maidens and the Gaul's,
hatred and quarrelling spread ever the mountain country with fire and
sword. Our sea people often came there to get wool, which they paid
for with prepared hides and linen. Askar had often gone with them,
and had secretly made friendship with the maidens and some princes,
and bound himself to drive the Gauls out of Kerenac. When he came
back there again he gave to the princes and the fighting men iron
helmets and steel bows. War had come with him, and soon blood was
streaming down the slopes of the mountains. When Askar thought a
favourable opportunity occurred, he vent with forty ships and took
Kerenac and the chief of the Gauls, with all his gold. The people
with whom he fought against the soldiers of the Gauls, he had enticed
out of the Saxenmarken by promises of much booty and plunder. Thus
nothing was left to the Gauls. After that he took two islands for
stations for his ships, from which he used later to sally forth and
plunder all the Phoenician ships and towns that he could reach. When
he returned he brought nearly six hundred of the finest youths of the
Scotch mountaineers with him. He said that they had been given him as
hostages, that he might be sure that the parents would remain faithful
to him; but this was untrue. He kept them as a bodyguard at his court,
where they had daily lessons in riding and in the use of all kinds of
arms. The Denmarkers, who proudly considered themselves sea-warriors
above all the other sea-people, no sooner heard of the glorious
deeds of Askar, than they became jealous of him to such a degree,
that they would bring war over the sea and over his lands. See here,
then, how he was able to avoid a war. Among the ruins of the destroyed
citadel of Stavia there was still established a clever Burgtmaagd,
with a few maidens. Her name was Reintja, and she was famed for
her wisdom. This maid offered her assistance to Askar, on condition
that he should afterwards rebuild the citadel of Stavia. When he had
bound himself to do this, Reintja went with three maidens to Hals
(Holstein). She travelled by night, and by day she made speeches in
all the markets and in all the assemblies. Wr-alda, she said, had told
her by his thunder that all the Frya's people must become friends,
and united as brothers and sisters, otherwise Finda's people would
come and sweep them off the face of the earth. After the thunder
Frya's seven watch-maidens appeared to her in a dream seven nights
in succession. They had said, Disaster hovers over Frya's land with
yoke and chains; therefore all the people who have sprung from Frya's
blood must do away with their surnames, and only call themselves Frya's
children, or Frya's people. They must all rise up and drive Finda's
people out of Frya's inheritance. If you will not do that, you will
bring the slave-chains round your necks, and the foreign chiefs will
ill-treat your children and flog them till the blood streams into your
graves. Then shall the spirits of your forefathers appear to you, and
reproach your cowardice and thoughtlessness. The stupid people who,
by the acts of the Magyars, were already so much accustomed to folly,
believed all that she said, and the mothers clasped their children
to their bosoms. When Reintja had brought the king of Holstein and
the others to an agreement, she sent messengers to Askar, and went
herself along the Baltic Sea. From there she went to the Lithauers
(Face-hewers), so called because they always strike at their enemy's
face. The Lithauers are fugitives and banished people of our own race,
who wander about in the Twisklanden. Their wives have been mostly
stolen from the Tartars. The Tartars are a branch of Finda's race,
and are thus named by the Twisklanders because they never will be
at peace, but provoke people to fight. She proceeded on beyond the
Saxsenmarken, crossing through the other Twisklanders in order always
to repeat the same thing. After two years had passed, she came along
the Rhine home. Among the Twisklanders she gave herself out for a
mother, and said that they might return as free and true people;
but then they must go over the Rhine and drive the Gauls out of
Frya's south lands. If they did that, then her King Askar would go
over the Scheldt and win back the land. 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,
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 images, bedecked with gold-woven dresses. It is
also said that Askar, by night, and at unseasonable times, kneeled
to them with Frethogunsta; but one thing is certain, the citadel of
Stavia was never rebuilt. Reintja was already come back, and went
angrily to Prontlik the mother, at Texland, to complain. Prontlik sent
out messengers in all directions, who proclaimed that Askar is gone
over to Idolatry. Askar took no notice of this, but unexpectedly a
fleet arrived from Hals. In the night the maidens were driven out
of the citadel, and in the morning there was nothing to be seen
of the citadel but a glowing heap of rubbish. Prontlik and Reintja
came to me for shelter. When I reflected upon it, I thought that it
might prove bad for my state. Therefore, we hit upon a plan which
might serve us all. This is the way we went to work. In the middle
of the Krijlwood, to the east of Liudwerd, lies our place of refuge,
which can only be reached by a concealed path. A long time ago I had
established a garrison of young men who all hated Askar, and kept away
all other people. Now it was come to such a pitch among us, that many
women, and even men, talked about ghosts, white women, and gnomes,
just like the Denmarkers. Askar had made use of all these follies
for his own advantage, and we wished to do the same. One dark night
I brought the Maagden to the citadel, and afterwards they went with
their serving-maids dressed in white along the path, so that nobody
dare go there any more. When Askar thought he had his hands free, he
let the Magyars travel through his states under all kinds of names,
and, except in my state, they were not turned away anywhere. After
that Askar had become so connected with the Jutlanders and the
Denmarkers, they all went roving together; but it produced no real
good to them. They brought all sorts of foreign treasures home, and
just for that reason the young men would learn no trades, nor work
in the fields; so at last he was obliged to take slaves; but that was
altogether contrary to Wr-alda's wish and to Frya's counsel. Therefore
the punishment was sure to follow it. This is the way in which the
punishment came. They had all together taken a whole fleet that came
out of the Mediterranean Sea. This fleet was laden with purple cloths
and other valuables that came from Phoenicia. The weak people of
the fleet were put ashore south of the Seine, but the strong people
were kept to serve as slaves. The handsomest were retained ashore,
and the ugly and black were kept on board ship as rowers. In the
Fly the plunder was divided, but, without their knowing it, they
divided the punishment too. Of those who were placed in the foreign
ships six died of colic. It was thought that the food and drink were
poisoned, so it was all thrown overboard, but the colic remained all
the same. Wherever the slaves or the goods came, there it came too. The
Saxsenmen took it over to their marches. The Jutlanders brought it to
Schoonland and along the coasts of the Baltic Sea, and with Askar's
mariners it was taken to Britain. We and the people of Grênegâ did not
allow either the people or the goods to come over our boundaries, and
therefore we remained free from it. How many people were carried off
by this disease I cannot tell; but Prontlik, who heard it afterwards
from the maidens, told me that Askar had helped out of his states a
thousand times more free-men than he had brought dirty slaves in. When
the pest had ceased, the Twisklanders who had become free came to
the Rhine, but Askar would not put himself on an equality with the
princes of that vile degenerate race. He would not suffer them to
call themselves Frya's children, as Reintja had offered them, but he
forgot then that he himself had black hair. Among the Twisklanders
there were two tribes who did not call themselves Twisklanders. One
came from the far south-east, and called themselves Allemannen. They
had given themselves this name when they had no women among them,
and were wandering as exiles in the forests. Later on they stole
women from the slave people like the Lithauers, but they kept their
name. The other tribe, that wandered about in the neighbourhood,
called themselves Franks, not because they were free, but the name
of their first king was Frank, who, by the help of the degenerate
maidens, had had himself made hereditary king over his people. The
people nearest to him called themselves Thioth--his sons--that is,
sons of the people. They had remained free, because they never would
acknowledge any king, or prince, or master except those chosen by
general consent in a general assembly. Askar had already learned from
Reintja that the Twisklander princes were almost always at war with
each other. He proposed to them that they should choose a duke from
his people, because, as he said, he was afraid that they would quarrel
among themselves for the supremacy. He said also that his princes
could speak with the Gauls. This, he said, was also the opinion of the
mother. Then the princes of the Twisklanders came together, and after
twenty-one days they chose Alrik as duke. Alrik was Askar's nephew. He
gave him two hundred Scotch and one hundred of the greatest Saksmannen
to go with him as a bodyguard, The princes were to send twenty-one
of their sons as hostages for their fidelity. Thus far all had gone
according to his wishes; but when they were to go over the Rhine, the
king of the Franks would not be under Alrik's command. Thereupon all
was confusion. Askar, who thought that all was going on well, landed
with his ships on the other side of the Scheldt; but there they were
already aware of his coming, and were on their guard. He had to flee
as quickly as he had come, and was himself taken prisoner. The Gauls
did not know whom they had taken, so he was afterwards exchanged for
a noble Gaul whom Askar's people had taken with them. While all this
was going on, the Magyars went about audaciously over the lands of
our neighbours. Near Egmuda, where formerly the citadel Forana had
stood, they built a church larger and richer than that which Askar
had built at Staveren. They said afterwards that Askar had lost the
battle against the Gauls, because the people did not believe that
Wodin could help them, and therefore they would not pray to him. They
went about stealing young children, whom they kept and brought up in
the mysteries of their abominable doctrines. Were there people who
[Here the manuscript ends abruptly.]
ADELA.
OKKE MIN SVN.
Thissa boka mot i mith lif ånd sêle wârja. Se vmbifattath thju skêdnise
fon vs êle folk âk fon vsa êthlum. Vrlêden jêr håb ik tham ut-er
flod hred tolik mith thi ånd thinra moder. Tha hja wêron wet wrden;
thêr thrvch gvngon hja åfternei vrdarva. Vmbe hja navt to vrlysa håb
ik-ra vp wrlandisk pampyer wrskrêven. Sa hwersa thu se erve, mot hu
se âk wrskryva. Thin bårn alsa til thju hja nimmerthe wêi navt ne kvma.
Skrêven to Ljuwert. Nêi âtland svnken is [4] thåt thria thûsond
fjvwer hvndred ånd njugon ånd fjvwertigoste jêr, thåt is nei kersten
rêknong that tvelfhvndred sex ånd fiftigoste jêr. Hidde tobinomath
oera Linda.--Wâk.
Ljawa ervnôma. Vmb vsa ljawa êthlas wille ånd vmb vsa ljawa fridoms
wille, thusand wâra sâ bidd-ik to jo. Och ljawa ne lêt tha âgon
ênis pâpekappe tach nimmerthe over thissa skrifta ne wêja. Hja
sprêkath swêta wirda: men hja tornath vnmårksêm an alles hwat fon
vs fryas trefth. Vmbe rika prebende to winnande sâ hêlath hja mith
tha poppa kêninggar. Thissa wêtath that wi hjara grâteste fianda
send. thrvchdam wi hjara liuda to sprêke thvra vr frijdom, rjucht
ånd forstne plicht. Thervmbe lêtath hja alles vrdiligja, hwat fon
vsa êthlum kvmt ånd hwat thêr jeta rest fon vsa alda sêdum. Och ljawa
ik håv by tham et hove wêst. Wil Wr.alda-t thjelda ånd willath wi vs
navt sterik ne mâkja hja skilun vs algâdur vrdiligja.
Skrêven to Ljudwerd. Acht hondred ånd thrju jèr nei kersten
bigrip. Liko tonômath ovira Linda.
THET BOK THÊRA ADELA FOLSTAR.
Thrittich jêr åftere dêi that thju folksmoder wmbrocht was thrvch
thêne vreste Mâgy [5] stand et er årg vm to. Alle stâta thêr-er lidsa
anda ôre syde thêre Wrsara, wêron fon vs ofkêrth ånd vnder-et weld thes
Magy kêmen, ånd-et stand to frêsane, that er weldig skolde wertha vr-et
êlle lând. Vmbe thåt vnluk to wêrane hêde mån êne mêna âcht bilidsen,
hwêr gâdurath wêron âllera månnelik, thêr ann-en gode hrop stande by
tha fâmna. Tha nêi thât-er mâr vrlâpen wêron as thrjv etmelda, was al
go-rêd anda tys ånd al-ên sa by hjara kvmste. Thâ to tha lesta frêge
Adela thåt wird, ånde kêth. J alle wêt-et that ik thrjv jêr burchfâm
wêsen sy. Ak wêt j that ik kêren sy to moder, ånd âk, that ik nên
moder nêsa navt nilde, thrvchdam ik Apol to min êngâ jêrde. Thach
hwat j navt nête [6], thåt is, that ik alle bêrtnisa nêigvngen håw,
êvin as ik en wrentlike folksmoder wêsen wêre. Ik håv al-an fon ånd
witherfâren to sjande hwåt-er bêrde. Thêr thrvch send my fêlo sêka
bâr wrden, thêr ôra navt nête. J håweth jester sêith, thåt vsa sibba
an tha ôra syd thêre Wrsara njvt ånd lâf wêre. Thâ ik mêi sedsa to jv,
thåt-er Mâgy se nên yne gâ of wnnen heth thrvch thåt weld synra wêpne,
men blât thrvch årgelestige renka, ånd jeta mâr thrvch thåt gyrich
sa thêra hyrtogum ånd thêra êthelinga. Frya heth sêit wi ne skoldon
nên vnfrya ljvd by vs tolêta, thâ hwat håvon hja dên? hja håvon vsa
fjand nêi folged: hwand an stêd fon hjara fensenum to dêiande, jeftha
fry to lêtane, håvon hja Fryas rêd minacht ånd se to hjara slâfonum
mâked. Thrvchdam hja sok dêdon, macht Frya navt longer wâka ovir hjam:
hja håvon ynes ôtheris frydom binimen, ånd thåt is êrsêke, thåt hja
hjara åjn vrlêren håwe. Thach thåt ella is jo selva âken. Men ik wil
sedsa to jo, ho hja nêi grâdum sâ lêg vrsylth send. Thêra finnum hjara
wiva krêjon bårn. Thissa waxton vppa mith vsa frya bårn. Altomet
tvildon ånd joldon hja to samne vppa hêm, jeftha hja wêron mith
ekkorum by thêre hêrd. Thêr hêrdon hja mith lustum nêi tha vrdwâlska
finna sâgum, thrvchdam hja thjvd ånd nêi wêron. Sâ send hja vntfryast
vnthônkes thene wald hjarar aldrum. As tha bårn grât wrdon ånd sagon
thåt tha finna-ra bårn nên wêpne hantêra machte, ånd blât wårka moste,
thâ krêjon hja anneth wårka en gryns ånd wrdon hårde hâchfârande. Tha
bâsa ånd hjara storsta svnum krupton by tha lodderiga finna mangêrtum;
ånd hjara åjne toghatera thrvch thåt vvle fârbild fon-a wêi brocht,
lêton hjara selva bigorda thrvch tha skênesta finna knâpa, hjara vvle
aldrum to spot. Tha thêne Magy thåt anda nôs kryg, tha nam-er tha
skênesta sinar Finna ånd Magyara vrlovende râ ky mith golden horna, sa
hja ra thrvch vs folk fata dêdon, åfterdam sina lêr vtbrêda. Men sin
ljuda dêdon mâr: bern wrdon to sok makad, nei vpsalândum wêibrocht,
ånd sâhwersa hja vpbrocht wêron an sina vvla lêr, thån wrdon hja to
bek sendon. Thâ tha skinslâvona vsa tâl måchtich wêron, thâ klivadon
hja tha hêrtoga ånd êthelinga an bord, ånd kêthon, hja moston thene
Magy hêroch wertha, sa kvndon hjara svnum vpfolgja tham, oni [7]
thrvch-et folk kêron to wrdane. Thêra thêr vmbe goda dêdum en fârdêl
to-ra hus kryen hêde-vrlovadon hja fon sinant wêgum jeta-n åfter-dêl
bij; hoka tham en fâr ånd åfter-dêl kryen hêde sêidon hja en rond-dêl
to, ånd tham en rond-dêl hêde en êlle stât. Wêron tha êthla to hårde
fryas, thâ wendon hja tha stêwen ånd hildon vppar vrbastera svnum
an. Jesterdêi wêron-er mong [8] jo tham allet folk to hâpa hropa wilde
vmb tha âstlike stâta wither to hjara plyga to tvangande. Thach nêi
min ynfalda myning skolde thât falikant [9] utkvmma. Thånk ynes thêr
was wêsen en hårde lvngsyakte among-eth fja, ånd thåt-er thêr jeta
årg vvde, skolde j-eth thån wel wâgja vmbe jvw hêlena fja to fârande
among hjara syaka fja? åmmer nâ. Sâhwersa allra månnelik nw biâma
ånd bijechta mot, thåt-eth thêr mitha stapel årg of kvma skolde, hwa
skolde thån alsa dryst wêsa vmbe sina bårn to wagande among en folk
thåt êlle ånd al vrdêren is. Macht ik jo rêd jêva, ik skolde sedsa
to jo, j moste bifara alle dingum jo en nêie folksmoder kyasa. Ik
wêt wel thåt j thêrmitha anda brvd sitte, vt hawede thåt-er fon tha
thredtine burchfâmna than wi jeta ower håve wel achte send thêr nêi
thêre êra dinge, men thåt skold ik navt ne melda. Tüntja thêr fâm
is et-er burch Mêdêasblik het er nåmmer nêi tâlth; tach is hja fol
witskip ånd klarsyan, ånd wel sa hårde vppir folk ånd usa plyga stålth
as all ôthera etsamne. Forth skold-ik rêda j moste nêi tha burgum gâ,
ånd thêr vpskrywa alle êwa fryas tex, bijvnka alle skydnisa, jâ ella
thåt er to finda sy vppa wâgum, til thju ella navt vrlêren ni gâ,
ånd mitha burgum alsa vrdên navt ne werth. Thêr ståt askriwen: thiu
moder ånd jahwelik burchfàm skil håva buta helpar ånd senda bodon,
yn and twintich fâmna ånd sjugon lêrfâmkis. Macht ik thêr hwat to
dvande, thâ skol-ik skrywa, ånd alsa fêlo êrsêma toghatera vmbe to
lêrane, sa thêr vppa burgum wêsa müge; hwand ik seg an trowe ånd tid
skil-eth jechta, sâhwersa j åfta Fryas bårn wille nåmmer to winnande,
hor thrvch lesta ner thvch wêpne, sa hagath j to nvdande thåt jvwe
toghatera åfta frya wiva wrde. Bårn mot mån lêre, ho grât vs lând êr
wêsen sy, hokke grâte månniska vsa ethla wêron, ho grât wi jeta send,
sa wi vs dål ledsath bij ôra, mån mot tâla hjam fon tha wicharda ånd
fon hjara wichandlika dêdum, åk wra fâra sêtochta. Al thissa tållinga
hagath dên to werthande bij thêre hêrd, vppa hêm ånd hwêr et wêsa mêi,
sâ bij blyskip as bij târum. Men skil-et standfåst kvma an dat bryn
ånd andåt hirta, thån moton alle lêringa overa wêra jvwera wiva ånd
toghatera thêr-in strâma. Adelas rêd is vpfolgath.
Thit send tha nâma thêra grêvetmanna, vnder hwam-mis wald thit bok
awrochten is. Apol, Adelas man, Thria is-er sêkening wêsen, nw is-er
grêvetman over Ast-flylând ånd ovir-a Linda-wrda. Tha bvrga Ljvdgârda,
Lindahêm, ånd Stâvja send vnder sin hod.
Ther Saxman Storo, Sytjas man, grêvetman ovir-a hâga fenna ånd
walda. Njvgun wâra is-er to hêrtoga, thåt is to hyrman, kêren. Tha
burga Bvda ånd Manna-gârda-forda send vnder sin hod.
Abêlo, Jaltjas man, grêvetman ovir tha Sûdar Flylânda. Fjvwers is-er
hyrman wêsen. Tha burga Aken, Ljvdburch ånd Kâtsburch send vnder
sin hod.
Enoch Dywek his man, grêvetman ovir West-flylând ånd Texland. Njvgun
mel is-er to sêkening kêren. Thiu Wâraburch, Mêdêasblik, Forâna ånd
ald Fryasburch send vnder sin hod.
Foppa, man fon Dunrôs, grêvetman ovir tha Sjvgon êlânda. Fif mel
is-er sêkening wêsen. Thju burch Walhallagâra is vnder sin hod.
Thit stand vppa tha wâgum et Fryasburch to Texland askrywen, thåt
stêt âk to Stâvia ånd to Mêdêas blik.
Thåt was Frya his dêi ånd to thêre stonde was et vrlêden sjvgun wâra
sjvgun jêr, thåt Fåsta was anståld as folksmoder nêi Fryas jêrta. Thju
burch Mêdêasblik was rêd ånd en fâm was kêren. Nw skolde Fåsta thju
nêja foddik vpstêka, ånd thâ thåt dên was an åjnwarda fon thåt folk,
thâ hrop Frya fon hira wâkståre, sâ thåt allera månnalik thåt hêra
machte: Fåsta nim thinra stifte ånd writ tha thinga thêr ik êr navt
sedsa ne machte. Fåsta dêde alsa hja boden wårth. Sâ send wy Fryas
bårn an vsa forma skêdnise kêmen.
Thåt is vsa forma skêdnise.
Wr.alda [10] tham allêna god ånd êvg is, mâkade t.anfang, dana kêm
tid, tid wrochte alle thinga âk jrtha. Jrtha bârde alle gârsa, krûdon
ånd boma, allet djara kwik ånd allet årge kwik. Alhwat god ånd djar
is, brocht hju by dêgum ånd alhwat kwâd ånd årg is, brocht hju thes
nachtis forth. Afteret twilifte jol-fêrste bârde hja thrja mangêrta.
Lyda wårth ut glyande,
Finda wårth ut hêta ånd
Frya ut warme stof.
Thâ hja blât kêmon spisde Wr.alda hjam mith sina âdama; til thju tha
månneska an him skolde bvnden wêsa. Ring as hja rip wêron krêjon hja
früchda ånd nochta anda drâma Wr.aldas. Od [11] trâd to-ra binna: ånd
nw bârdon ek twilif svna ånd twilif togathera ek joltid twên. Thêrof
send alle månneska kêmen.
Lyda was swart, krolhêred alsa tha lômera: lik ståra blonken hjra ôgon;
ja thes gyrfügels blikkar wêron vnmodich by hjras.
Skårpe Lyda. Annen sanâka kvn hju kruppa hêra, ånd hwersa thêr fiska
invr wêter wêre n-vntgong thåt hira nostera navt.
Rådbvwde Lyda. En store bâm kvn hju bûgja ånd sahwersa hja run ne
bråk nêne blomstâl vnder hjara fyt.
Weldige Lyda. Hård was hjra steme ånd krêt hju ut grimme sâ run ek
flux wêi.
Wonderfvlle Lyda. Fon êwa nilde hju navt nêta: hjra dêda wrdon thrvch
hjra tochta stjvrat. Vmbe tha têdra to helpâne, dâde hju tha stôra
ånd hwersa hju-t dên hêde grâjde hju by-t lik.
Arme Lyda. Hju wårth gris fon-t vnwisse bihjelda ånd vpp-it ende
sturf hja fon hirtsêr vmbe tha bårn-ra kwâd.
Vnwisa bårn. Hja tichtegadon ekkorum, fen måm-ra dâd, hja gråjadon
lik wolva, fjvchtadon alsa ånd dahwile hja that dêdon êton tha fügelon
thåt lik. Hwâ mêi sin târa hwither to haldane.
Finda. Was gêl ånd hjr hêr sâ tha mâna êner hors: êne thrê ne kv hja
navt ni bûgja; men hwêr Lyda annen lavwa macht to dêjande, thêr dâde
hja wel tjån.
Vrlêdalike Finda. Svet was hjra stemme ånd nannen fügel kvn sjonga
lik hju. Hjra êgon lokton ånd lordon, men thêrer ansach wårth slâf.
Vnrêdalika Finda. Hju skrêf thûsande êwa, tha hju ne folgde nên er
fon vp. Hja vrfyade tha goda vmbe hjara frymod, thâ an slikmåmkes
jêf hju hjr selva hast wêi.
That was hir vnluk. Hjra hâved was to fvl: tha hjr hirte to ydel;
hju ne minde nimmån sa hja selva ånd hju wilde thåt ek hja lyaf
håwe skolde.
Falske Finda. Hüning swet wêron hjra wirda, thâ hok tham hja trjvwade
wêre vnluk nêi by.
Selvsjochta Finda. Ovir ella wilde hju welda, ånd hjra svnum wêron
lik hju; fon hjara susterum lêton hja ra thjanja ånd ekkorum slogon
hja vmb-et mâsterskip dâd.
Dubbelhirta Finda. Vmbe skotse wirda wårth hju yre, ånd tha årgste
dêda ne rorde hja navt. Sach hju en nyndask en spinne vrslynna,
thån wårth hju omm-et hirte sa ys; men sach hju hjra bårn en fryas
vrmorde sâ swol hjra bosm fon nocht.
Vnluke Finda. Hju sturf anda blomtid fon hjra lêva, ånd-t is jeta
tjvester ho hju fallen sy.
Skinhêliga bårn. Vnder kestlike stêna lêidon hja hjra lik dêl, mit
kwabbjana skriftum smukton hja tham vppa, togrâjande vmbe hêrath to
wårthande men an stilnise ne wênadon hja nênen ênge târ.
Vrijfalik folk. Thi tex thêr Finda nêi lêt was in golden blêdar wryt:
thach tha besta hwêr-far i mâkad was, wêr i nåmmer to not. Tha goda
êwa wrdon utfâgad ånd selfv sjocht wryte thêr kwâda far in.
O Finda. Tha wårth jrtha fvl blod, ånd tha hâveda thêr månneska
måjadon thin bårn lik gårs hålma of. Ja Finda thåt send tha früchda
thinera ydlenise. Sjan dål fon thinre wâkstår ånd wên.
Frya. Was wit lik snêi bij-t môrnerâd ånd thåt blâw hjrar ôgnum wn-et
jeta thêre rêinbôge of.
Skêne Frya. Lik strêlon thêre middêi svnne blikadon hjra hêron,
thêr sa fin wêron as rach.
Abela Frya. Vntlvkton hjra wêra, thån swêgon tha fügelon ånd ne rordon
tha blêdar navt mar.
Weldige Frya. Thrvch thêne kråft hjrar blikkar strêk thene lâwa to
fara hjara fyt dål ånd held thene addur sin gif tobåk.
Rêne Frya. Hjra yta was hüning ånd hjra drank was dâwa, gâdvrad anda
bôsma thêra blommur.
Lichte Frya. Thåt forma hwat hju hjra bårn lêrde was selv-twang, thåt
ôthera was lyafte to düged, ånd thâ hja jêroch wrdon, thâ lêrde hju
hjam thju wêrtha fon tha frijdom kånna: hwand sêide hju svnder frijdom
send alle ôthera dügedon allêna god vmbe jo to slâvona to mâkjande,
jvwe ofkvmste to êvge skantha.
Milde Frya. Nåmmer lyt hju mêtal ut jrtha dålva vmb åjnbât, men
sâhwersa hja-t dêde wêr-et to jahwelikis not.
Lukigoste Frya. Alsa tha ståra om jrtha omswyrmia swirmadon hjara
bårn om hja.
Wise Frya. Thâ hju hjra bårn vpbrocht hêde alto thêre sjugonde kny,
thâ hrop hju-ra alle a Flylând to såmne. Thêr jêf se hjam hjra tex,
ånd sêide, lêt tham jvwe wêiwisar wêsa, thâ ne skil thåt jo nâ navt
kwalik ni gâ.
Utforkêrena Frya. Thâ hju-t sêid hêde, bêvade jrtha lîk Wr.aldas sê,
Flylândis bodem svnk an grâda vnder hjara fyt dål. Thju loft wârt swart
ånd nylof [12] fon târa to stirtane ånd thâ hja nêi moder omsâgon,
was hju al lang vppira wâkstår. Thâ to tha lesta språk tongar ut-a
wolka ånd blixen schrêf an thåt loftrvm, wâk.
Farsjanda Frya. Thåt lând fon hwêr hju was vpfaren was nw en strâm ånd
buta hira tex was thêr in ella bidvlwen hwat fon hjra hôndum kêmen was.
Hêriga bårn. Thâ hja to-ra selva wêron, thâ mâkadon hja thit hâge
therp, bvwadon thâs burch thêrvppa, anda wågrum thessa wryton hja
thene tex, ånd vmbe that allera mannalik hja skolde müga finda,
håvath hja thåt lând rondomme Texlând hêten. Thêrvmbe skil-åt bilywa
al wenne jrtha jrtha sy.
TEX FRYAS.
Held bêid tha Frya, to tha lesta skilun hja my hwiter sja. Thach thêra
allêna mêi ik as fry kånna thêr nên slâf is fon ên ôther ni fon sine
tochta. Hyr is min rêd.
Sâhwersa thju nêd årg sy ånd gode rêd ånd gode dêd nawet mâr ne
formüge, hrop thån thi gâst Wr.aldas an, men j ne mot-im navt anhropa
bifâra alle thinga prvvath send. Tha ik segs to jo mith rêdene ånd
tid skil-et wâra, tha modelâsa skilun åmmar swika vnder hjar åjn lêd.
2. Wr.aldas gâst mêi mån allêna knibuwgjande thânk to wya, jâ thrju
wâra far hwat jv fon him noten håve, far hwat jv nith, ånd fara hâpe
thêr hy jo lêt an ånga tida.
3. J håwed sjan ho ring ik helpe lênde, dva al ên mith jo nêston,
men ne tof navt til mån jo bêden heth, tha lydande skolde jo floka,
min fâmna skoldon jvwa nâma utfaga ut-åt bok ånd ik skolde jo lik
vnbikånnade ofwisa mota.
4. Nim nåmmar knibuwgjande tânk fon jv nêston an, thjus âgath Wr.aldas
gâst. Nid skolde j bikrjupa, wisdom solde j bilâka ånd min fâmna
skoldon jo bityga fon fâderrâv.
5. Fjuwer thinga send to jvwe not jêven, mith nâma, loft, wêter, lând
ånd fjur. Men Wr.alda wil thêr allêna bisittar of wêsa. Thêrvmbe rêd
ik jo, j skilun jo rjuchtfêrdiga manna kyasa, tham thju arbêd ånd tha
früchda nêi rjuchta dêla, sâ that nåmman fry fon wârka ni fon wêra sy.
6. Sâhwersa thêr åmman among jo fvnden wårth, thêr sin åjn frydom
vrsellath, tham-n is navt fon jvw folk: hi is en horning mith basterd
blod. Ik rêde jo that j him ånd sin måm to thåt lând utdriva, sêgs
that to jvwa bårn, thes mornes, thes middêis ånd thes êwendes, til
thju hja thêrof drâme thes nachtis.
7. Allera månnalik thêr en ôther fon sine frydom birâwath, al wêre
thêne ôre him skeldech, mot ik anda bårntâm êner slâfinne fâra
lêta. Thach ik rêde jo vmbe sin lik ånd that sinera måm vpp êne kåle
stêd to vrbarnande, åfternêi hjara aske fiftich fyt anda grvnd to
dålvane, til hju thêr nênen gårshålm vp waxa ni mêi, hwand aldulkera
gårs skolde jvw diaroste kvik dêja.
8. Ne grip nâ thåt folk fon Lyda ner fon Finda an. Wr.alda skolde
helpa hjam, sa that-åt weld that fon jo utgong vppa jvwa åjne hâveda
skolde witherkvma.
9. Sâhwersa thåt machte bêra that hja fon juwe rêd jefta awet owers
wilde, alsa aghat j to helpane hjam. Men kvmath hja to râwande;
fal than vppa tham nither lik blixenande fjvr.
10. Sâhwersa annen fon hjam êner jvwer toghaterum to wif gêrth ånd
hju that wil, thån skolun j hja hjra dvmhêd bitjvtha; thach wil hju
toch hjra frêjar folgja, that hja than mith frêtho gâ.
11. Willath jvw svna fon hjara toghaterum, sâ mot j alsa dva as mith
jvwa toghaterum. Thach hor tha êna nor tha ôthera mêi witherkvma;
hwand hja skoldvn uthêmeda sêda ånd plêga mith fara; ånd drêi thessa
by jo heldgad wrde, mêi ik navt longer ovir jo wâka.
12. Vppa minre fâm Fåsta håv ik min hâp fåstegth, thêrvmbe most j hja
to êremoder nêma, Folgath j min rêd, thån skil hju nêmels min fâm
bilywa ånd alla frâna fâmna thêr hja folgja; thån skil thju foddik
nåmer utgâ thêr ik far jo vpstoken håv. Thåt ljucht thêra skil thån
êvg jvwe bryn vpklarja, ånd j skilun thån êvin fry bilyva fon vnfrya
weld as jvwa swite rinstrâma fon thåt salte wêter thêr åndelâse sê.
THET HET FASTA SÊID.
Alle setma thêr en êw, thåt is hvndred jêr, omhlâpa müge mith tha
krodar ånd sin jol, thêra mügon vppa rêd thêre moder, ånd by mêna
willa vppa wêgar thêra burgum writ hwertha; send hja uppa wêgar writ,
thân send hja êwa, ånd thåt is vsa plicht vmbe altham an êra to
haldande. Kvmth nêd ånd tvang vs setma to jêvane, stridande wither
vsa êwa ånd plêgum, sâ mot månneska dva alsa hja askja; thach send
hja wêken, thån mot mån åmmer to thåt alda witherkêra. Thåt is Fryas
willa, ånd thåt mot wêsa tham fon al hjra bårn.
FASTA SÊIDE.
Alle thinga, thêr mån anfangja wil, hoka thåt-åt môga wêsa, vppa tha
dêi, thêr wy Frya heldgad håwa, tham skilun êvg falykant utkvma:
nêidam tid nw biwysd heth thåt hju riucht hêde, sâ is thåt en êwa
wrdon, thåt mån svnder nêd ånd tvang a Frya hjra dêi nawet owers ni
dva ne mêi, tha blyda fêrsta fyrja.
THAT SEND THA ÊWA THÊR TO THÊRA BURGUM HÊRA.
1. Sâhwersa thêr årne êne burch bvwet is, sâ mot thju foddik thêra an
tha forma foddik et Texlând vpstêken wrda. Thach thåt ne mêi nåmmer
owers as troch tha moder skên.
2. Ek moder skil hjra åjn fâmna kjasa; alsa thêra thêr vppa thêra
ôthera burgum as moder send.
3. Thju moder to Texlând mêi hjra folgster kjasa, thach sâhwersa hju
falth êr hju-t dên heth, sa mot thas kêren hwertha vppa êna mêna acht,
by rêdum fon alle stata et sêmne.
4. Thju moder to Texlând mêi ên ånd tvintich fâmna ånd sjvgun spille
mangêrta håva, til thju thêr åmmer sjvgun by thêre foddik muge wâkja
dêilikes ånd thes nachtes. By tha fâmna thêr vppa ora burgum as moder
thjanja alsa fêlo.
5. Sâhwersa en fâm annen gâda wil, sa mot hju-t thêre moder melda,
ånd bistonda to tha månniska kêra, êr hju mith hjra tochtige âdama
thåt ljucht bivvlath.
6. Thju moder ånd alrek burchfâm skil mån tofogjande ên ånd tvintich
burchhêran, sjvgun alda wisa, sjvgun alda kåmpar, ånd sjvgun alda
sêkåmper.
7. Ther fon skilun alle jêron to honk kêra thrim fon elik sjvgun,
thach hja ne mügon navt vpfolgath ne wertha thrvch hjara sibtal nêjar
sa tha fjarda kny.
8. Aider mêi thrê hvndred jonga burchwêrar håva.
9. Far thissa thjanesta skilun hja lêra Fryas tex ånd tha êwa, fon
tha wisa mannon thêne wisdom, fon tha alda hêrmannon thene kunst fon
tha orloch ånd fond tha sêkeningar thene kunsta thêr bi thåt butafâra
nêthlik send.
10. Fon thissa wêrar skilun jêrlikes hvndred to bek kêra. Thach send
thêr svme vrlåmth wrden, sa mügon hja vpper burch bilywa hjara êlle
lêva long.
11. By thåt kjasa fon tha wêrar ne mêi nimmen fon thêra burch nên
stem navt ne håva, ni tha grêvetmanna jefta ôthera hâveda, mån thåt
blåta folk allêna.
12. Thju moder et Texlând skil mån jêva thrja sjvgun flinka bodon mith
thrja twilif rappa horsa. Vppa ora burgum ek burchfâm thrê bodon mith
sjvgun horsa.
13. Ak skil åjder burchfâm håva fiftich bvwara thrvch thåt folk
akêren. Men thêrto mêi mån allêna jêva sokka, thêr navt abel ånd
stora for wêra ner to butafârar send.
14. Ajder burch mot hiri selva bidruppa ånd genêra fon hjra åjn
ronddêl ånd fon thåt dêl that hju fon thåt mårkjeld bürth.
15. Is thêr åmman kêren vmbe vppa burgum to thjanjande ånd nil-er navt,
thån ne mêi-er na nên burchhêr wertha, ånd dus nên stem navt ni håva,
is er al burchhêr sa skil hi thju êr vrljasa.
16. Sâhwersa åmman rêd gêrt fon thêre moder, tha fon êne burchfâm,
sa mot hi him selva melde by tha skrivwer. Thesse brångth-im by
tha burchmâster.
Forth mot-i nêi tha lêtsa, thåt is thêne hêlener. Thêr mot sja jef er
âk bisêken is fon kvada tochtum. Is-er god sêid, tha vndvath hi him
selva fon sinum wêpna, ånd sjvgun wêrar brångath him by thêre moder.
17. Is thju sêk vr êne stâte sa ne mügon thêr navt miner thån thrê
bodon kvma: is-t vr-t êlla Fryaslând, thån moton thêr jeta sjvgun
tjuga bywêsa. Thêrumbe thåt er nên kva formvda navt risa ne mêi nor
skalkhêd dên ne wrde.
18. By alle sêkum mot tha moder walda ånd njvda thåt hjra bårn,
thåt is Fryas folk, sâ mêt-rik bilywa as thåt wêsa mêi. Thåt is thi
grâtesta hjrar plichta, ånd vs alra vmb-er thêr an to hêlpande.
19. Håt mån hja by êne rjuchtlika sêke anhropen vmb-er utsprêk twisk
annen grêvetman ånd tha mênte, ånd findath hju thju sêke tvivelik,
sâ mot hju to bâte fon thêr mênte sprêka til thju thêr frêtho kvma,
ånd thrvchtham thåt bêtre sy that ên man vnrjucht dên wrde thån fêlo.
20. Kvmth hwa vmb rêd ånd wêt thju moder rêd, sa âch hju tham bystonda
to jêvane, wêt hju bystonda nên rêd, sâ mêi hju wachtja lêta sjvgun
dêgum. Wêt hju thån nach nên rêd, sa mügon hja hinne brûda, ånd hja
mügon hjra selva navt biklagja, til thju nên rêd bêtre is thån kva rêd.
21. Heth en moder årge rêd jêven ut kvada willa, sâ mot mân hja dêja
jefta ut of lândum dryva stoknaken ånd blât.
22. Send hjra burchhêra mêdeplichtich, thån dvath mån alsa mith tham.
23. Is hjra skild tvivelik jefta blât formoda, sâ mot mån thêr-vr
thingja ånd sprêka, is-t nêdich, ên ånd twintich wyka long. Stemth tha
halfdêl skildich, sâ halde mån hja vr vnskildich, twêde sâ wacht mån
jeta en fvl jêr. Stemth mån thån alsa, sâ mêi mån hja skildich halda,
tha navt ni dêja.
24. Sâhwersa svme among thåt thrimna send tham hja alsa sêr vnskildich
mêne that hja hja folgja wille, sâ mügon hja thåt dva mith al hjara
driwande ånd tilbara hâva ånd nåmman acht hjam thêr ovir min to
achtiane, til thju thåt mâra dêl alsa blyd kån dwâla sa thåt minra del.
MÊNA ÊWA.
1. Alle frya bårn send a êlike wysa bårn. Thêrvmbe moton hja âk êlika
rjuchte håva, alsa blyd vpp-åt lând as vpp-åth ê, thåt is wêter ånd
vp ella thåt Wr.alda jefth.
2. Allera mannalik mêi-t wif sinra kêsa frêja ånd ek toghater mêi
efter hjra helddrvnk bjada thêr hju minth.
3. Heth hwa en wif nimth, sâ jêft mån hjam hus ånd wårv. N-is thêr nên,
sa mot-åt bvwat wrde.
4. Is-er nêi en ôther thorp gongon vmb en wif ånd wil hi thêr bilywa,
sâ mot mån him thêr en hus en wårf jêwa bijonka thåt not fon tha
hêmrik.
5. Allera mannalik mot mån en åfterdêl as wårf by sina hus jêva. Tha
nimman ne mêi en fardêl by sin hus nåva, fül min en ronddêl. Allêna ief
hwa en dâd dên heth to mêna nitha, sâ mêi him thåt jêven wrde. Ak mêi
sin jongste svn that erva. After tham mot thåt thorp that wither nima.
6. Ek thorp skil en hêmrik håva nêi sina bihof ånd thêne grêva skil
njvda that alra ek sin dêl bidongth ånd god hald, til thju tha åfter
kvmmande nên skåde navt ne lyda ne muge.
7. Ek thorp mêi en mårk hava to kâp ånd to vrkâp iefta to
wandelja. Alle-t ôra lând skil bvw ånd wald bilyva. Thâ tha bâma thêra
ne mêi nimman navt fålla, buta mêna rêda ånd buta wêta thes waldgrêva,
hwand tha walda send to mêna nitha. Thêrvmbe ne mêi nimman thêr måster
of sa.
8. As mårkjeld ne mêi thåt thorp navt mâr ni nimma sa tha tillifte
dêl fon tha skat, hor fon tha inhêmar ner fon tha fêrhêmande. Ak ne
mêi tha mårk skat navt êr vrsellath [13] ne wertha as thåt ôra god.
9. Alle-t mårkjeld mot jêrlikes dêlath wrde, thrja dêgan far thêre
joldêi, an hvndred dêlun to dêlande.
10. Thi grêvetman mit sinum grêvum skil thêr of büra twintich dêla;
thêne mårk rjuchter tian dêla, ånd sinum helpar, fif dêla; thju
folkesmoder ên dêl; thju gâ moder fjvwer dêla; thåt thorp tian dêla;
tha årma, thåt is thêra tham navt wårka ni kunna ni müge, fiftich dêla.
11. Thêra, tham to mårka kvma, ne mügon navt ni wokeria, kvmath thêr
svm, sa is-t thêra famna plicht hjam kånbêr to makjana in-vr thåt êlle
lând, til thju hja nimmerthe kêren navt wrde to eng ampt, hwand soka
håvath en gyra-lik hirte, vmbe skåt to garja skolde hja ella vrrêda,
thåt folk, thjv moder, hjara sibben ånd tho tha lesta hjara selva.
12. Is thêr åmman alsa årg that-er sjvcht-siak fja jeftha vrdêren
wêr vrsellath vr hêl god, sa mot thene mårk-rjuchtar him wêra ånd
tha famna him noma invr-et êlle lând.
In êra tyda hêmadon Findas folk mêst algadur invr hjara moders
bårta-lând, mit nôma ald-lând that nw vnder-ne sê lêith; hja wêron
thus fêr-of, thêrvmbe nêdon wi âk nên orloch, tha hja vrdrêven send
ånd hêinda kêmon to râwane, thâ kêm-er fon selva lândwêr hêrmanna
kêninggar ånd orloch, vr altham kêmon setma ånd uta setma kêmon êwa.
HYR FOLGATH THA ÊWA THÊR THÊRUT TAVLIKT SEND.
1. Ek Fryas mot-a lêtha jeftha fyanda wêra mith aldulkera wåpne as-er
forsinna, bikvma ånd hândtêra mêi.
2. Is en boi twilif jer, sa mot-i tha sjvgunde dêi miste fon sin
lêr-tid vmbe rêd to werthande mith-a wåpne.
3. Is hi bikvmen, sa jêve mån him wåpne ånd hi warth to wêrar slâgen.
4. Is hi thrê jêr wêrar, sâ wårth-i burch-hêr ånd mêi hi hêlpa sin
hâwed-manna to kjasane.
5. Is hwa sjvgun jêr kjasar, sâ mêi hi hêlpa en hêrman jeftha kêning
to kjasane, thêr to âk kêren wrde.
6. Alle jêr mot-er ovir kêren wertha.
7. Buta tha kêning mügon alle ambtmanna wither kêren wertha, tham
rjucht dva ånd nêi fryas rêd.
8. Annen kêning ne mêi navt ni lônger as thrê jêr kêning bilywa,
til thju hi navt biklywa ne mêi.
9. Heth-i sjvgun jêr rest, sâ mêi hi wither kêren wertha.
10. Is thi kêning thruch thene fyand fallen, sâ mügon sina sibba âk
nêi thêre êre thinga.
11. Is-er vppa sin tid ofgvngen jeftha binna sin tid sturven, sâ ne
mêi nên sibba him vpfolgja, thêr-im nêiar sy sa tha fjarde kny.
12. Thêra tham strida mitha wåpne an hjara handa ne kunnath navt
forsinna ånd wis bilywa, thêrvmbe ne focht-eth nêne kêning wåpne to
hantêra an tha strid. Sin wisdom mot sin wåpen wêsa ånd thju ljafte
siura kåmpona mot sin skyld wêsa.
HYR SEND THA RJUCHTA THÊRE MODER AND THÊRA KÊNINGGAR.
1. Sahwersa orloch kumth, send tha moder hira bodon nêi tha kêning,
thi kêning send bodon nêi tha grêvetmanna vmbe lând-wêr.
2. Tha grêvetmanna hropath alle burch-hêra et sêmne ånd birêdath ho
fêlo manna hja skilun stjura.
3. Alle bisluta thêra moton ring nêi thêre moder senden wertha mith
bodon ånd tjugum.
4. Thju moder lêth alle bisluta gaderja ånd jêfth et guldnetal,
thåt is thåt middeltal fon alle bisluta etsêmne, thêrmitha mot mån
far thåt forma frêto ha ånd thene kening alsa.
5. Is thju wêra a kåmp, thån hoft thi kêning allêna mith sinum
havedmanna to rêda, thach thêr moton åmmerthe thrê burch-hêra fon thêre
moder fôrana sitta svnder stem. Thissa burch-hêra moton dêjalikis
bodon nêi thêre moder senda, til thju hju wêta müge jef thêr awet
dên wârth, stridande with-a êwa jeftha with Fryas rêdjevinga.
6. Wil thi kêning dva ånd sina rêda navt, sâ mêi hi thåt navt
vnderstonda.
7. Kvmth-ene fyand vnwarlinga, thån mot mån dva sa thene kêning bith.
8. Nis thene kêning navt vppet pat, sâ mot mån sin folgar hêrich wêsa
of tham-is folgar alont tha lesta.
9. Nis thêr nên havedman, sâ kjase mån hwa.
10. Nis thêr nên tid, sâ wårpa hi him to havedman thêrim weldich
fêleth.
11. Heth thene kêning en frêsalik folk ofslagen, sâ mügon sina after
kvmande sin nâma åfter hjara åjne fora; wil thene kêning, sâ mêi-er
vppen vnbibvwade stêd en plåk utkjasa to hus ånd erv. Thåt erv mêi
en rond-dêl wêsa sa grât thåt hi fon alle sidum sjvgun hvndred trêdun
ut of sine hus mêi hlapa, êr hi an sina rêna kvmth.
12. Sin jongste svn mêi thåt god erva, åfte tham thamis jongste,
thån skil mån that wither nimma.
HYR SEND THA RJUCHTA ALLER FRYAS VMBE SÊKUR TO WÊSANDE.
1. Sahwersa thêr êwa vrwrocht wrde jefta nêja setma tavlikt, alsa
mot-et to mêna nitha skên, men nåmmer to bâta fon enkeldera månniska,
her fon enkeldera slachta, ner fon enkeldera stâta, nach fon awet
that enkel sy.
2. Sahwersa orloch kvmt ånd thêr wrde husa homljat jeftha skêpa,
hok that et sy, sy-et thrvch thene fyand, tha by mêna rêdum, sâ ach
tha mêna mênta, thåt is al-et folk to sêmne that wither to hêlene;
thêr vmbe that nåmman tha mêna sêka skil helpa vrljasa vmbe sin åjn
god to bihaldane.
3. Is orloch vrthêjan, ånd send thêr svm, alsa vrdêren that hja navt
longer wårka ne mügon, sâ mot tha mêna mênte hjam vnderhalda, by tha
fêrstum achon hja forana to sittana, til thju tha jüged skil êra hjam.
4. Send thêr wêdvon ånd wêson kêmon, sâ mot mån hja âk vnderhalda
ånd tha svna mügon thi nâma hjarar tâta vpp-ira skildum writa hjara
slachtha to êrane.
5. Send thêr svm thrvch thene fyand fat ånd kvmath hja to båk, sâ
mot mån hjam fêr fon thåt kåmp of fora, hwand hja machton fry lêten
wêsa by arge loftum ånd than ne mügon hja hjara lofta navt ni halda
ånd toch êrlik bilywa.
6. Jef wi selwa fyanda fâta, sâ brånge mon tham djap anda landa wêi,
mån lêrth hja vsa frya sêde.
7. Lêt mån hja åfternêi hlâpa, sâ lêt mån thåt mith welhêd thrvch tha
fâmna dva, til thju wi âtha ånd frjunda winna fori lêtha ånd fyandun.
UT MINNOS SKRIFTUN.
Sahwersa thêr ênman is thêrmêta årg that hi vsa swetsar birawath,
morth-dedun dvat, husa barnth, mangêrtha skånth, hok thåt-et sy,
thåt årg sy, ånd vsa swetnata willon thåt wroken håva, sâ is thåt
rjucht thåt mån thene dêder fâtath ånd an hjara åjn-warda dêjath,
til thju thêr vr nên orloch ne kvme, wêrthrvch tha vnskêldiga skolde
bota fori tha skêldiga. Willath hja him sin lif bihalda lêta ând
thju wrêka ofkâpja lêta, sâ mêi mån thåt dâja. Thach is then bona en
kêning, grêvetman, grêva hwa thåt-et sy, tham ovira sêda mot wâka,
sâ moton wi thåt kwad bêterja men ta bona mot sin straf hâ.
Forth hi en êrenâma vppa sine skeld fon sina êthelun, sâ ne mügon
sina sibba thi nâma navt lônger ne fora. Thêrvmbe thåt hi êne sibba
svrg skil håva ovira sêda thêra ôthera.
ÊWA FARA STJURAR [14]. STJURAR IS THI ÈRENOMA THÊRA BUTAFARAR.
Alle fryas svna håva lika rjuchta, thêrvmb mügon âlle flinka knâpa
hjara self as butafârar melda by tha ôldermôn ånd thisse ne mêi him
nit ofwisa, wara thåt er nên sted is.
2. Tha stjurar mügon hjara åjn måstrun noma.
3. Tha kâpljvd moton kêren ånd binomath wertha thrvch tha mênte
thêr-et god hêreth ånd tha stjurar ne mügon thêr by nên stem håva.
4. Jef mån vppe rêis bifinth thåt thene kêning årg jefta vnbikvmmen
is, sâ mügon hja en ôra nimma; kvmon hja to båk, sâ mêi thene kêning
him self biklagja by tha ôldermôn.
5. Kvmth thêr flâte to honk ånd sin thêr bâta, sâ moton tha stjurar
thêr of en thrimene håva, althus to dêlande, thi witkêning twilf môn-is
dêla, thi skolt by nacht sjugun dêla, tha bôtmônna ek twa dêla, thi
skiprun ek thrê dêla, that ôra skip-is folk ek ên dêl. Tha jongste
prentar ek en thrimnath, tha midlosta ek en half-dêl ånd tha ôldesta
ek en twêdnath.
6. Sin thêr svme vrlameth, sâ mot-a mêna mênte njvda far hjara lif,
âk moton hja fôrana sitta by tha mêna fêrsta, by huslika fêrsta,
jâ by alle fêrsta.
7. Sin thêr vppa tocht vmkume, sâ moton hjara nêstun hjara dêl erva.
8. Sin thêr wêdven ånd wêson fon kvmen, sâ mot thju mênte hja
vnderhalda; sin hja an ênre kase felth, sa mügon tha svna thi nôma
hjarar tâta vppira skeldun fora.
9. Sin thêr prentara [15] forfaren, sa moton sina erva en êl mannis
dêl håva.
10. Was hi forsêith, sâ mêi sin brud sjugun mannis dêlun aska vmbe
hira fryadulf en stên to to wjande, mar thån mot hja for tha êre
wêdve bilyva lêva lông.
11. Sahwersa en mênte en flåte to rêth, moton tha rêdar njvda fâra
beste liftochtun ånd fâr wif ånd bårn.
12. Jef en stjurar of ånd årm is, ånd hi heth hus nach erv, sâ mot
im that jon wertha. Nil hy nên hus nach erv, sa mügon sin friundun
hem tus nêma ånd thju mênte mot et bêtera nêi sina ståt, wara thåt
sin friunda thene bâta wêigerja
NETLIKA SÊKA UT-A NÊILÊTNE SKRIFTUM MINNOS.
Minno [16] was en alde sêkêning, sjaner ånd wisgyrich. An tha
Krêtar heth-i êwa jêven. Hi is bårn an tha Lindawrda, ånd nêi al sin
witherfâra heth hi thåt luk noten umbe to Lindahêm to sterva.
Sahwersa vsa swethnata en dêl lând håve jeftha wêtir, that vs god
tolikt, sa focht-et vs vmbe that a kâp to frêja, nillath hja thåt navt
ne dva, than mot mån hja that bihalda lêta. That is nêi Frya-his tex
ånd-et skolde vnrjucht wêsa to vnthandana that.
Sahwersa thêr swethnata et sêmna kyva ånd sana vr enga sêka, tha
vr lând, ånd hja vs frêja en ordêl to sprêka, sa ach man thåt rêder
åfterwêja to lêtane, tach sa man thêr navt buta ne kan, sa mot man
thåt êrlik ånd rjuchtfêrdich dva.
Kvmth thêr hwa ånd sêith, ik håv orloch, nw most-v mi helpa; jeftha en
ôra kvmth ånd sêith, min svn is vnjêrich ånd vnbikvmmen, ånd ik bin
ald, nw wild-ik thi to wâranstew ovir hini ånd ovir min lând stålla,
til hi jêrich sy, sa ach man that wêigarja, til thju wi nawt an twist
ne kvme ne müge vr sêka stridande with vsa frya sêdum.
Sahwersa thêr kvmth en vrlandisk kapman vppa tolêtmårk et Wyringga
tha to Almanland ånd hi bidroght, sa warth-er bistonda mårk-bêten ånd
kanbêr mâkad trvch tha fâmna invr et êle land. Kvmth-er thån to båk, sa
ne skil nimman kâpja fon him, hy mêi hinne brûda sa-r kvmen is. Thus,
sahwersa-r kâpljud kêren wrde vmbe wr-a merka to gâ, jeftha mith-e
flât to fârane, sa ach man allêna aldulkera to kjasane tham mån tyge
by tyge kånth ånd an en goda hrop stâne by tha fâmna. Bêrth-et navt
to min that-er en årg man mông sy, tham tha ljud bitrogha wil, sa
agon tha ora thåt to wêrane. Het-i-t-al dên sa mot mån thåt bêterja,
ånd thene misdêdar ut of lândum banna, til thju vsa nâma vral mith
êrane skil wertha binomath.
Men jef wir vs vppen vrlandiska mårkt finda, sy-et hêinde jeftha fêr,
ånd bêrth-et thåt-et folk vs lêt dvath jeftha bistêlleth, sâ agon wy
mith haste hêi to to slâna, hwand afskên wy êlla agon to dvande vmbe
frêtho willa, vsa halfbrothar ne mügon vs nimmer minachtja nach wâna
that wi ange send.
In min jüged håv ik wel ênis mort overa bånda thêra êwa, åfter håv ik
Frya often tanked vr hjra tex, ånd vsa êthla vr tha êwa thêr thêrnêi
tavlikt send.
Wr.alda jeftha Alfoder heth mi fêlo jêren jêven, invr fêlo landa ånd
sêa håv ik omme fâren ånd nêi al hwa ik sjan hå, bin ik vrtjûgad that
wi allêna trvch Alfoder utforkêren send, êwa to håvande. Lydas folk
ne mêi nên êwa to mâkjande ni to hâldande, hja send to dvm ånd wild
thêrto. Fêlo slachta Findas send snôd enoch, men hja send gyrich,
hâchfârande, falsk, vnkûs ånd mortsjochtich. Poga blêsath hjara selva
vppa, ånd hja ne mügath nawet than krupa. Forska hropath wårk, wårk,
ånd hja ne dvath nawet as hippa ånd kluchtmâkja. Tha roka hropath
spâr, spâr, men hja stêlon ånd vrslynath al wat vnder hjara snavela
kvmath. Lik al tham is thåt Findas folk, hja bogath immer ovir goda
êwa; ek wil setma mâkja vmb-et kwâd to wêrane, men selva nil nimman
theran bonden wêsa. Thêra hwam-his gâst that lestigoste sy ånd
thêrtrvch sterik, tham-his hône krêjath kêning ånd tha ôra moton
alwenna an sin weld vnderwurpen wêsa, til en ôther kvmth thêr-im
fon-a sêtel drywet. Thåt word êwa is to frân vmbe an mêna sêka to
nomande. Thervmbe heth mån vs êvin sega lêrth. Êwa thåt sêit setma
thêr bi aller månniska êlik an hjara mod prenth send, til thju hja
müge wêta hwat rjucht ånd vnrjucht sy ånd hwêrtrhvch hja weldich send
vmbe hjara åjne dêda ånd tham fon ôrum to birjuchtande, thåt wil sedsa
alsanâka hja god ånd navt misdêdich vpbrocht send. Ak is-er jet-en ôra
sin an fåst. Êwa seit ak, êlik wêter-lik; rjucht ånd sljucht as wêter
that thrvch nên stornewind jeftha awet owers vrstoren is. Warth wêter
vrstoren, sa warth-et vnêwa, vnrjucht, men et nygt êvg vmbe wither êwa
to werthande, that lêith an sin fonselvhêd, alsa tha nygung to rjucht
ånd frydom in Fryas bern leith. Thessa nygung håvath wi trvch Wr.aldas
gâst, vsa foders, thêr in Fryas bern bogth, thêrvm be skil hju vs âk
êvg biklywa. Êwa is âk thet ôra sinnebyld fon Wr.aldas gâst, thêr êvg
rjucht ånd vnforstoren bilywath, afskên-et an lichême årg to gêit. Êwa
ånd vnforstoren send tha mårka thêra wisdom ånd rjuchtfêrdichhêd thêr
fon alla frêmo månniska socht ånd trvch alla rjuchtera bisêten wrden
mot. Willath tha månniska thus setma ånd domar mâkja, thêr alan god
bilywa ånd allerwêikes, sa moton hja êlik wêsa to fara alle månniska;
nêi thisse êwa achath tha rjuchtera hjara ordêl ut to kêthande. Is
thêr eng kwâd dên, hwêrvr nên êwa tavlikt send, sa mot mån êne mêna
acht bilidsa; thêr ordêlth mån nêi tha sin thêr Wr.aldas gâst an vs
kêth vmbe over ella rjuchtfêrdich to birjuchtande, althus to dvande
ne skil vs ordêl nåmmer fâlikant ut ne kvma. Ne dvath mån nên rjucht
men vnrjucht, alsa rist thêr twist ånd twispalt emong tha månniska
ånd stâta, thêrut sprût inlandiska orloch, hwêrthrvch ella homljath
ånd vrdåren wårth. Men, o dvmhêd. Dâhwila wi to dvande send ekkorum
to skâdane, kvmth-et nidige folk Findas mith hjara falska presterum
jvw hâva to râwande, jvwa toghatera to skåndane, jvwa sêda to vrdva
ånd to tha lesta klåppath hja slâvona banda om jahwelikes frya hals.
UT-A SKRIFTA MINNOS.
Tha Nyhellênia [17] tham fon hira åjn nôme Min-erva hête, god sêten
was ånd tha Krêkalander [18] hja to met even hårde minade as vs
åjn folk, thâ kêmon thêr svme forsta ånd prestera vppe-ra burch
ånd frêjon Min-erva hwêr of hjra erva lêjon. Nyhellênia andere,
mina erva drêg ik om in mina bosm, hwåt ik urven håv is ljafde vr
wisdom, rjucht ånd frydom, håv ik tham vrlêren, alsa ben ik êlik
an tha minniste jvvar slâvonena. Nw jêv ik rêd vm nawet, men than
skold ik vrkâpja tham. Tha hêra gvngon wêi, ånd hripon al lakande,
jvwer hêroga thjanra, wisa Hellênia. Thach thêrmitha miston hja
hjara dol, hwand thåt folk thåt hja minnade ånd hja folgade, nam
this nôme to-n êre nôme an. Tha hja sâgon thåt hjara skot mist hêde,
thâ gvngon hja hja bihlvda ånd sêidon that hju-t folk hexnad hêde,
men vs folk ånd tha goda Krêkalandar wêrde aller wêikes that-et laster
wêre. Enis kêmon hja ånd frêgon, as thv thån nên thjonster ne biste,
hwat dêist thân mitha åjar tham thv altid bi thi heste. Min-erva
andere, thisse åjar send that sinebyld fon Fryas rêdjêvinga, wêrin
vsa tokvmste forholen hlêit ånd fon êl thåt månneskalik slachte; tid
mot hja utbroda ånd wi moton wâka thåt-er nên lêth an ne kvmth. Tha
prestera, god sêid; men hwêrto thjanath thene hund an thina fêra
hand. Hellênia andere, heth thene hårder nên skêper vmbe sin kidde at
sêmene to haldande? hwat thene hvnd is inna thjanest thes skêphårder,
bin ik in Fryas tjanest, ik mot ovir Fryas kidde wâka. That likath vs
god to, sêdon tha prestera; men seg vs, hwat is thju bitjvtenise fon
thi nachtule, ther immer boppa thin hole sit, is that ljuchtskvwande
djar altomet thet têken thinra klârsjanhêd. Nêan andere Hellênia,
hi helpt my hügja that er en slach fon månniska ovir hirtha omme
dwâlth, thêr evin lik hi in kårka ånd hola hêma; thêr an tjuster
frota, tach navt as hi, vmb vs fon mûsa ånd ôra plåga to helpane,
men renka to forsinna, tha ôra månniska hjara witskip to râwane, til
thju hja tham to bêtre müge fâta vmber slavona fon to mâkjande ånd
hjara blod ut to sûgane, even as vampyra dva. Enis kêmon hja mith en
benda folk. Pest was over-et land kvmen, hja sêidon, wi alle send to
dvande, tha Goda to offerja, til thju hja pest wêra müge. Nilst thv
then navt ne helpa hjara grimskip to stilane, jeftha hethste pest
selva ovir-et lând brocht mith thinra kunsta. Nêan sêide Min-erva,
men ik ne kån nêne goda, thêr årg dvande send; thêrvmbe ne kan ik navt
frêja jef hja beter wrda willa. Ik kån ên gode, thåt is Wr.aldas gâst;
men thrvch tham er god is, dvath-er âk nen kwâd. Hwanath kvmth-et kwâd
thån wêi, frêjath tha prestera. Allet kwâd kvmth fon jow ånd fon thêre
dvmhêd thêra månniska, tham hjara selva fon jow fensa lêta. Jef thin
drochten thån sâ bjustre god is, wêrvmb wêrther-et kwâd thån navt,
frêjath tha prestera. Hellenia andere, Frya het vs vppe wêi brocht
ånd thene kroder thåt is tid, tham mot thåt ovrige dva. With alle
rampum is rêd ånd help to findande, tha Wr.alda wil thåt wi hja
selva soka skilon, til thju wi sterik skile wertha ånd wis. Nillath
wi navt, thån lêt-er vsa trul ut trulla, til thju wi skilon erfâra,
hwat nêi wisa dêdum ånd hwat nêi dvma dêdum folgath. Tha sêide-ne
forst, ik skolde wâna, that wêre betre, that to wêrande. Hwel müglik,
andere Hellênia, hwand than skolde tha månniska bilywa lik tåmade
skêpa; thv ånd tha prestera skolde-r than hoda willa, men âk skêra
ånd nêi thêre slacht benke fora. Tach alsa nil-t vs drochten navt,
hi wil that wi ekkorum helpa, men hi wil âk thåt jahweder fry sy ånd
wis wrde. Thåt is âk vsa wille, thêrvmbe kjasth vs folk sin forsta,
grêva, rêdjêvar ånd alle bâsa ånd mâstera ut-a wisesta thêra goda
månniska, til thju allemånnalik sin best skil dva vmbe wis ånd god to
werthande. Althus to dvande skilun wi ênis wêta ånd anda folka lêra,
that wis wêsa ånd wis dva allêna lêith to salichhêd. That likt en
ordêl, sêidon tha prestera, men aste nv mênste, that pest thrvch
vsa dvmhêd kvmth, skolde Nyhellênia thån wel sa god wêsa wille,
vmbe vs ewat fon thåt nya ljucht to lênande, hwêr vppa hju sa stolte
is. Jes sêide Hellênia; tha rokka ånd ôra füglon kvmath allêna falla
vp vûl âs, men pest minth navt allêna vûl âs, men vûla sêd-plegum ånd
fangnisa. Wilstv nv that pest fon-i wika ånd na wither ne kvma, thån
mostv tha fangnisa wêi dva, ånd that i alla rên wrde fon binna ånd fon
bûta. Wi willath bilâwa thåt thin rêd god sy, sêidon tha prestera,
men seg vs, ho skilum wi thêr alla månniska to krêja, thêr vnder vs
weld send. Tha stand Hellênia vp fon hira sêtel ånd kêth: Tha muska
folgath thene sêjar, tha folka hjara goda forsta, thêrvmbe ach-stv
to bijinnande mith thin selva ålsa rên to mâkjande, that stv thinna
blikka in ånd utward mêi rjuchta svnder skâmrâd to werthande to fara
thin åjn mod. Men in stêde fon thåt folk rên to mâkjande heste vûla
fêrsta utfonden, hwêr vppa thåt folk al sa nâka sûpth, that hja to
lesta lik tha barga annath slip frota, vmbe that stv thin vûla lusta
bota mêi. Thåt folk bigost to jolande ånd to spotande. Thêr thrvch ne
thuradon hja nên strid wither an to spinnande. Nv skolde åjder wâna,
thåt hja vral-et folk to hâpe hropen hêde vmbe vs algadur to-t land ut
to driwande. Nêan an stêde fon hja to bihluda gvngon hja allerwêikes,
âk to tha hêinde Krêkalana til tha Alpa ut to kêthane, thåt et thene
allervrste drochten hâgth hêde sin wisa toghater Min-erva, to nômth
Nyhellênia êmong tha månniska to sendane in overa sê mith-en ulk,
vmbe tha manniska gode rêd to jêvane ånd that allermannalik, thêr
hja hêra wilde, rik ånd lukich skolde wertha, ånd ênis bâs skolde
wertha ovir alle kêningkrik irtha.s. Hira byldnese ståldon hja vppe
hjara åltårum, jeftha hja vrsellade-t anda dvma månniska. Hja kêthon
allerwêikes rêd-jêvinga, thêr hju nimmer jêven hêde, ånd tåladon
wondera, thêr hju nå dên hêde. Thrvch lesta wiston hja-ra selva master
to mâkjande fon vsa êwa ånd setma, ånd thrvch wankêthinga wiston hja
alles to wisa ånd to vrbruda. Hja ståldon âk fâmma vnder hjara hode,
tha skinber vndere hoda fon Fåsta [19] vsa forma êre moder, vmbe over
thåt frâna ljucht to wâkane. Men thåt ljucht hêde hja selva vpstoken,
ånd in stêde fon tha fâmkes wis to mâkjande, ånd afternêi êmong
thåt folk to senda, ta sjaka to lêvande ånd tha bårn to lêrande,
mâkadon hja-ra dvm ånd dimme bi-t ljucht ånd ne machten hja nâ buta
ne kvma. Ak wrdon hja to rêdjêvstare brukath, tach thi rêd was by
skin ut hjara mvlun; hwand hjara mvla wêron navt owers as tha hropar,
hwêr trvch tha prestera hjara gêrta utkêthon.
Tha Nyhellênia fallen was, wilden wi en ore moder kjasa, svme wildon
nêi Texlând vmbe thêr êne to frêjande, men tha prestera tham by hira
åjn folk thåt rik wither in hêde, nildon that ni hengja ånd kêthon
vs by-ra folk as vn-frâna ut.
III. UT-A SKRIFTA MINNOS.
Tha-k althus wêi faren was mith mina ljvd fon Athenia, kêmon wi to tha
lesta an en êland thrvch min ljvd Krêta hêten vm-a wilda krêta tham
et folk anhyv by vsa kvmste. Tha as hja sagon thåt wi nên orloch an-t
skêld foron, wrdon hja mak, alsa-k et lest far en bota mit yserark en
havesmode ånd en stada land wandelde. Thach tha wi en stut sêten hêde
ånd hja spêradon that wi nên slavona nêde, tha wêron hja vrstålath,
men tha-k-ra nw talt hêde that wi êwa hêdon êlik to birjuchtande vr
alla, tha wilde-t folk âk fon sokka hâ. Tach skêrs hêdon hja tham,
jefta thåt êlle land kêm anda tys. Tha forsta ånd prestera kêmon
bârja, that wi hjara tjvth over hêrich mâkad hêde ånd thåt folk kêm
to vs vmbe hul ånd skul. Tach thâ tha forsta sagon thåt hja hjara
rik vrljasa skolda, thâ jêvon hja thåt folk frydom ånd kêmon to my
vmb-en êsega bok. Thach thåt folk was nên frydom wenth ånd tha hêra
bilêvon welda nêi that ir god thochte. Thâ thi storn wr wêr, bigoston
hja twispalt among vs to sêja. Hja sêidon to min folk that ik hjara
help anhropen hêde vmbe standfåst kêning to werthande. Enis fand ik
gif in min met, thâ as er ênis en skip fon-t Fly by vs vrsêilde, ben
ik thêrmith stolkens hinne brith.--Tach min witherfara to lêtande,
sa wil-k mith thesa skêdnesa allêna sêga, that wi navt müge hêma mith
et Findas folk fon wêr thåt et sy, hwand thåt hja fvl send mith falska
renka, êwa to frêsane as hjara swête wina mith dêjande fenin.
Ende wra skrifta Minnos.
HIR VNDER SEND THRÊ WÊTA, THÊR AFTER SEND THISSA SETMA MAKAD.
1. Allera mannalik wêt, thåt i sin bihof mot, men wårth åmmon sin bihof
vnthalden, sa nêt nên man hwat er skil dva vmbe sin lif to bihaldande.
2. Alle elte minniska werthat drongen a bårn to têlande, wårth that
wêrth, sa nêt nim man wath årges thêrof kvme mei.
3. Alrek wêt thåt-i fry ånd vnforlêth wil lêva, ånd that ôre that âk
wille. Umbe sekur to wêsande send thesa setma ånd domar makad.
Thåt folk Findas heth âk setma ånd domar: men thissa ne send navt nêi
tha rjucht, men allêna to bâta thêra prestera ånd forsta, thana send
hjara stâta immerthe fvl twispalt ånd mord.
1. Sahwersa imman nâd heth ånd hi ne kan him selva navt ne helpe,
sa moton tha fâmna thåt kvndich dva an tha grêva. Thêrfar thåt et en
stolte Fryas navt ne focht thåt selva to dva.
2. Sa hwa årm wårth thrvch tham hi navt wårka nil, thêr mot to thåt
lând ut drêven wertha, hwand tha låfa ånd loma send lestich ånd årg
tånkande: thêrvmbe âch mån to wêrane tham.
3. Jahwêder jong kerdel âch en brud to sêka ånd is er fif ånd twintich
sa âcht-er en wif to håva.
4. Is hwa fif ånd twintich, ånd heth er nên êngâ, sa âch ek man him
ut sin hus to wêrane. Ta knâpa âchon him te formyda. Nimth er thån
nach nên êngâ, sâ mot mån hin dâd sêga, til thju hi ut of lande brude
ånd hir nên årgenese nêva ne mêi.
5. Is hwa wrak, thån mot-er avbêr sêga, that nimman fon him to frêsane
nach to duchtane heth. Sâ mêi er kvma hwêr er wil.
6. Plêcht er åfternêi hordom, sâ mêi-r fluchta, ne fluchter navt, sâ
is er an tha wrêke thêr bitrogna vrlêten, ånd nimman ne mêi helpa him.
7. Sahwersa åmmon eng god heth, ånd en ôther likt that thermête that
i him thêran vrfate, sa mot-i thåt thrja vrjelda. Stêlth-i jeta rêis,
thån mot hi nêi tha tinlânum. Wil thene bistêlne him fry jêva, sâ
mêi-r thåt dva. Tha bêrth et wither sa ne mêi nimman him frydom jêva.
THISSA DOMAR SEND MAKAD FARA NYDIGA MANNISKA.
1. Sa hwa in hâste mode tha ut nid an nen otheris lêja brekth, âgna
ut stât, jeftha thoth, hok thåt et sy, sa mot thi lêtha bitallja
hwat thene lêdar askth. Ne kan hi håt ni dva, sâ mot-er avbêr an im
dên wertha, sa hi an thene ôre dêth. Nil hi thåt navt ut ne stonda,
sa mot-i him to sina burch-fâm wenda, jef-i inna yser jeftha tin lâna
mêi werka til sin skeld an sy, nêi thêr mêne dom.
2. Jef ther imman fvnden wårth alsa årg that-i en Fryas felth, hi
mot et mit sina lif bitallja. Kan sina burch-fâm hin far altid nei
tha tinlâna helpa êr er fat wrde, sy mêi thåt dva.
3. Sahwersa thi bona mêi biwisa mith vrkånda tju-gum that et by vnluk
skên is, sa skil hi fry wêsa, men bêrth et jetta rêis, sa mot i tach
nêi tha tinlânum, til thju mân thêr thrvch formitha all vnerimde
wrêka ånd fêitha.
THIS SEND DOMAR FARA HORNINGA.
1. Hwa en ôtheris hvs ut nid thene râde hôn anstekt nis nên Fryas,
hi is en horning mith basterde blod. Mêi mån hin bi thêr dêd bifâra,
sa mot mån hin vppet fjvr werpa. Hy mêi flya sa-r kån tach nårne
skil-i sêkur wêsa fara wrêkande hand.
2. Nên åfta Fryas skil ovira misslêga sinra nêste malja nach kalta. Is
hwa misdêdoch far-im selva, tha navt frêselik far en ôra, sâ mêi hi
him selva riuchta. Wårth-i alsa årg that er frêslik wårth, sa mot mån-t
anda grêva bara; men is thêr hwa thêr en ôther åfterbåkis bitighat in
stêde fon-t to dvande by tha grêva, tham is en horning. Vpper mårk
mot-i anda pêle bvnden wrde, sa that et jong folk im anspêja mêi;
åfter lâdath mån him overa mårka, men navt nêi tha tinlâna, thrvch
that en êrerâwer âk is to frêsane.
3. Sahwersa thêr ênis imman wêre sa årg that i vs gvng vrrêde by tha
fyand, pâda ånd to pâda wes, vmbe vsa flyburga to nâka, jeftha thes
nachtis thêrin to glupa, tham wêre allêna wrocht ut Findas blod. Him
skolde mån mota barna. Tha stjurar skoldon sin måm ånd al sina sibba
nêi en fêr êland mota brånga ånd thêr sin ask forstuva, til thju-r
hyr nên feninige krûdon fon waxa ne müge. Tha fâmna moton thån sin
nâm utspêja in vr al vsa stâta, til thju nên bårn sin nâm ne krêje
ånd tha alda him müge vrwerpa.
Orloch was vrtigen, men nêd was kvmen an sin stêd. Nw wêron hyr thrê
månniska thêr-ek en buda kêren stêlon fon asvndergane êjnhêra. Tha
hja wrdon alle fat. Nw gong thene êrosta to ånd brocht thene thjaf by
tha skelte. Tha fâmna thêr-vr kêthande sêidon allerwêis, that i dên
hêde nêi rjucht. Thi ôra nom thene thjaf thåt kêren of ånd lêth im
forth mith frêto. Tha fåmna sêidon, hi heth wel dên. Men thi thredde
êjnhêr gvng nêi tha thjaf sin hus thâ. Asser nw sach ho nêd thêr
sin sêtel vpstålth hêde, thâ gvng hi to båk ånd kêrde wither mith en
wêin fol nêdthreftum, thêr hi nêd mith fon thêre hêrd of driwe. Fryas
fâmna hêdon by him omme wârath ånd sin dêd an dat êvge bok skrêven,
dahwile hja al sina lêka ut fâchth hêde. Thju êremoder was et sêid
ånd hju lêt het kvndich dva thrvch thåt êle lând.
THAT HYR VNDER STAT IS IN UT THA WAGAR THÊRE WARABURGH WRITEN.
(See plate I.)
Hwat hyr boppa ståt send thi têkna fon thåt jol. Thåt is thåt forma
sinnebild Wr.aldas, âk fon t-anfang jeftha-t bijin, wêrut tid kêm,
thåt is thene Kroder thêr êvg mith thåt jol mot ommehlâpa. Thana
heth Frya thåt standskrift mâkad, thåt hja brukte to hira tex. Thâ
Fåsta êremoder wêre, heth hju-r thåt run ieftha hlâpande skrift fon
mâkad. Ther Witkêning thåt is Sêkêning, Godfrêiath thene alda heth
thêr asvndergana telnomar fon mâkad fâr stand ånd rvnskrift bêde. T is
thêrvmbe navt to drok that wi-r jêrliks ênis fêst vr fyrja. Wy mügon
Wr.alda êvg thank to wya thåt hi sin gâst sa herde in vr vsa êthla
heth fâra lêtn. Vnder hira tid heth Finda âk en skrift utfvnden,
men thåt wêre sa hâgfârende ånd fvl mith frisla ånd krolum, thåt
tha afterkvmanda thêrof thju bitjudnese ring vrlêren hâve. Afternêi
håvon hja vs skrift lêred binoma tha Finna, tha Thyrjar ånd tha
Krekalander. Men hja niston navt god, thåt-et fon et jol mâkad was ånd
that-et thêrumbe altid skrêven wrde moste mith son om. Thêrby wildon
hja thåt hjara skrift vnlêsbêr skolde wêsa far ora folkum, hwand hja
håvath altid hêmnesa. Thus to dvanda send hja herde fon-a wis râkath,
thêrmêtha, that ta bårn tha skriftun hjarar aldrum amper lêsa en mûga;
dahwile wy vsa alderaldesta skriftun êvin rêd lêsa mûga as thêra thêr
jester skrêven send.
Hir is thåt stand skrift, thêrvnder thåt run skrift, forth tha tålnomar
a byder wisa.
(See plate II.)
THAT STÊT VP ALLE BURGUM ESKRÊVEN.
Êr thêre årge tid kêm was vs lånd thåt skênneste in wr.alda. Svnne
rês hager ånd thêr was sjelden frost. Anda bâma ånd trêjon waxton
frügda ând nochta, thêr nw vrlêren send. Among tha gårs-sêdum hedon
wi navt alena kêren, ljaver ånd blyde, men âk swete thêr lik gold
blikte ånd thåt mån vndera svnnastrêla bakja kvste. Jêron ne wrde
navt ne telath, hwand thåt êne jêr was alsa blyd as et ôthera. An
tha êne side wrdon wi thrvch Wr.aldas sê bisloten, hwêrvp nên folk
buta vs navt fara ne mochte nach kvnde. Anda ôre side wrden wi thrvch
thåt brêde Twisklând vmtunad, hwêr thrvch thåt Findas folk navt kvma
ne thvradon, fon ovira tichta walda ånd ovir it wilde kwik. By morne
paldon wi ovir it uter ende thes aster-sê, by êvind an thene middelsê,
alsa wi buta tha littiga wel twelif grâta swete rinstrama hêdon, vs
thrvch Wr.alda jêven vmb vs lând elte to haldane ånd vmb us wigandlik
folk tha wêi to wisana nêi sina sê.
Tha owira thissar rin strama wrdon tomet algadur thrvch vs folk
bisêton, âk tha fjelda an thju Rêne fon-t êna enda alon et ôre
ende thâ.
To jenst-vr tha Dênamarka ånd that Juttarlând hêdon wi folkplantinga
mith en burchfâm, dâna wonon wi kâper ånd yser, bijvnka târ, påk
ånd svma ôr bihof. To jenst vr vs formêlich Westland thêr hêdon wi
Brittanja mith sina tinlâna. Brittanja thåt was thåt lând thêra
bannalinga, thêr mith hulpe hjarar burchfâm wêi brith wêron vmbe
hira lif to bihâldana. Thach for that hja navt to båk kvma ne skolde,
warth er êrost en B to fâra hjara står priked, tha bana mith râde blod
farve ånd tha ôra misdêdar mith blâwe farve. Buta ånd bihalva hêdon vsa
stjurar ånd kâpljvd mêni loge anda hêinde Krêkalanda ånd to Lydia. In
vr Lydia thêr send tha swarta minniska. Thâ vs lând sâ rum ånd grât
wêre, hêdon wi fêlo asondergana nâmon. Thêra tham saton biâsten tha
Dênemarka wrdon Juttar hêton, uthâvede hja tomet navt owers ne dêdon
as barn-stên juta. Hja tham thêr saton vppa êlanda wrdon Lêtne hêten,
thrvchdam hja mêst al vrlêten lêvadon. Alle strând ånd skor hêmar
fon-a Dênemarka alont thêre Såndfal nw Skelda wrdon Stjurar [20],
Sêkåmpar [21] ånd Angelara [22] hêton. Angelara sâ hêton mân to
fora tha butafiskar vmbe that hja alan mith angel jefta kol fiskton
ånd nimmer nên netum. Thêra thêr thâna til tha hêinde Krêkalânda
sâton, wrdon blât Kâd-hêmar hêten, thrvch tham hja ninmerthe buta
foron. Thêra thêr in da hâge marka sâton, thêr anna Twisklanda pâlon,
wrdon Saxmanna hêton, uthâwede hja immer wêpned wêron vr thåt wilde
kwik ånd vrwildarda Britne. Thêr to boppa hêdon wi tha nôma Landsâton,
Mârsata [23] ånd Holtjefta Wodsâta.
HO ARGE TID KÊM.
Hêl thene sümer was svnne åftere wolkum skolen, as wilde hja irtha
navt ne sja. Wind reston in sina bûdar, werthrvch rêk ånd stom lik sêla
boppa hus ånd polon stand. Loft wårth althus drov ånd dimme, ånd inna
tha hirta thêra månniska was blydskip nach früchda. To midden thisre
stilnise fång irtha an to bêvande lik as hju stårvande wêre. Berga
splyton fon ekkorum to spêjande fjvr ånd logha, ôra svnkon in hira skât
del, ånd thêr hju êrost fjelda hêde; hêjade hju berga vppa. Aldland
[24] trvch tha stjurar Atland hêten svnk nyther ånd thåt wilde hef
stâpton alsa nâka wr berg ånd dêlon, that ella vndere sê bidvlwen
wêre. Fêlo månniska wrdon in irtha bidobben, ånd fêlo thêr et fjvr
vnkêmen wêron, kêmon thêrnêi innet wêter vm. Navt allêna inda landa
Findas spêidon berga fjvr, men âk in-t Twisk-land. Walda bårnadon
thêrthrvch åfter ekkorum ånd thâ wind dâna wêi kêm, thâ wâjadon vsa
landa fvl ask. Rinstrâma wrdon vrlêid ånd by hjara mvda kêmon nêja
êlanda fon sand ånd drivande kwik. Thrju jêr was irtha alsa to lydande;
men tha hju bêter wêre macht mån hira vvnda sja. Fêlo landa wêron
vrsvnken, ôra uta sê rêsen ånd thåt Twisk-land to fâra-n halfdêl
vntwalt. Bånda Findas folk kêmon tha lêtogha rumtne bifâra. Vsa
wêibritne vrdon vrdelgen jefta hja wrdon hjara harlinga. Thâ warth
wâkandom vs dvbbeld boden ånd tid lêrd vs that êndracht vsa stårikste
burch is.
THIT STÊT INNA WARABURCH BY THÊRE ALDEGA MVDA WRYT.
Thju wâraburch nis nên fâmnaburch, men thêr in wrdon alla uthêmeda
ånd vrlandeska thinga wârath, thêr mitbrocht binne thrvch tha
stjurar. Hju is thri pêla, thåt is en half ty sûdwarth fon Mêdêa-sblik
lêgen. Alsa is thåt fôrword: berga nygath thinna krunna, wolka ånd
strâma wên. Jes. Skênland [25] blôst, slâvona folka stôppath vppat
thin klât, o Frya.
Alsa is thju skêdnesse.
100 ånd 1 jêr [26] nêi that âldland svnken is, kêm thêr ut-et âsta en
folk wêi. Thåt folk was vrdrêven thrvch en ôther folk, åfter vs twisk
land krêjon hja twispalt, hja skifton hjara selva an twam hâpa, ek hêr
gvng sines wêiges. Fon-t êne dêl nis nên tâl to vs ne kêmen, men thåt
ôre dêl fyl åfter to vs Skênland. Skênland was sunnich bifolkath,
ånd anda åfter-kâd thåt sunnichste fon al. Thêrvmbe machton hja-t
svnder strid wrwinna, ånd uthâwede hja ôwers nên lêth ne dêdon,
nildon wi thêrvr nên orloch hâ. Nw wi hjam håvon kånna lêred,
sâ willath wi ovir hjara sêda skriwa, åfternêi ho-t vs mith hjam
forgungen is. Thåt folk was navt ne wild lik fêlo slachta Findas,
men êlik anda Égipta-landar, hja håvath prestera lik tham ånd nw hja
kårka håve âk byldon. Tha prestera send tha engosta hêra, hja hêton
hjara selva Mâgjara, hjara aller ovirste hêt Magy, hi is hâvedprester
ånd kêning mith ên, allet ôre folk is nul in-t siffer ånd êllik ånd
al vnder hjara weld. Thåt folk nêth navt ênis en nôme, thrvch vs send
hja Finna hêten, hwand afskên hjara fêrsta algadur drov ånd blodich
send, thach send hja thêr alsa fin vp, that wi thêr bi åfter stâne,
forth ne send hja navt to binydane, hwand hja send slâvona fon tha
presterum ånd jeta fül årger fon hjara mêninga. Hja mênath that ella
fvl kvada gâston is, thêr inda månniska ånd djara gluppe, men fon
Wr.aldas gâst nêton hja nawet. Hja håvath stêne wêpne, tha Magjara
kâpra. Tha Magjara tellath that hja tha årge gâston banna ånd vrbanna
mügon, thêr vr is-t folk ôlan in ange frêse ånd vppira wêsa nis nimmer
nên blydskip to bisjan. Thâ hja god sêten wêron, sochton tha Magjara
athskip bi vs, hja bogadon vp vsa tâl ånd sêdum, vp vs fja ånd vppa vs
ysere wêpne, thêr hja gêrn to fori hjara goldun ånd sulvere syrhedum
wandela wilde, ånd hjara tjoth hildon hja immerthe binna tha pêlon,
men thåt vrskalkton vsa wâkendom. Achtantich jêr forther, just wêr-et
jol-fêrste, thêr kêmon hja vnwarlinge lik snêi thrvch stornewind drêwen
ovir vsa landa to runnande. Thêr navt flya machton wrdon vrdên, Frya
wårth anhropen, men tha Skênlandar hêdon hira rêd warlâsed. Thâ wrdon
kråfta sâmlath, thri pêlun fon Goda-his burch [27] wrdon hja wither
stonden, tha orloch bilêv. Kât jefta Kâter-inne, alsa hête thju fâm,
thêr burchfâm to Goda burch was. Kât was stolte ånd hâchfâranda,
thêrvmbe ne lêt hju nên rêd ni follistar anda Moder ne frêja. Men
thâ tha burchhêra thåt fâta, thâ svndon hja selva bodon nêi Texlând
nêi thêre Moder thâ. Minna alsa was thêre Moder-is nôme, lêt âla tha
stjurar mânja ånd âl-et othera jongk folk fon Ast-flyland ånd fon
tha Dênnemarkum. Ut thesse tocht is thju skydnese fon Wodin bern,
sa-r vppa burgum wryten is ånd hir êskrêven. Anda Alder-gâmude [28]
thêr reste en alde sêkåning. Sterik was sin nôme ånd tha hrop vr sina
dêda was grât. Thisse alde rob hêde thrê nêva; Wodin thene aldeste
hêmde to Lumka-mâkja [29] bi thêre Ê-mude to Ast-flyland by sin eldrum
t-us. Ênes was er hêrman wêst. Tünis ånd Inka wêron sêkåmper ånd just
nw bi hjara fåderja anda Aldergâ-mude t-vs. As tha jonga kåmpar nw
bi ekkôrum kêmon, kêron hja Wodin to hjara hêrman jefta kåning ut,
ånd tha sêkåmpar kêron Tünis to-ra sêkåning ånd Inka to hjara skelte
bî thêr nacht. Tha stjurar gvngon thâ nêi tha Dênnemarka fâra, thêr
nâmon hja Wodin mith sin wigandlika landwêr in. Wînd was rum ånd alsa
wêron hja an en âmerîng [30] to Skên land. Thâ tha northeska brothar ra
selva by-m fogath hêde, dêlde Wodîn sin weldich hêr an thri wiga. Frya
was hjara wêpenhrop ånd sâ hi båkward sloch tha Finnen ånd Mâgjara
as of et bårn wêron. Thâ thene Mâgy fornôm ho sin ljvd al ombrocht
wrdon, thâ sand hi bodon mith ståf ånd krone. Hja sêidon to Wodin,
o thv alra grâteste thêra kåningar, wi send skeldich, thach al hwat
wi dên håve is ut nêd dên. Je mêne that wi jvw brothar willengklik
anfat håve, men wi send thrvch vsa fyanda forth-fêtereth ånd thi alle
send vs jeta vppa hakka. Wi håvath often helpe an thinre burchfâm
frêjath, men hja neth vs navt ne meld. Thene Mâgy sêith, sâ hwersa
wi ekkôrum to tha hålte vrdva, sâ skilun tha wilda skephårdar kêmon
ånd vs algâdur vrdva. Thene Mâgy heth fül rikdom, men hi heth sjan
that Frya weldiger is as al vsa gâston et sêmine. Hi wil sin hâved in
hira skât del ledsa. Thv bist thene wigandlikste kåning irthas, thin
folk is fon yser. Warth vsa kåning ånd wi alle willath thin slâvona
wêsa. Hwat skolde that êr-rik fâr-i wêsa, aste tha wilda wither to
låk driwa koste, vsa sêfyra skolde-t rondblêsa ånd vsa mâra skoldon
jv vral fârut gâ.
Wodin was sterik, wost ånd wigandlîk, men hi nas navt klâr sjande,
thêrthrvch wårth i in hjar mêra fvngen ånd thrvch thene Mâgy
kroneth. Rju fêlo stjurar ånd land-wêrar, tham thisse kêr navt ne
sinde, brûdon stolkes hinne, Kât mith nêmande, men Kât thêr navt to
fâra thêre Moder ner to fâra thêre mêna acht forskine nilde, jompade
wr bord. Thâ kêm stornewind ånd fêtere tha skêpa vppa skorra fonna
Dennemarkum del svnder enkel man to mistane. Afternêi håvon hja tha
strêt Kâtsgat [31] hêten. Thâ Wodin kroned was, gvng-er vppa wilda
lôs; thi wêron al rutar, lik een hêjel buje kêmon hja ajn Wodin-is
hêr, men lik en twyrne wind wendon hja omme ånd ne thvradon nâ wither
forskina. As Wodin nw to båk kêm, jav thene Mâgy him sin toghater to-n
wîf. Afternei wårth-i mith krûdon birêkad, men thêr wêron tawerkrûdon
mong, hwand Wodin warth bi grâdum alsa sêr vrmêten, that-i Frya ånd
Wraldas gâst miskåna ând spota thvrade, thawyla hi sin frya hals bog
to fâra falska drochten-likande byldum. Sin rik hilde sjvgun jêr, thâ
vrdwind-ir. Thene Mâgy sêide that-er mong hjara godon [32] vpnimeth
wêre, ånd that hi fon thêr over hjam welda, men vs folk lakton vmbe
tin tâl. Thâ Wodin en stût wêi wêst hêde, kêm thêr twispalt, wi wildon
en ôra kåning kjasa, men thåt nilde thene Mâgy navt me hengja. Hi
wêrde that et en rjucht wêre, him thrvch sina drochtne jêven. Buta ånd
bihalva thissa twist, sa was thêr jet-ên emong sin Mâgjara ånd Finna,
thêr Frya ner Wodin êra navt nilde, men thi Mâgy dêde as-t im sinde,
hwand sin toghater hêde en svn bi Wodin wvnen, ând nw wilde thene
Mâgy that thisse fon en hâge kom-of wêsa skolde. Thawyla alle sanade
ånd twista, krônade hi thene knâp to kåning ånd stålade hin sels as
foged ånd foramond jefta rêdjêvar an. Thêra thêr mâr hildon fon hjara
balg as fon thåt rjucht, tham lêton him bidobba, men tha goda brûdon
wêi. Fêlo Mâgjara flodon mith hjara ljvda båk ward, ånd tha stjurar
gvngon to skip ånd en hêr fon drista Finna gvngen as rojar mitha.
Nw kvmath tha skêdnese fon nêf Tünis ånd sin nêf Inka êrost rjucht
vppet pat.
THIT ELLA STET NAVT ALLÊNA VPPER WARABURGH MEN OK TO THÊRE BURCH
STAVIA, THÊR IS LIDSEN AFTERE HAVE FON STAVRE.
Tha Tünis mith sinum skêpum to honk kêra wilde, gvng-i thet forma vppa
Dânnemarka of, men hi ne macht thêr navt ne landa, thåt hêde thju Moder
bisjowath. Ak et Flyland ne macht-er navt ne landa ånd forth nårne. Hi
skold alsa mith sinum ljvdum fon lek ånd brek omkomth håve, thêr vmbe
gvngon hja thes nachtis tha landa birâwa ånd fâra bi dêi. Alsa alinga
thêre kâd forth farande kêmon hja to thêre folkplanting Kâdik [33],
althus hêten vmbe that hjara have thrvch êne stênene kâdik formath
was. Hir selladon hja allerhanne liftochta, men Tutja thju burchfâm
nilde navt dâja that hja-ra selva nither setta. Thâ hja rêd wêron
krêjon hja twist. Tünis wilde thrvch thju strête fon tha middelsê
vmbe to fârane fâr tha rika kåning fon Egiptalandum, lik hi wel
êr dên hêde, men Inka sêide, that-i sin nocht hêde fon al et Findas
folk. Inka mênde that er byskin wel en hach dêl fon Atland by wysa fon
êland vrbilêwen skolde wêsa, thêr hi mith tha ljvdum frêthoch lêva
machte. As tha bêda nêva-t-althus navt ênes wrde koste, gvng Tünis
to ånd stek en râde fône in-t strând, ånd Inka êne blâwe. Thêr åfter
macht jahwêder kjasa, hwam ek folgja wilde, ånd wonder, by Inka thêr
en gryns hêde vmbe tha kåningar fon Findas folk to thjanja, hlipon
tha mâsta Finna ånd Mâgjara ovir. As hja nw thåt folk tellath ånd
tha skêpa thêr nêi dêlath hêde, tha skêdon tha flâta fon ekkorum;
fon nêf Tünis is åfternêi tâl kêmen, fon nêf Inka ninmer.
Nêf Tünis for allinggen thêre kâd al thrvch thju porte thêre
middelsê. Tha Atland svnken is, was-t-inna middelsê ra owera âk årg
to gvngen. Thêrthrvch wêron thêr fêlo månniska fon-t Findas land
nêi vsa hêinde ånd fêre Krêkalanda kvmen ånd âk fêlo fon Lyda-his
land. Thêr åjn wêron âk fêlo fon vs folk nêi Lydas land gvngon. Thåt
ella hêde wrocht, that tha hêinde ånd fêre Krêkalanda far thåt weld
hêre Moder vrlêren was. Thêr hêde Tünis vp rêkned. Thêrvmbe wilde
hi thêr en gode hâve kjasa ånd fon thêr ut fara rikka forsta fâra,
men thrvchdam sine flâte ånd sin folk sa wanhâven utsagon, mêndon tha
Kâdhêmer that hja râwera wêron, ånd thêrvmbe wrdon hja vral wêrath. Tha
to tha lesta kêmon hja an to Phonisivs kâd, that wêre 100 ånd 93 jêr
[34] nêi Âtland svnken is. Nêi bi thêre kâd fvndon hja en êland mith
twam diapa slinka, alsa-t as thrju êlanda utsach. Vppet midloste thêra
staldon hja hjara skula vp, åfternêi bvwadon hja thêr en burchwal
om to. As hja thêran nw en nôme jêva wilde, wrdon hja vnênes, svme
wild-et Fryasburch hêta, ôra Nêf tünia, men tha Mâgjara ånd tha Finna
bâdon thåt skolde Thyrhisburch [35] hête. Thyr [36] alsa hêton hja
ên hjarar drochtena ånd vppe tham-is jêrdêi wêron hja thêr land,
to wither-jeld wildon hja Tünis êvg as hjara kåning bikånne. Tünis
lêt im bilêsa ånd tha ôra nildon thêrvr nên orloch ne hâ. Thâ hja nw
god sâton, thâ sandon hja svme alde stjvrar ånd mâgjara ana wâl ånd
forthnêi thêre burch Sydon, men that forma nildon tha Kâdhêmar nawet
fon-ra nêta. Thv bist fêrhêmanda swårvar sêidon hja, thêr wi navt
hachta ne müge. Tha thâ wi hjam fon vsa ysera wêpne vrsella wilde,
gvng to lersta ella god, âk wêron hja sêr ny nêi vsa bårnstênum ånd
thåt frêja thêr nêi nam nên ende. Men Tünis thêr fårsjande wêre,
bårde that er nên ysere wêpne ner bårnstêne mâr hêde. Thâ kêmon tha
kâpljvd ånd bâdon hi skolde twintich skêpa jêva, thêr hja alle mith-a
finneste wêrum tho hrêda wilde, ånd hja wildon him alsa fêlo ljvda
to rojar jêva as-er jêrde. Twê-lif skêpa lêt-i-to hrêda mith win
hvning ånd tomâkad lêther, thêr bi wêron tåmar ånd sitlun mith gold
wrtêin sa mån hja ninmer nêde sjan. Mith al thi skåt fyl Tünis thåt
Flymar binna. Thi grêvaman fon Westflyland wårth thrvch al thessa
thinga bigâstered, hi wrochte that Tünis bi thêre mvde fon-t Flymar
en loge bvwa mâchte, åfternêi is thju stêd Almanaland [37] heten
ånd tha mark thêr hja åfternêi to Wyringgâ [38] vp wandelja machton
tolêtmark. Thju Moder rêde that wi ra ella vrkâpja skolde buta ysere
wêpne, men mån ne melde hja navt. Thâ tha Tyrjar thus fry spel hêdon,
kêmon hja âlan wither to farand vsa wêron sâ hêinde as fêre vsa ajn
sêkåmpar to skâdne. Thêråfter is bisloten vpper mêna acht, jêrlikes
sjvgun Thyrjar skêpa to to lêtane ånd navt mar.
HWAT THÊR OF WRDEN IS.
Inner northlikste herne fon tha Middelsê, thêr lêid en êland
by thêre kâd. Nw kêmon hja thåt a kâp to frêjande. Thêrvr wårth
ene mêna acht bilêid. Moder-is rêd wårth wnnen, men Moder sach ra
lyast fêr of. Thêrvmbe mênde hju that er nên kwâ an stek, thach as
wi åfternêi sâgon ho wi misdên hêde håvon wi thåt êland Missellja
[39] hêten. Hiråfter skil blika ho wi thêr to rêde hêde. Tha Gola,
[40] alsa heton tha såndalinga prestera Sydon-is, tha Gola hêdon
wel sjan thet et land thêr skares bifolkad was ånd fêr fon thêre
Moder wêre. Vmb ira selva nw en gode skin to jêvane, lêton hja ra
selva in vsa tâl ana trowe wydena hêta, men that wêre bêtre wêst,
as hja ra selva fon thêre trowe wendena nômath hêde, jefta kirt wei
trjuwendne lik vsa stjurar lêter dên håve. Thâ hja wel sêton wêron,
tha wandeldon hjara kâpljuda skêne kâpre wêpne ånd allerlêja syrhêdon
to fara vsa ysere wêpne ånd wilde djara huda, wêrfon in vsa suder landa
fêlo to bikvma wêron. Men tha Gola fyradon allerhâna wla drochtenlika
fêrsta ând to tyadon tha kadhêmar thêra thrvch todvan hjarar horiga
manghêrtne ånd tha swêt hêd fon hjara fininnige win. Was thêr hwa
fon vs folk thêr-et alsa årg vrbrud hêde, that sin lif in frêse
kêm, than lênadon tha gola him hul ånd foradon him nêi Phonisia,
that is palmland. Was hi thêr sêten, thån most-i an sina sibba ånd
âtha skriwa, that-et land sâ god wêre ând tha månniska sâ luklik, as
ninmån hin selva mocht forbylde. A Brittannja wêron rju fêlo manna,
tha lith wiva, thâ tha Gola that wiston, lêton hja alwêis manghêrtne
skâka ånd thessa javon hja tha Britne vmb nawet. Thach al thissa
manghêrtne wêron hjara thjansterum, thêr tha bern fon Wrâlda stolon
vmb-ar an hjara falske drochtne to jêvane.
NW WILLATH WI SKRIWA VR THA ORLOCH THÊRA BURCHFAMNA KALTA AND MIN-ERVA
And ho wi thêr thrvch al vsa sûderlanda ånd Brittanja anda Gola
vrlêren håve.
Bi thêre Sûder-rên-mvda ånd thêre Skelda, thêr send sjvgun ålanda,
nômath nêi Fryas sjvgum wâkfâmkes there wêk. Middel vppet êne åland is
thju burch [41] Walhallagâra, inut tha wâgrum thêra is thju folgjande
skêdnesse wrîten. Thêr bvppa stêt: lês, lêr ånd wâk.
563 jêr [42] nêi âldland svnken is, sat hir en wise burch fâm,
Min-erva was hira nôma. Thrvch tha stjurar Nyhellênja tonômath. This
tonôma was god kêren, hwand tha rêd, thêr hju lênade, was ny ånd hel
bvppa alle ôtherum. Overa Skelda et thêre Flyburch sat Syrhêd. Thjus
fâm was fvl renka, skên was r-anhlith ånd kwik was hira tvnge,
men thi rêd thêr hju jef, was immer in thjustere worde. Thêr vmbe
warth hju thrvch tha stjurar Kålta hêten, tha landsâta mênadon that
et en êrnôma wêra. Inna ûtroste wille thêre vrsturvene Moder stand
Rôsa-mvda thet forma, Min-erva thet twêde ånd Syrhêd thet thredde as
folgstere biskreven. Min-erva nêde thêr nên wit fon, men Syrhêd was
er thrvch knaked. Lik en wrlandeske forstinne wilde hju êrath frêsath
ånd bêden wêsa, men Min-erva wilde enkel minth wêsa. To tha lesta
kêmon alle stjurar hiri hjara held bjada, selva fon tha Dena-marka
ånd fon-t Flymar. That vvnde Syrhêd, hwand hju wilde bvppa Min-erva
utminthja. Til thju mån en grôte thånk ovir hira wâkendum håva skolde,
myk [43] hju ennen hôna vpper fâne. Thâ gvng Min-erva to ånd myk en
hårder hvnd ånd en nachtul in vppira fâne. Thene hvnd sêide hju wâkt
ovir sin hêr ånd ovira kidda ånd thene nachtul wâkt ovira fjelda til
thju hja thrvch tha musa navt vrdên ne wrde. Men thene hôna neth
far nimman frjundskip, ånd thrvch sin vntocht ånd hâchfârenhêd is
er vaken thene bâna sinra nêista sibba wrden. As Kalta sach that er
wårk falikant ut kêm, to gvng hju fon kwad to årger. Stolkes lêt hju
Mâgjara to hiri kvma vmbe tâwery to lârane. As hju thêr hira nocht
fon hêde, werpte hju hira selva anda årma thêra Golum, thach fon
al thi misdêdon ne macht hju navt bêtre ne wrde. As hju sach that
tha stjurar mâr ånd mâr fon iri wêke, tha wilde hju ra thrvch frêse
winna. Was tha mône fvl ånd thene sê vnstumich, than hlip hju over
et wilde hef, tha stjurar to hropande that hja alle skolde vrgân,
sahwersa hja hiri navt anbidda nilde. Forth vrblinde hju hira âgun
hwêr thrvch hja wêter fori land ånd land fori wêter hildon, thêrthrvch
is mâni skip vrgvngen mith mån ånd mus. Vppet forma wêrfêrste tha al
hira landsâta wêpned wêron, lêt hju bårga bjar skånka, in thåt bjar
hêde hju tâverdrank dên. As et folk nv algâdur drunken wêre, gvng hju
bvppen vp hira stridhros standa, to lênande mith hira hole tojenst hira
spêri, môrnerâd ne kv navt skêner. Tha hja sach that alle ôgon vpper
fåstigath wêron êpende hju hira wêra ånd kêth, svnum ånd thogatrum
Fryas, i wêt wel that wi inna lerste tyd fûl lek ånd brek lêden håve,
thrvchdam tha stjurar navt lônger kvme vmb vs skriffilt to vrsella, men
i nête navt hwêrthrvch et kvmen is. Lông håv ik my thêr vr inhalden,
thach nv kån-k-e tnavt lônger ôn. Hark then frjunda til thju i wêta
müge hwêrnêi i bita mêi. Anda ôra syde thêre Skelda hwêr hja tomet
tha fêrt fon alle sêa håve, thêr mâkath hja hjvd dêgon skriffilt fon
pompa blêdar, thêr mith sparath hja linnent ut ånd kånnath hja vs wel
miste. Nêidam thåt skriffilt mâkja nv alti vs grâteste bydriv wêst is,
sâ heth thju Moder wilt that mån et vs lêra skolde. Men Minerva heth
al et folk bihexnath, jes bihexnath frjunda, ivin as al vs fja thåt
låsten sturven is. Er-ut mot-et, ik wil thi tella, nas-k nên burchfâm
ik skold et wel wêta, ik skolde thju hex in hjara nest vrbarne. Thâ
hju thi lerste worda ut hêde, spode hju hira selva nêi hira burch tha,
men thåt vrdrvnken folk was althus dênera bigâstered, that et vr sin
rêde navt mocht to wâkane. In dvl-dryste iver gvngon hja overa Sand
fal ånd nêidam nacht midlerwil del strêk gvngon hja evin drist vpper
burch lôs. Thach Kålta miste al hwither hira dol, hwand Minerva ånd
hira fâmna ånd tha foddik wrdon alle thrvch tha råppa stjurar hreth.
HIRBY KVMTH THA SKÊDNESSE FON JON.
Jon, Jôn, Jhon ånd Jân is al ên mith jêven, thach thet lêit anda
utsprêk thêra stjurar, thêr thrvch wenhêd ellas bikirta vmbit fâra ånd
hard hropa to mvgane. Jon thåt is jêva was sêkêning, bern to-t-Aldergâ,
to-t Flymar ut fâren mith 100 ånd 27 skêpum, tohrêth fâr en grôte
butarêis, rik to lêden mith bårnstên, tin, kâper, yser, lêken, linnent,
filt, fâmna filt fon otter, bêver ånd kanina hêr. Nw skold er fon
hir jeta skriffilt mith nimma; tha to Jon hir kêm ånd sach ho Kålta
vsa rom rika burch vrdên hêde, thâ wårther sâ uter mête heftich, that
er mith al sinum ljudum vpper Flyburch of gvng ånd thêr to witterjeld
thene râda hône an stek. Men thrvch sin skelta bi nacht ånd svme sinra
ljudum wårth thju foddik ånd tha fåmna hret. Tach Syrhêd jefta Kålta
ne mochton hja navt to fâtane, hju klvwde vppa utroste tinne, jahweder
tochte that hju inna logha omkvma moste, thâ hwat bêrde? Dahwile al
hira ljuda ståk ånd stif fon skrik standon, kêm hju skêner as â-to
fora vp hira klêppar to hropande nêi Kålta min-âis [44]. Thâ strâmada
thåt ora Skelde folk to hâpa. As tha stjurar that sâgon hripon hja fâr
Minerva wy. En orloch is thêrut kvmen, hwêrthrvch thvsande fallen send.
Under thesse tidon was Rôsamond thåt is Rôsa mvda Moder, hju hêde
fûl in thêre minne dên vmbe frêtho to wârja, tach nw-t alsa årg kêm,
myk hju kirte mête. Bistonda sand hju bodun thrvch tha land pâla
ånd lêt en mêna nêdban utkètha, thâ kêmon thâ landwêrar ut alle wrda
wêi. Thåt strydande land folk wårth al fat, men Jon burch hin selva
mith sin ljud vppa sina flâte, mith nimand bêda tha foddika, byonka
Minerva ånd tha fâmna fon bêdar burchum. Helprik thene hêrman lêt-im
in banna, men tha hwila alle wêrar jeta o-ra Skelda wêron for Jon
to bek nêi-t Flymar ånd forth wither nêi vsa ålandum. Sin ljud ånd
fêlo fon vs folk namon wif ånd bern skêp, ånd as Jon nw sach that
mån hin ånd sin ljud lik misdêdar strafja wilde, brudon hi stolkes
hinne. Hi dêde rjucht, hwand al vsa landar ånd allet ora Skelda folk
thêr fjuchten hêdon wrdon nêi Brittanja brocht. Thius stap was mis dên,
hwand nv kêm t-anfang fon thåt ende:
Kålta thêr nêi-t segse êven blyd vppet wêter as vppet land hlâpa
machte, gvng nêi tha fåsta wal, ånd forth vppa Missellja of. Thâ kêmon
tha Gola mith hjara skepum ut-a Middelsê Kâdik bifâra ånd êl vs uter
land, forth fylon hja vp ånd over Brittannja thach hja ne mochton thêr
nên fåsta fot ne krêja, vmbe thåt tha sjvrda weldich ånd tha bannalinga
jeta fryas wêron. Men nw kêm Kålta ånd kêth, thv bist fry bern ånd vmbe
litha lêka heth mån thi to vrwurpene mâkad, navt vmbe thi to bêterja,
men vmbe tin to winnande thrvch thina handa. Wilst wêr fry wêsa ånd
vnder mina rêd ånd hoda lêva, tjån ut then, wêpne skilun thi wrda,
ånd ik skil wâka o-er thi. Lik blixen fjur gvng et o-era ålanda, ånd
êr thes Kroders jol ênis omhlâpen hêde, was hju mâsterinne over al
gadur ånd tha Thyrjar fon al vsa suder stâta til thêre Sêjene. [45]
Vmbe that Kålta hira selva navt to fül bitrowada, lêt hju in-et
northlika berchland êne burch bvwa Kålta-s burch wårth hju hêten, hju
is jet anwêsa, men nv hêt hja Kêren-åk. Fon thjus burch welde hju lik
en efte moder, navt to wille fâr men over hira folgar ånd tham hjara
selva forth Kåltana [46] hêton. Men tha Gola weldon by grâdon over êl
Brittanja, thåt kêm ênis dêlis that hju nên mâr burga nêde, twyas that
hju thêr nên burchfâmna nêde ånd thryas thrvchdam hju nên efte foddik
navt nêde. Thrvch al thessa êrsêka kvn hira folk navt ni lêra, thåt
wrde dvm ånd dor ånd wrde endelik thrvch tha Gola fon al hira ysera
wêpne birâwath ånd to thåt lesta lik en buhl by thêre nôse omme lêid.
NV WILLATH WI SKRIVA HO-T JON VRGVNGEN IS, THIT STÊT TO TEXLAND
SKRÊVEN.
10 jêr åfter Jon wêi brit was, kêmon hyr thrju skêpa in-t Flymar falla,
thåt folk hrip ho-n-sêjen, fon hira tålinga heth thju Moder thit skrywa
lêten. Thâ Jon antha Middelsê kêm was then mâra thêra Gola hin vral
fâr ut gvngen, alsa hi an thêri kâd fon tha hêinda Krêkalanda nårne
fêlich nêre. Hi stêk thus mith sinum flâte nêi Lydia, thåt is Lyda his
lând, thêr wildon tha swarta månniska fâta hjam ånd êta. To tha lesta
kêmon hja et Thyrhis, men Minerva sêide hald of, hwand hir is thju loft
ôlangne vrpest thrvch tha prestera. Thi kåning was fon Tünis ofstamed,
sâ wi lêter hêrdon, men til thju tha prestera en kåning wilde håve thêr
alderlangne nêi hjara bigrip wêre, alsa hêde hja Tünis to en gode up
hêjad, to årgnisse sinra folgar. As hja nv Thyr åfter bek wêre, kêmon,
tha Thyriar en skip uta åfte hoda râwa, nêidam thåt skip to fêr was,
kvndon wi-t navt wither wina, men Jon swor wrêka thêrvr. Tha nacht
kêm kêrde Jon nêi tha fêre Krêkalandum, to lesten kêmon hja by en
land thåt bjustre skryl ut sa, men hja fondon thêr en havesmvda. Hir
sêide Minerva skil by skin nên frêse to fara forstum nach presterum
nêdich wêsa, nêidam hja algadur feta etta minna, thach thâ hja inner
have hlipon fonth mån hja navt rum noch vmbe alle skêpa to bislûta,
ånd thach wêron mêst alle to låf vmbe wider to gane. Alsa gvng Jon
thêr forth wilde mith sin spêr ånd fône thåt jongk folk to hropande,
hwa willinglik bi-m skâra wilde. Minerva thêr biliwa wilde dêde
alsa. Thåt grâteste dêl gvng nêi Minerva, men tha jonggoste stjurar
gvngon by Jon. Jon nam thêre foddik fon Kålta ånd hira fâmna mitha,
ånd Minerva hild hira ajn foddik ånd hira ajn fâmna.
Bitwiska tha fêrum ånd heinda Krêkalandum fand Jon svma êlanda thêr
im likte, vppet grâteste gvng-er inna tha walda twisk thåt berchta en
burch bvwa. Fon uta litha êlanda gvng-er ut wrêka tha Thyrjar skêpa
ånd landa birâwa, thêrvmbe send tha êlanda evin blyd Râwer êlanda,
as Jonhis êlanda [47] hêten.
Tha Minerva thåt land bisjan hêde, thåt thrvch tha inhêmar Attika is
hêten, sach hju that thåt folk al jêita hoder wêron, hja hildon hjara
lif mith flesk, krûdum, wilde wotelum ånd hvning. Hja wêron mith felum
tekad ånd hju hêdon hjara skula vppa hellinga thêra bergum. Thêrthrvch
send hja thrvch vs folk Hellinggar hêten.
Thåt forma gvngon hja vppa run, tha as hja sâgon that wi navt ne
tâldon nêi hjara skåt, thâ kêmon hja tobek ånd lêton grâte âtskip
blika. Minerva frêjde jef wi vs in thêre minna machte nither
setta. That wrde to staden vnder biding that wi skolde helpa hjam
with hjara swetsar to stridande, thêr alan kêmon hjara bern to
skâkana ånd hjara skât to râwana. Thâ bvwadon wi êne burch arhalf
pâl fon thêr have. Vppa rêd Minervas wårth hju Athenia [48] heten:
hwand sêide hju, tha åfter kvmand agon to wêtane, that wi hir navt
thrvch lest ner weld kvmen send, men lik âtha vntfongen. Dahwile wi
an thêre burch wrochton kêmon tha forsta, as hja hja nv sagon that
wi nên slavona hêde, sind er sok navt, ånd lêton-t an Minerva blika,
til thju hja tochton that en forstene wêre. Men Minerva frêja, ho bist
wel an thina slâvona kvmen? Hja andere, svme håvath wi kâpad, ôra anna
strid wnnen. Minerva sêide, sâhwersa ninman månneska kâpja nilda sa
ne skolde ninman jvw bern râwa ånd i ne skolda thêrvr nên orloch håve,
wilst thus vsa harlinga biliwa sâ mot-i thina slâvona fry lêta.
That nv willath tha forsta navt, hja willath vs wêi driwa. Men thâ
klokeste hjarar ljuda kvmath helpa vsa burch ta bvmande, thêr wi nv
fon stên mâkja.
Thit is thju skêdnesse fon Jon ånd Minerva.
As hja that nw ella tellad hêde, frêjath hja mith êrbjadenesse vm
yrsene burchwêpne, hwand sêidon hja vsa lêtha send weldich, tha sa
wi efta wâpne håve, skillon wi ra wel wither worda. As hju thêran
to stemad hêde, frêjath tha ljuda jef tha Fryas sêda to Athenia ånd
tha ôra Krêkalanda bloja skolde, thju Moder andere, jef tha fêre
Krêkalanda to tha erva Fryas hêra, alsa skilum hja thêr bloja, ne
hêrath hja navt thêr to, alsa skil thêr lang over kåmpad wrda mote,
hwand thene kroder skil jeva fifthusand jêr mith sin Jol ommehlâpa,
bifara thåt Findas folk rip to fâra frydom sy. [49]
THIT IS OVER THA GÊRTMANNA.
Thâ Hellênja jefta Minerva sturven was, tha bâradon tha prestera
as jef hja mith vs wêron, til thju that hel blika skolde havon hja
Hellênia to-ne godene ute kêth. Ak nildon hja nêne ore Moder kjasa
lêta, to segande, hja hêde frêse that er emong hira fâmna nimman wêre,
thêr hja sa god kvnde trowa as Minerva thêr Nyhellênia tonomt was. Men
wi nildon Minerva navt as êne godene navt bikånna, nêidam hja selva
seid hêde that nimman god jefta fvlkvma wêsa ne kvnde thån Wr.aldas
gâst. Thêrumbe kêron wi Gêrt Pire his toghater to vsa Moder ut.
As tha prestera sagon that hja hjara hering navt vp vsa fjvr brêda
ne mochton, thâ gvngon hja buta Athenia ånd sêidon that wi Minerva
navt to-ne godene bikåna nilda ut nyd, vmbe that hju tha inhêmar
sâ fûl ljafde biwêsen hede. Forth javon hja that folk byldnisse fon
hira liknese, tjûgande that hja thêrlan ella frêja machte alsa naka
hja hêroch bilewon. Thrvch al thissa tellinga warth thåt dvma folk
fon vs ofkêrad ånd to tha lesta fylon hja vs to lif. Men wi hêdon vsa
stêne burchwal mith twam hornum om têjen al to tha sê. Hja ne machton
vs thervmbe navt nâka. Thach hwat bêrde, an Êgiptalanda thêr wêre en
overprester, hel fon âgnum, klâr fon bryn ånd licht fon gâst, sin nâm
wêre Sêkrops, [50] hy kêm vmb rêd to jêvane. As Sêkrops sach that er
mith sinum ljuda vsa wal navt biranna ne kv, thâ sand hi bodon nêi
Thyrhis. Afternêi kêmon er thrja hvndred skipun fvl salt-âtha fon
tha wilde berchfolkum vnwarlinga, vsa hâva bifâra, dahwila wy mith
alle mannum vppa wallum to strydande wêron.
Drêi as hja thju hâva innomth hêde wildon tha wilda salt-âtha thåt
thorp ånd vsa skipa birâwa. Ên salt-âthe hêde al en bukja skånd,
men Sêkrops wilde thåt navt ne hångja, ånd tha Thyrjar stjurar thêr
jeta Fryas blod int lif hêde sêidon, aste that dêiste sâ skilun
wi tha râde hône in vsa skypa stêka ånd thv ne skilst thina berga
na withera-sja. Sêkrops tham navt ne hilde ni fon morthja nor fon
hommelja, sand bodon nêi Gêrt vmbir tha burch of to askja, hju
macht frya uttochte hâ mith al hira drywande ånd bêrande hâva, hira
folgar alsa fül. Tha wista thêra burchhêrum êl god sjande thåt hja
tha burch navt hâlda ne kvnde, rêden Gêrt hja skolde gaw to bitta,
bi fira Sêkrops wodin wrde ånd overs bigvnde, thrê mônatha åfter
brûde Gêrt hinne mith tha alder besta Fryas bern ånd sjugum wara twilf
skypum. Thâ hja en stût buta thêre have wêron kêmon thêr wel thritich
skêpun fon Thyrhis mit wif ånd bern. Hja wilde nêi Athênia gâ, tha as
hja hêrdon ha-t thêr eskêpen stande gvngon hja mit Gêrt. Thi wêtking
thêra Thyrjar brocht algadur thrvch tha strête [51] thêr vnder thisse
tida vppa tha râde sê uthlip. Et leste lândon hja et Pangab, that is
in vsa sprêke fif wêtervm, vmbe that fif rinstrâma mith hiri nêi tha
sê to strâme. Hyr seton hja hjara selva nithar. That lånd håvon hja
Gêrtmannja hêton. Thene kêning fon Thyrhis åfternêi sjande that sin
alderbesta stjurar wei brit wêren sand al sin skipa mith sina wilde
saltâtha vmb-er dâd jefta lêvand to fâtane. Men as hjå by thêre strête
kêm bêvadon bêde sê ånd irtha. Forth hêf irtha hira lif thêr vppa,
sâ hâg that al et wêter to thêre strête uthlip, ånd that alle wata
ånd skorra lik en burchwal to fâra hjam vp rêson. That skêde over
tha Gêrtmanna hjara dügda lik as allera mannalik hel ånd klâr mêi sja.
AN THA JÊRA 1000 AND 5 [52] NÊI ALDLAND SVNKEN IS, IS THIT VPP-INA
ASTERWACH IT FRYAS BURCH WRITEN.
Nêi that wi in twilif jêr tid nên Krêkalandar to Almanlând sjân
hêde, kêmon thêr thrju skêpa sa syrlik as wi nên hêdon ånd to fara
nimmer nêde sjan. Vppet storoste thêra wêre-n kêning thêra Jhonhis
êlandum. Sin nôme wêre Ulysus ånd tha hrop ovir sin wisdom grât. This
kêning was thrvch êne presteresse forsêid, that er kêning wertha
skolde ovir alla Krêkalanda sa-r rêd wiste vmbe-n foddik to krêjande,
thêr vpstêken was anda foddik it Texland. Vmbe-r to fensane hêder
fêle skåta mith brocht, boppa ella fâmne syrhêdum, alsa thêr in
wralda navt skênener mâkad wrde. Hja kêmon fon Troja en stede tham
tha Krêkalandar innimth hêdon. Al thissa skåta bâd hi tha Moder an,
men thju Moder nilde nârne fon nêta. As er to lesta sa, that hju navt
to winne wêre, gvng er nêi Walhallagara [53].
Thêr was en fâm sêten, hjra nôme wêre Kât, tha inna wandel wrde hju
Kalip [54] hêten ut hawede that hjara vnderlip as en utkikbored
farutståk. Thêrby heth er jêron hwilth to årgenisse fon al tham
et wiston. Nêi thêra fâmna hrop heth er to lesta en foddik fon hir
krêjen, tha hja heth im navt ne bât, hwand as er in sê kêm is sin
skip vrgvngon ånd hy nâked ånd blât vpnimth thrvch tha ôthera skêpa.
Fon thisse kêning is hyr en skryver åfterbilêwen fon rên Fryas blod,
bårn to thêre nêie have fon Athênia ånd hwat hyr folgath het er vs
fon ovir Athênia skrêven, thêrut mêi mån bisluta, ho wêr thja Moder
Hel-licht sproken heth, thâ hja sêide thåt Fryas sêda to Athênia nên
stand holde ne kvste.
Fon tha ôthera Krêkalander hetste sêkur fül kwâd ovir Sêkrops hêred,
hwand hi wêre in nên gode hrop. Men ik dâr segse, hi wêre-n lichte man,
hâchlik romed alsa sêr bi tha inhêmar as wel bi vs, hwand hi wêre
navt vmbe tha månniska to diapana sa tha ôra prestera, men hi wêre
dügedsêm ånd hi wist tha wisdom thêra fêrhêmanda folkum nêi wêrde to
skåtande. Thêrvmbe that er that wiste, hêde-r vs to stonden that wi
machte lêva nêi vs ajn êlik Sêgabok. Thêr gvng en telling that er vs
nygen were, vmbe that er tjucht wêsa skolde ut en Fryaske mangêrte ånd
Êgiptiska prester, uthawede that er blâwe âga hêde, ånd that er fül
mangêrta fon vs skâkt wêron ånd in ovir Egiptalande vrsellath. Tha
selva heth er nimmerte jecht. Ho-t thêrmêi sy, sêkur is-t that er
vs mâra âthskip biwês as alle ôthera prestum to sêmne. Men as er
fallen was, gvngon sina nêimanninga alring an vsa êwa torena ånd bi
grâdum sa fêlo mislikanda kêra to mâkjande, that er to lônge lesta
fon êlik sa ånd fon frydom ha navt ôwers as tha skin ånd tha nôme
vrbilêf. Forth nildon hja navt ne dâja that-a setma an skrift brocht
wrde, hwerthrvch tha witskip thêra far vs forborgen wårth. To fâra
wrdon alle sêkum binna Athênia in vsa tâl bithongon, åfternêi most
et in bêda tâla skên ånd to lesta allêna in tha landis tal. In tha
êrosta jêra nam that manfolk to Athênia enkel wiva fon vs ajn slacht,
men that jongkfolk vpwoxen mitha mangêrta thêr landsâton namen thêr âk
fon. Tha bâstera bern tham thêrof kemon wêron tha skênsta ånd snodsta
in wralda, men hja wêron âk tha årgsta. To hinkande vr byde syda,
to mâlande her vm sêda ner vm plêga, hit ne sy that et wêre for hjara
ajne held. Alsa nâka thêr jeta-n strêl fon Fryas gâst weldande wêre
wårth al et bvwspul to mêna werka forwrochten ånd nimmån ne mocht en
hus to bvwande, thåt rumer ånd riker wêre as thåt sinra nêstum. Tha
thâ svme vrbastere stêdjar rik wêron thrvch vs fâra ånd thrvch et
sulver, thåt tha slâvona uta sulverlôna wnnon, thâ gvngon hja buta
vppa hellinga jefta inda dêla hêma. Thêr beftha hâga wallum fon lôf
tha fon stên bvwadon hja hova mith kestlik husark, ånd vmbe by tha wla
prestrum in en goda hrop to wêsande, ståldon hja thêr falska drochten
likanda ånd vntuchtiga bilda in. By tha wla prestrum ånd forstum wrdon
tha knâpa al tomet mâra gêrt as tha toghatera, ånd fâken thrvch rika
jefta thrvch weld fon et pad thêre düged ofhlêid. Nêidam rikdom by
thåt vrbrûde ånd vrbasterde slachte fêr bvppa düged ånd êre jelde, sach
mån altomet knâpa tham hjara selva mit rûma rika klâtar syradon, hjara
aldrum ånd fâmna to skônda ånd hjara kvnna to spot. Kêmon vsa ênfalda
aldera to Athênia vppe thêre mêna acht ånd wildon hja thêrvr bâra,
sâ warth ther hropen, hark, hark, thêr skil en sêmomma kêtha. Alsa
is Athênia wrdon êlik en brokland anda hête landa, fol blodsûgar,
pogga ånd feniniga snâka, hwêrin nên månniske fon herde sêdum sin
fot navt wâga ne mêi.
THIT STAT IN AL VSA BURGA.
Ho vsa Dênamarka [55] fâra vs vlêren gvngon 1600 ånd 2 jêr [56] nêi
Aldland vrgongen is. Thrvch Wodins dor ånd dertenhêd was thene Magy
bâs wrden ovir Skênlandis astardêl. Wra berga ånd wr-n sê ne tvrade
hi navt ne kvma. Thju Moder wildet navt wêrha, hja sprêk ånde kêth,
ik sja nên frêse an sina wêpne, men wel vmbe tha Skênlander wêr to
nimmande, thrvchdam hja bastered ånd vrdêren sind. Vppa mêna acht
toch te man alên. Thêrvmbe is-t im lêten. Grât 100 jêr lêden byondon
tha Dênemarkar to wandelja mith hjam. Hja jêvon him ysere wêpne ånd
rêdskip thêr fori wandeldon hja golden syrhêdon bijunka kâper ånd
yserirtha. Thju Moder sand bodon ånd rêd-er, hja skolde thju wandel
fâra lêta. Thêr wêre frêse sêide hju fori hjara sêdum, ånd bitham
hja hjara sêde vrlêren, thån skolde hja âk hjara frydom vrljasa. Men
tha Dênemarkar nêde narne âra nei, hja nilda navt bigrippa that hjara
sêde vrbrûde kvste, thêrvmbe ne meldon hja hja navt. To lônga lesta
brochton hja ajne wêpne ånd liftochta wêi. Men thåt kwâd wrocht hjara
gêia. Hjara lichêma wrdon bilâden mêi blik ånd skin, men hjara arka
spynton ånd skvra wrdon lêtoch. Krek hondred jêr eftere dêi that et
forma skip mit liftochta fona kâd fâren was, kêm ermode ånd lek thrvch
tha anderna binna, honger sprêda sina wjvka ånd strêk vppet land
del, twispalt hlip stolte in overe strêta ånd forth to tha hûsa in,
ljafde ne kv nên stek lônger navt finda ånd êntracht run êwêi. Thåt
bårn wilde êta fon sina måm ånd thju måm hêde wel syrhêdon tha nên
êta. Tha wiva kêmon to hjara manna, thissa gvngon nêi tha grêva, tha
grêva nêdon selva nawet of hildon-t skul. Nw most mån tha syrhêdon
vrsella, men thawila tha stjurar thêrmêi wêi brit wêron kêm frost
ånd lêi-n plônk del vppa sê ånd wra strête. Tha frost thju brigge
rêd hêde, stop wâkandon thêrwr to-t land ut ånd vrêd klywade vpper
sêtel. In stêde fon tha owera to biwâkande spandon hja hjara horsa
for hjara togum ånd runon nêi Skênland thâ. Tha Skênlander, tham nêy
wêron nêi that land hjarar êthla kêmon nêi tha Dênemarkum. Vppen helle
nacht kêmon hja alla. Nw sêidon hja that hja rjucht hêde vppet land
hjarar êthlon ånd thahwil that mån thêrvr kåmpade kêmon tha Finna in
tha lêtoga thorpa ånd runadon mith tha bern ewêi. Thêrtrvch ånd that
hja nên goda wêpne navt nêdon, dêd hjam tha kåsa vrljasa ånd thêrmêi
hjari frydom, hwand thene Magy wrde bâs. That kêm that hja Fryas tex
navt lêsde ånd hira rêdjêvinga warlâsed hêde.
Ther send svme thêr mêne that hja thrvch tha grêva vrrêden send,
that tha fâmna thåt lông spêrath hêdon, tha sa hvam sa thêr vr kêtha
wilde, tham is mvla wrdon to smôrath mith golden kêdne. Wi ne mügan
thêrvr nên ordêl to fellande, men wi willath jo tohropa, ne lên navt
to sêre vppa wisdom ånd düged ni fon jvwa Forsta, ni fon jowa fâmna,
hwand skel et halda sa mot allera mannalik wâka ovir sin ajna tochta
ånd for-t mêna held.
Twa jêr nêidam kêm thene Magy selva mith en flâte fon lichte kânum,
tha Moder fon Texland ånd tha foddik to râwane.
Thås årge sêke bistonde-r thes nachtis anda winter by storne tydum
as wind gûlde ånd hêjel to jenst tha andêrna fêtere. Thi utkik thêr
mênde thater awet hêrde ståk sin balle vp. Tha drêi as et ljucht
fon êr tore vppet ronddêl falda, sa-r that al fêlo wêpende manna wra
burchwal wêron. Nw gvng-er to vmbe tha klokke to lettane, tha et wêre
to lêt. Êr tha wêre rêd wêre, wêron al twa thusand ina wêr vmbe tha
porte to rammande. Strid hwilde thervmbe kirt, hwand thrvchdam tha
wêra navt nên gode wacht halden nêde, kêmon alle om.
Hwil that alrek drok to kåmpane wêre, was thêr en wla Fin to
thêre flête jefta bedrum fon thêre Moder inglupth, ând wilde hja
nêdgja. Tha thju Moder wêrd-im of that er bekwârd tojênst tha wâch
strumpelde. Thâ-r wither vpa bên wêre stek er sin swêrd to ir buk in
segsande, nilst min kul navt sâ skilst min swêrd ha. After im kêm
en skiper fona Dênemarka, thisse nam sin swêrd ånd hif thêne Fin
thrvch sina hole. Thêrut flât swart blod ånd thêrvr swêfde-n blâwe
logha. Thi Magy lêt thju Moder vpa sinra skip forplêgja. As hju
nw wither alsa fêre hêl ånd bêter wêr that hju fåst sprêka machte,
sêide thene Magy that hju mith fâra moste, tha that hju hira foddik
ånd fâmna halda skolde, that hju en stât skolde nyta sâ hâch as hju
to fara na nêde kenth. Forth sêide-r thåt hi hiri frêja skolde in
ajnwarde fon sinum forsta, jef er mâster skolde wertha over alle
lânda ånd folkra Fryas. Hi sêide that hju that bijâe ånd bijechta
most, owers skolde-r vnder fêlo wêja sterva lêta. As er thêr after al
sinra forsta om ira lêger to gadurad hêde frêjer lûd, Frâna vrmites
i klârsjande biste most m.ênis segsa of ik mâster skil wertha over
alle lânda ånd folkra Fryas. Frâna dêde as melde hja him navt. To
lônga lesta êpende hju hira wêra ånde kêth, min âgun wrde thjûstred,
tha that ôre ljucht dêgth vp in minara sêle. Jes, ik sja-t. Hark
Irtha ånd wês blyde mith my. Vndera tydum that Aldland svnken is,
stand thju forma spêke fon thet Jol an top. Thêrnêi is hju del gvngon
ånd vsa frydom mith tham. As er twa spêka jeftha 2000 jêr del trûled
het, sâ skilun tha svna vpstonda thêr tha forsta ånd prestera thrvch
hordom bi-t folk têled håve, ånd tojenst hjara tâta tjugha. Thi alle
skilum thrvch mort swika, men hwat hja kêth håve skil forth bilywa
ånd frûchdber wertha in-a bosme thêra kloke månniska, alsa lik gode
sêdum thêr del lêid wrde in thinra skât. Jeta thûsand jêr skil thju
spêke then del nyga ånd al mâra syga anda thjusternesse ånd in blod,
ovir thi utstirt thrvch tha lâga thêr forsta ånd prestera. Thêrnêi
skil thet mornerâd wither anfanga to glora. Thit sjande skilun tha
falska forsta ånd prester alsamen with frydom kåmpa ånd woxelja, men
frydom, ljafde ånd êndracht skil-et folk in hjara wach nêma ånd mit
thet jol risa uta wla pol. Thåt rjucht thåt erost allêna glorade,
skil than fon lêjar laja to-n logha wertha. That blod thêra årgum
skil ovir thin lif strâma, men thu ne mügth et navt to thi nêma. To
tha lesta skil thåt feninige kwik thêr vp âsa ånd thêrof sterva. Alle
wla skêdnese tham forsunnen send vmbe tha forsta ånd prestera to boga,
skilun an logha ofred wertha. Forth skilun al thinra bern mith frêtho
lêva. Thâ hju utspreken hêde, sêg hju del. Men thene Mâgy tham hja
navt wel forstân hêde krêth, ik håv thi frêjeth, jef ik bâs skilde
wertha ovir alle lânda ånd folkra Fryas, ånd nw håste to en other
sproken. Frâna rjuchte hiri wither, sach im star an ånd kêthe: êr
sjugun etmelde om send, skil thin sêle mitha nachtfüglon to tha grâwa
omme wâra ånd thin lik skil ledsa vppa bodem fona se. Êl wel sêide
thene Magy mith vrborgne wodin, segs men thåt ik kvme. Forth sêider
to jenst ên sinar rakkarum, werp that wif vr skippes bord. Althus
wêr-et ende fon-re leste thêra Moderum [57]. Wrêke willath wi thêr
vr navt ne hropa, tham skil tyd nima. Men thûsand wâra thûsand mêl
willath wi Frya åfternêi hropa: wâk-wâk-wâk.
HO-T THENE MAGY FORTH VRGVNGON IS.
Nêi that tha modder vrdên was, lêter tha foddik ånd tha fâmna to
sina skip to brenga bijunka alle inbold thêr im likte. Forth gvng
er thåt Flymâr vp, hwand hi wilde tha fâm fon Mêdêasblik jeftha fon
Stâvora gabja ånd tham to Moder mâkja. Tha thêr wêron hja vp hjara
hodum brocht. Tha stjurar fon Stâvora ånd fon thåt Alderga hêdon hini
gêrn to Jonis togen, men tha grâte flâte wêre vppen fêre tocht ût. Nw
gvngon hja to ånd foron mith hjra littige flâte nêi Mêdêasblik ånd
hildon hja skul after thât ly thêra bâmun. Thi Mâgy nâkade Mêdêasblik
bi helle dêi ånd skynander svnne. Thach gvngon sina ljuda drist drist
wêi vppera burch to runnande. Men as allet folk mith tha bôtum land
was, kemon vsa stjurar utêre krêke wêi ånd skâton hjara pila mith
târbarntin bollum vp sinra flâte. Hja wêron alsa wel rjucht that fêlo
sinra skêpun bistonda anna brônd wêron. Tham vppa skêpun wachton,
skâton âk nêi vs thâ, thach thåt ne rojade nawet. As er to lesta en
skip al barnande nêi-t skip thes Mâgy dryf, bifel-er sin skiper hi
skolde ofhâde, men thene skiper that wêre thene Dênemarker thêr thene
Fin felad hêde, andere, thv hest vse Êremoder nêi tha bodem fona sê
svnden to meldande thatste kvma skolde, thit skoste thrvch tha drokhêd
wel vrjetta; nw wil ik njude thatste thin word jecht. Thi Mâgy wild-im
ofwêra; men thene skiper, en åfte Fryas ånd sterik lik en jokoxe,
klipade bêda sinum hônda om sin hole ånd hif hini vr bord into thåt
wellande hef. Forth hês er sin brune skild an top ånd for rjucht to
rjucht an nêi vsa flâte. Thêrthrvch kêmon tha fâmna vnforlet to vs,
men tha foddik was utgvngon ånd nimman wiste ho-t kêmen was. Tha hja
vppa vnfordene skêpa heradon, that thene Mâgy vrdrvnken was, brûde
hja hinne, hwand tha stjurar thêra mêst Dênemarkar wêron. Nêi that tha
flâte fêr enoch ewêi wêre, wendon vsa stjurar ånd skâton hjara barnpila
vppa tha Finna del. Thâ tha Finna thus sagon, ho hja vrrêden wêron,
hlip alrik thrvch vr ekkdrum ånd thêr nêre lônger nên hêrichhêd ni
bod. To thisre stonde run tha wêre hju ut têre burch. Tham navt ne
fljuchte, werth afmakad, ånd thêr fljuchte fvnd sin ende into tha
polum fon et Krylinger wald.
NÊISCHRIFT.
Thâ tha stjurar an da kreke lêjon was thêr en spotter fon ut
Stavora mank, thêr sêide, Mêdêa mei lakkja, sa wi hyr ut hjra burch
reda. Thêrvmbe håvon tha fâmna thju krêke Mêdêa mêi lakkja [58] hêten.
Tha bêrtnissa thêr afternêi skêd send, mêi alra mannalik hügja. Tha
fâmna hagon tham nei hjara wysa to tella ånd wel biskriwa
lêta. Thêrvmbe rêkenjath wi hirmitha vsa arbêd fvlbrocht. Held.
ENDE FON 'T BOK.
THA SKRIFTA FON ADELBROST AND APOLLONIA
Min nôm is Adelbrost svn fon Apol ånd fon Adela. Thrvch min folk
ben ik kêren to Grêvetman ovira Linda wrda. Thêrvmbe wil ik thit bok
forfolgja vp alsa dênera wisa as mine mem sproken heth.
Nêi that thene Mâgy felt was ånd Fryasburch vp stel brocht, most er
en moder kêren wertha. Bi-ra lêva nêde thju Moder hira folgstera navt
nômth. Hira lersta wille was sok ånd narne to findne. Sjugun mônatha
åfter werth er en mêna acht bilidsen ånd wel to Grênegâ [59] ut êrsêke
that anna Saxanamarka pâlth. Min mem werth kêren, men hju nilde nên
Moder wêsa. Hju hêde heth lif minar tât hrêd, thêrthruch hêden hja
ekkorum lyaf krêjen ånd nw wildon hja âk gâdath wertha. Fêlon wildon
min mem fon er bislut ofbrenga; men min mem sêide, en Êremoder âcht
alsa rên in -ra mod to wêsana as hja buta blikt ånd êven mild far al
hjara bern. Nêidam ik Apol nw lyaf håv boppa ella in wralda, sâ ne
kån ik sâ-ne Moder navt nêsa. Sâ sprek ånd kêth Adela, men tha ôra
burchfâmna wildon algâder Moder wêsa. Alrek stât thong fori sinera
åjne fâm ånd nilde navt fyra. Therthrvch nis er nêne kêren ånd heth
rik thus bandlâs. Hyr åfter müg-it bigripa.
Ljudgêrt, tham kêning thêr hêmesdêga fallen is, was bi thêre Moder-is
lêva kêren blikbêr trvch alle stâtha mith lyafde ånd trjvw. Heth
wêre sin torn vmbe vppin eth grâte hof to Dok-hêm [60] to hêmande,
ånd bi thêre Moder-is lêva wrd-im ther grâte êr biwêsen, hwand et
wêre immer sa ful mith bodon ånd riddarum fon hêinde ånd fêre as-m-å
to fora na nêde sjan. Tach nw wêr-er ênsêm and vrlêten, hwand alrek
wêre ange that-er him mâster skolde mâkja boppa heth rjucht ånd welda
ê-lik tha slâvona kêninggar. Elk forst wânde forth that-er enoch
dêde as er wâkade ovir sin åjn stât; ånd thi ên ne jêf nawet tâ antha
ôthera. Mith-êra burchfamna gvnget jeta årger to. Alrek thisra bogade
vppira åjne wisdom ånd sahwersa tha Grêvetmanna awet dêdon buta hjam,
sâ wrochten hja mistryvwa bitwiska tham ånd sinum ljudum. Skêder en
sêke thêr fêlon stâtha trof ånd hêde mån thju rêd êner fâm in wnnen,
sâ kêthon alle ôthera that hju sproken hêde to fêre fon hjra åjne
stât. Thrvch althus dênera renka brochton hja twyspalt in ovira stâtha
ånd torendon hja that band sâdêne fon ên, that et folk fon tha ênne
stât nythich wêre vppet folk fon en ora stât ånd fâret alderminesta
lik fêrhêmande biskôwade. Thju fêre thêra is wêst that tha Gola jeftha
Trowyda vs al-êt lând of wnnen håven al ont thêra Skelda ånd thi Magy
al to thêre Wrsâra. Ho-r thêrby to gvngen is, heth min mem vntlêth,
owers nas thit bok navt skrêven ne wrden, afskên ik alle hâpe vrlêren
håv tha-et skil helpa thâ bâta. Ik ne skryw thus navt inna wân,
thet ik thêrthrvch thet lånd skil winna jeftha bihaldane, that is
minra achtne vndvalik, ik skryw allêna fâr et åfter kvmande slacht,
til thju hja algâdur wêta müge vp hvdêna wisa wy vrlêren gvnge,
ånd tha alra mannalik hyr ut lêra mêi that elk kwâd sin gêja têlath.
My heth mån Apollônja hêten. Twyia thritich dêga nêi måm hira dâd heth
mån Adelbrost min brother vrslêjen fonden vppa wårf, sin hawed split
ånd sina lithne ût ên hrêten. Min tât thêr siak lêide is fon skrik
vrsturven. Thâ is Apol min jungere brother fon hyr nêi thêre westsyde
fon Skênlând fâren. Thêr heth er en burch ebuwad, Lindasburch [61]
hêten, vmbe dâna to wrekana vs lêth. Wr.alda heth-im thêr to fêlo
jêra lênad. Hy heth fif svna wnnen. Altham brengath thêne Magy skrik
ånd min brother gôma. After måm ånd brother-is dâd send tha fromesta
fon-ut-a lândum to ekkôrum kvmen, hja havon en bând sloten Adelbând
hêten. Til thju vs nên leth witherfâra ne skolde, håvath hja my ånd
Adelhirt min jungste brother vpper burch brocht, my by tha fâmna ånd
min brother by tha wêrar. Thâ ik thritich jêr werê heth man my to
Burchfâm kêren, ånd thâ min brother fiftich wêre, werth-er keren to
Grêvetman. Fon måm-is syde wêre min brother thene sexte, men fon tât
his syde thene thride. Nêi rjucht machton sine åfterkvmande thus nên
overa Linda åfter hjara nômun navt ne fora, men alra månnalik wildet
håva to êre fon mina måm. Thêr to boppa heth mån vs åk en ofskrifte
jêven fon thet bok thêra Adela follistar. Thêr mitha ben ik thet
blydeste, hwand thrvch min måm hjra wisdom kêm-et in wralda. In thas
burch håv ik jeta ôra skrifta fvnden, thêr navt in 't bok ne stan,
åk lovsprêka ovir min måm, altham wil ik åfter skriva.
Thit send tha nêilêtne skrifta Brunnos, ther skrywer wêsen is to
thisre burch. After that tha Adela follistar ella hêde lêta overskryva
elk in sin rik, hwat wryt was in vppa wâgarum thêra burgum, bisloton
hja en Moder to kjasane. Thêrto wårth en mêna acht bilêid vp thisra
hêm. After tha forme rêd Adelas wårth Tüntja bifolen. Ak skoldet slâcht
håve. Thach nw frêge min Burgtfâm thet wort, hju hede immerthe wênich
wêst thåt hju Moder skolde wertha, ut êrsêke thåt hju hyr vpper burch
sat, hwana mêst alle Moderum kêren wêron. Tha hju thet word gund was,
êpende hju hira falxa wêra ånde kêth: I alle skinth årg to heftane
an Adelas rêd, tha thåt ne skil thêrvmde min mvla navt ne sluta ner
snôra. Hwa tach is Adela ånd hwâna kvmt et wêi thåtster sokke hâge
love to swikth. Lik ik hjuddêga is hju to fara hyr burchfâm wêst. Tha
is hju thêr vmbe wiser jefta bêtre as ik ånd alle ôthera, jefta is hju
mâr stelet vppvsa sêd ånd plêgum. Hwêre thåt et fal, sâ skolde hju wel
Moder wrden wêsa, thâ hju thêrto kêren is, men nêan hju wilde rêder
ennen bosta ha mith all joi ånd nochta thêr er anebonden send, in stêd
fon ênsum over hjam ånd et folk to wâkane. Hju is êl klarsjande, god,
men min âgne ne send fêr fon vrthjustred to wêsane. Ik håv sjan thåt
hju hira fryadelf herde minth, nw god, thåt is lovelik, men ik håv
forther sjan thåt Tüntja Apol-is nift is. Wyder wil ik navt ne sedsa.
Tha forsta bigripen êl god, hwêr hju hly sochte, men emong et folk
kêm twyspalt, ånd nêidam heth maradêl fon hyr wei kêm, wilde-t Tüntja
thiu êre navt ne guna. Rêdne wrde stopth, tha saxne tâgon uta skådne,
men thêr ne wårth nêne Moder kêren. Kirt åfter hêde annen vsera bodne
sin makker fåleth. Til hjuddêga hêde der frod wêsen, thêrvmbe hede
min burchfâm orlovi vmb-im buta tha lândpâla to helpane. Thach in
stêd fon im to helpane nêi thet Twiskland, alsa fljuchte hju selva
mith im overe Wrsara ånd forth nêi tha Mâgy. Thi Mâgy tham sina
Fryas svna hagja wilde stald-iri as Moder to Godaburch et Skênland,
mên hju wilde mâr, hju sêid-im thåt sahwersa hi Adela vpruma koste,
hi måster skolde wertha over êl Fryas land. Hju wêr en fyand fon Adele
sêide hju, hwand thrvch hjra renka nas hju nên Moder wrden. Sahwersa
hy hir Texland forspreka wilde, sa skolde hjra boda sina wichar to
wêiwyser thjanja. Al thissa sêka heth hjra boda selva bilyad.
THET OTHERA SKRIFT.
Fiftian monatha nêi thêre lerste acht wêr-et Frjunskip jeftha
Winnemônath. Alleramånnelik jef to an mery mery fru ånd bly, ånd nimman
nêde diger than to âkane sina nocht. Thach Wr.alda wild vs wysa, thåt
wâkendom navt vrgamlath wrde ne mêi. To midne fon-et fêst fyrja kêm
nêvil to hullande vsa wrda in thikke thjusternise. Nocht runde wêi, tha
wâkendom nilde navt ne kêra. Tha strandwâkar wêron fon hjara nêd fjura
hlâpen ånd vppa tha topâdum nas nênen to bisja. Thâ nêvil ewêi tâch,
lokte svnne thrvch tha rêta thêra wolkum vp irtha. Alrek kêm wither
ut to juwgande ånd to jolande, thet jungk folk tâch sjongande mitha
gürbâm [62] ånd thisse overfulde luft mith sina liaflika âdam. Men
thahwila thêr alrek in nocht bâjada, was vrrêd lând mith horsum ånd
ridderum. Lik alle årga wêron hja helpen thrvch thjusternisse, ånd
hinne glupath thrvch Linda waldis pâda. To fâra Adelas dure tagon
twilif mangêrtne mith twilif låmkes ånd twilif knâpa mith twilif
hoklinga, en junge Saxmån birêd en wilde bufle thêr er selva fensen
hêde ånd tåmad. Mith allerlêja blomma wêron hja siarad, ånd tha linnen
tohnekna thêra mångêrtne wêron omborad mith gold ut-er Rêne.
Thâ Adela to hira hus ut vppet slecht kêm, fol en blomrêin del vppira
hole, alle juwgade herde ånd tha tot-horne thêra knâpum gûldon boppa
ella ut. Arme Adela, årm folk, ho kirt skil frü hir bydja. Thâ
thju lônge skåre ut sjocht wêre kêm er en hloth mâgjara ridderum
linrjucht to rinnande vp Adelas hêm. Hira tât ånd gâde wêron jeta
vppa stoppenbenke sêten. Thju dure stond êpen ånd thêr binna stand
Adelbrost hira svna. As er sach ho sina eldra in frêse wêron, gripter
sine bôge fon-ere wâch wêi ånd skât nêi tha foresta thêra râwarum;
this swikt ånd trulde vppet gårs del; overne twade ånd thride was
en êlik lôt biskêren. Intwiska hêdon sina eldra hjara wêpne fat, ånd
tagon vndyger to Jonis. Tha râwera skoldon hjam ring fensen ha, men
Adela kêm, vppere burch hêde hja alle wêpne to hantêra lêrad, sjugun
irthfêt wêre hju lông ånd hira gêrt sâ fêlo, thryja swikte hja tham or
hjra hole ånd as er del kêm wêr en ridder gårsfallich. Follistar kêmon
omme herne thêre lône wêi. Tha râwar wrdon fålath ånd fensen. Thach
to lêt, en pil hêde hjra bosme trefth. Vrrêdelika Magy! In fenin was
sin pint dipth ånd thêrof is hju sturven.
THÊRE BURCHFAMS LOV.
Jes ferhêmande âthe, thusande send al kumen ånd jet mâra send vp wêi.
Wel, hja willath Adelas wisdom hêra.
Sekur is hju forstine, hwand hju is immer thja forste wêst.
O wach hwêrto skolde hja thjanja. Hira hemeth is linnen, hira tohnekka
[63] wol, thåt hjv selva spon ånd wêvade. Hwêrmêi skolde hja hjra
skênhêd hâga. Navt mith pårlum, hwand hjra tuskar send witter; navt
mith gold, hwand hjra hêr is blikkander; navt mith stêna, wel send
hjra âgon saft as lamkes âgon, thach to lik sa glander thåt mån thêr
skrômlik in sja ne mêi.
Men hwat kålt ik fon skên. Frya wêre wis navt skêner.
Ja âthe, Frya thêr sjugun skênhêde hêde, hwêrfon hjra toghâtera men
êne elk hâchstens thria urven håve. Men al wêre hju lêdlik, thach
skolde hju vs djura wêsa.
Jef hju wygandlik sy. Hark âthe, Adela is thet ênge bern vsar
grêvetman. Sjugun jrthfet is hju hâch, jeta grâter then hjra licheme
is hjra wishêd ånd hjra mod is lik bêde to sêmine.
Lok thêr, thêr wêre ênis en fênbrônd, thrju bern wêron vp jenske
gråfstên sprongen. Wind blos fel. Alrek krêta ånd thju måm wêre
rêdalâs. Thêr kvmt Adela: ho stêitst ånd têmethste hropth hju,
tragd help to lê-nande ånd Wr.alda skil jo krefta jêva. Thêr hipth
hja nêi-t Krylwod, gript elsne trêjon, tragd en breg to makjande,
nw helpath âk tha ôthera ånd tha bern send hred.
Jêrlikes kêmon tha bern hyr blomma ledsa.
Thêr kêmon thrê Fonysjar skipljuda thêr hja wrêvela wilde, men Adela
kêm, hju hêde hjara hwop (hrop) hêrad, in swim slêith hju tha lêtha ånd
til thju hja selva jechta skolde, thet hja vnwêrthelike manna wêron,
bint hju alsêmen an en spinrok fest. Tha fêrhêmanda hêra kêmon hjara
thjud askja. Tha hja sagon ho skots hja misdên wêron, kêm torn vp,
thach mån tellade ho-t bêrd was.
Hwat hja forth dêdon, hja buwgdon to fâra Adela ånd keston thju slyp
hyrar tohnekka.
Kvm fêrhêmande âthe, tha wald füglon fljuchtath to fâra tha fêlo
forsykar. Kvm âthe sâ mêist hjara wishêd hêra.
By tha gråfstên hwer fon in tha lovsprêke meld wårth, is måm hira
lik bigråven. Vppira gråfstên heth mån thissa worda hwryten.
NE HLAP NAVT TO HASTICH HWAND HYR LÊID ADELA.
Thju formlêre thêr is hwryten inutere wâch thêr burchtore, nis navt
wither eskrêven in thåt bok thêra Adela follistar. Hwêrvmbe thet lêten
is nêt ik navt to skriwand. Tha thit bok is min ajn, thêrvmbe wil ik
hja thêr inna setta to wille minra mågum.
FORMLÊRE.
Alle god minnanda Fryas bern sy held. Hwand thrvch tham skil et
sêlich wertha vp jrtha. Lêr ånd kêth to tha folkum. Wr.alda is thet
alderaldesta jeftha overaldesta, hwand thet skop alla thinga. Wr.alda
is ella in ella, hwand thet is êvg ånd vnendlik. Wr.alda is overal
ainwardich, men narne to bisja, thêrvmbe wårth thet wêsa gâst hêten. Al
hwat wi fon him sja müge send tha skepsela thêr thrvch sin lêva kvme
ånd wither henne ga, hwand inut Wr.alda kvmath alle thinga ånd kêrath
alle thinga. Fon ut Wralda kvmth t anfang ånd et ende, alra thinga
gêith in im vppa. Wr.alda is thet êne ella machtige wêsa, hwand alle
ôre macht is fon him lênad ånd kêrath to him wither. In ut Wr.alda
kvmath alle krefta ånd alle krefta kêrath to him wither. Thêrvmbe is
hi allêna theth skeppande wêsa ånd thêr nis nawet eskêpen buta him.
Wr.alda lêide êvge setma thet is êwa in al et skêpne, ånd thêr ne send
nên gode setma jeftha hja moton thêrnêi tavlikt wêsa. Men afskên ella
in Wr.alda sy, tha boshêd thêra månniska nis navt fon him. Boshêd
kvmth thrvch lômhêd vndigerhed ånd domhêd. Thêrvmbe kån hju wel tha
månniska skâda, Wr.alda nimmer. Wr.alda is thju wishêd, ånd tha êwa
thêr hju tavlikt heth, send tha boka wêrût wy lêra müge, ånd thêr nis
nêne wishêd to findande ner to garjande buta tham. Tha månniska mügon
fêlo thinga sja, men Wr.alda sjath alle thinga. Tha månniska mügon
fêlo thinga lêra, men Wr.alda wêt alle thinga. Tha månniska mügon fêlo
thinga vntslûta, men to fâra Wr.alda is ella êpned. Tha månniska send
månnalik ånd berlik, men Wr.alda skept bêde. Tha månniska minnath ånd
håtath, tha Wr.alda is allêna rjuchtfêrdich. Thêrvmbe is Wr.alda allêne
god, ånd thêr ne send nêne goda bûta him. Mith thet Jol wandelath
ånd wixlat allet eskêpne, men god is allêna vnforanderlik. Thruch
that Wr.alda god is, alsa ne mei hi âk navt foranderja; ånd thrvch
thet er bilywath, thêrvmbe is hy allêna wêsa ånd al et ora skin.
THET OTHERA DÊL FONRE FORMLÊR.
Emong Findas folk send wanwysa, thêr thrvch hjara overfindingrikhêd
alsa årg send, thåt hja hjara selva wis mâkja ånd tha inewida bitjuga,
thåt hja thet besta dêl send fon Wr.alda; thåt hjara gâst thet beste
dêl is fon Wr.aldas gâst ånd thet Wr.alda allêna mêi thånkja thrvch
helpe hjaris bryn [64].
Thåt aider skepsle en dêl is fon Wr.aldas vnendlik wêsa, thåt håvon
hja fon vs gâbad.
Men hjara falxe rêdne ånd hjara tåmlâse hâchfarenhêd heth ra vppen
dwâlwêi brocht. Wêre hjara gâst Wr.aldas gâst, sâ skolde Wr.alda
êl dvm wêsa in stêde fon licht and wis. Hwand hjara gâst slâvth him
selva immer of vmbe skêne bylda to mâkjande, thêr y åfternêi anbid. Men
Findas folk is en årg folk, hwand afskên tha wanwysa thêra hjara selva
wis mâkja thåt hja drochtne send, sa håvon hja to fâra tha vnewida
falxa drochtne eskêpen, to kêthande allerwêikes, thåt thissa drochtne
Wr.alda eskêpen håve, mith al hwat thêr inne is; gyriga drochtne
fvl nyd ånd torn, tham êrath ånd thjanath willath wêsa thrvch tha
månniska, thêr blod ånd offer willa ånd skât askja. Men thi wanwisa
falxa manna, tham hjara selva godis skalka jeftha prestera nôma lêta,
bürath ånd sâmnath ånd gethath aldam to fâra drochtne thêr er navt
ne send, vmbet selva to bihaldande. Aldam bidrywath hja mith en rum
emod, thrvchdam hja hjara selva drochtne wâne, thêr an ninman andert
skeldich ne send. Send thêr svme tham hjara renka froda ånd bâr mâkja,
alsa wrdon hja thrvch hjara rakkera fåt ånd vmbira laster vrbarnad,
ella mith fêlo stâtska plêgum, hjara falxa drochtne to-n êre. Men
in trvth, allêna vmbe thåt hja ra navt skâda ne skolde. Til thju vsa
bern nw wêpned müge wêsa tojenst hjara drochtenlika lêre, alsa hâgon
tha fâmna hjam fon buta to lêrande hwat hyr skil folgja.
Wr.alda was êr alle thinga, ånd nêi alle thinga skil er wêsa. Wr.alda
is alsa êvg ånd hi is vnendlik, thervmb nis thêr nawet buta him. Thrvch
ut Wr.aldas lêva warth tid ånd alle thinga bern, ånd sin lêva nimth
tid ånd alle thinga wêi. Thissa sêka moton klâr ånd bâr mâkad wrda
by alle wisa, sâ thåt hja-t an ôthera bithjuta ånd biwisa müge. Is-t
sâ fâr wnnen, sa sêith mån forther: Hwat thus vsa ommefang treft,
alsa send wy en dêl fon Wr.aldas vnendelik wêsa, alsa tha ommefang
fon al et eskêpne, thach hwat angâ vsa dânte, vsa ainskipa, vsa gâst
ånd al vsa bithånkinga, thissa ne hêra navt to thet wêsa. Thit ella
send fljuchtiga thinga tham thrvch Wr.aldas lêva forskina, thach
thêr thrvch sin wishêd sâdâne ånd navt owers navt ne forskina. Men
thrvchdam sin lêva stêdes forthga, alsa ne mêi thêr nawet vppa sin
stêd navt bilywa. Thêrvmbe forwixlath alle eskêpne thinga fon stêd,
fon dânte ånd âk fon thånkwisa. Thervmbe ne mêi irtha selva, ner eng
skepsle ni sedsa: ik ben, men wel ik was. Ak ne mêi nên månniska navt
ne sedsa ik thånk, men blât, ik thochte. Thi knâp is grâter ånd owers
as tha-r bern wêre. Hy heth ora gêrtne, tochta ånd thånkwisa. Thi
man en tât is ånd thånkth owers as thâ-r knâp wêre. Êvin tha alda
fon dêgum. Thât wêt allera mannelik. Sâhwersa allera mannalik nw wêt
ånd jechta mot, thåt hy alon wixlath, sâ mot hy âk bijechta, that er
jahweder âgeblik wixlath, âk thahwila-r sêid: ik ben, ånd thåt sina
thånk bylda wixle, tha hwile-r sêid: ik thånk.
Instêde thåt wy tha årga Findas althus vnwerthlik afternêi snakka ånd
kålta, ik ben, jeftha wel, ik ben thet beste dêl Wr.aldas, ja thrvch
vs allêna mêi-r thånkja, sâ willath wy kêtha wral ånd allerwêikes
wêr et nêdlik sy: wy Fryas bern send forskinsla thrvch Wr.aldas
lêva; by-t anfang min ånd blât, thach immer wårthande ånd nâkande to
fvlkvmenlikhêd, svnder â sa god to wrda as Wr.alda selva. Vsa gâst nis
navt Wr.aldas gâst, hi is thêrfon allêna en afskinsle. Tha Wr.alda
vs skop, heth er vs in thrvch sine wishêd-bryn-sintûga, hügia ånd
fêlo goda ainskipa lênad. Hyrmêi mugon wy sina êwa bitrachta. Thêrof
mügon wy lêra ånd thêrvr mügon wy rêda, ella ånd allêna to vs ain
held. Hêde Wr.alda vs nêne sinna jêven, sa ne skolde wy narne of nêta
ånd wy skolde jeta reddalasser as en sêkwale wêsa, thêr forthdryven
wårth thrvch ebbe ånd thrvch flod.
THIT STAT VP SKRIVFILT SKRÊVEN. TAL AND ANDWORDE ORA FAMNA TO-N
FORBYLD.
En vnsels gyrich mån kêm to bârande by Trâst thêr fâm wêre to
Stavia. Hy sêide vnwêder hêde sin hus wêi brocht. Hy hêde to Wr.alda
bêden, men Wr.alda nêdim nêne helpe lênad. Bist en åfte Fryas, frêje
Trâst. Fon elder t elder, andere thene mån. Thån sêide hju wil ik åwet
in thin mod sêja in bitrouwa, thåt et kyma groja ånd früchda jêva
mêi. Forth sprêk hju ånde kêth. Thâ Frya bern was, stand vs moder
naked ånd blât, vnbihod to jenst tha strêlum thêre svnne. Ninman
macht hju frêja ånd thêr wêre ninman thêr hja help macht lêna. Thâ
gvng Wr.alda to ånd wrochte in hjra mod nigung ånd liavde anggost ånd
skrik. Hju sach rondomme, hjra nigung kâs thet beste ånd hju sochte
skul vndera wârande linda. Men rêin kêm ånd t onhlest wêre thât hju
wet wrde. Thach hju hêde sjan ho thet wêter to tha hellanda blådar of
drupte. Nw mâkade hju en hrof mith hellanda sidum, vp stôka mâkade hju
tham. Men stornewind kêm ånd blos rêin thêr vnder. Nw hêde hja sjan
thåt tha stam hly jef, åfter gong hja to ånd mâkade en wâch fon plâga
ând sâdum, thet forma an êne syda ånd forth an alle syda. Storne wind
kêm to bek jeta wodander as to fora ånd blos thju hrof ewêi. Men hju ne
bârade navt over Wr.alda ner to jenst Wr.alda. Men hja mâkade en reitne
hrof ånd leide stêne thêr vppa. Bifvnden håvande ho sêr thet dvath
vmb allêna to tobbande, alsa bithjude hju hira bern ho ånd hwêrvmbe
hju alsa hêde dên. Thissa wrochton ånd tochton to sêmine. A sadenera
wise send wy an hûsa kêmen mith stoppenbånkum, en slecht ånd warande
linda with tha svnnestrêlum. To tha lesta håvon hja en burch mâkad
ånd forth alle ôthera. Nis thin hus thus navt sterk noch wêst, alsa
mot i trachda vmbet ôre bêter to mâkjande. Min hus wêre sterk enoch,
sêider, men thet hâge wêter heth et vp bêrad ånd stornewind heth et
ore dên. Hwêr stand thin hus thån, frêje Trâst. Alingen thêre Rêne,
andere thene man. Ne stand et thån navt vppen nol jeftha therp, frêje
Trâst. Nean sêider, min hus stand ênsum by tha overe, allêna håv ik
et buwad, men ik ne macht thêr allêna nên therp to makane. Ik wist
wel, sêide Trâst, tha fâmna håv et my meld. Thv hest al thin lêva
en grûwel had an tha månniska, ut frêse thåtste awet jêva jeftha
dva moste to fara hjam. Thach thêr mitha ne mêi mån navt fêr ne
kvma. Hwand Wr.alda thêr mild is, kêrath him fona gyriga. Fåsta het
vs rêden ånd buppa tha dura fon alle burgum is t in stên ut wryten:
bist årg bâtsjochtig sêide Fåsta, bihod thån jvwe nêsta, bithjod thån
jvwe nêsta, help thån juwe nesta, sâ skilun hja t thi witherdva. Is
i thina rêd navt god noch, ik nêt fâr thi nên bêtera. Skâmrâd wårth
then mån ånd hi drupte stolkes hinne.
NW WIL IK SELVA SKRIWA ÊROST FON OVER MIN BURCH AND THAN OVER HWAT
IK HAV MUGE SJAN.
Min burch lêid an-t north-ende thêre Liudgârda. Thju tore heth sex
syda. Thrya thrittich fêt is hju hâch. Flåt fon boppa. En lyth huske
thêr vppa, hwâna mån tha ståra bisjath. An aider syd thêre tore ståt
en hus, long thrya hondred, brêd thrya sjugun fêt, êlika hâch bihalva
thju hrof, thêr rondlik is. Altham fon hyrbakken stên, ånd fon buta ne
send nênen ôthera. Om tha burch is en hringdik, thêrom en gråft diap
thrya sjugun fêt, wyd thrya twilif fêt. Siath hwa fonêre tore del,
sa siath hi thju dânte fon et Jol. Vppa grvnd twisk tha sûdlika hûsa
thêre, send allerlêja krûda fon hêinde ånd fêr, thêrof moton tha fâmna
tha krefta lêra. Twisk tha nortlika hûsa is allêna fjeld. Tha thrju
nortlika hûsa send fol kêren ånd ôther bihof. Twa sûdar send to fâra
tha fâmkes vmbe to skola ånd to hêma. Thet sûdlikoste hus is thêre
Burchfâm his hêm. Inna tore hangt thju foddik. Tha wagar thêre tore
send mith kestlika stêna smukad. In vppa thêre sûderwach is thêne
Tex wrytten. An tha fêre syde thêra finth mån thju formlêre; anna
winstere syde tha êwa. Tha ora sêka finth mån vppa ôra thrja. Tojenst
tha dik by-t hus thêr fâm stêt thju owne ånd thju molmâk thrvch fjuwer
bufla kroden. Buta vsa burchwal is-t hêm, thêr vppa tha burchhêra
ånda wêrar hême. Thju ringdik thêra is en stonde grât, nên stjurar,
men svnna stonde, hwêrfon twya twilif vppen etmelde kvma. In vpper
binnasyde fona dik is en flåt, fif fêt vndera krûn. Thêr vppa send
thrya hondred krânboga, todekt mith wod ånd lêther. Bihalva tha hûsa
thêra inhêmar send thêr binna alingne tha dik jeta thrya twilif nêdhûsa
to fâra tha omhêmar. Thet fjeld thjanath to kåmp ånd to wêde. Anna
sûdsyde fon tha bûtenste hringdik is thju Liudgârde omtûnad thrvch
thet grâte Lindawald. Hjra dânte is thrju hernich, thet brêde buta,
til thju svnne thêr in sia mêi. Hwand thêr send fêlo fêrlandeska
thrêja ånd blommen thrvch tha stjurar mith brocht. Alsa thju dânte
vsar burch is, send alle ôthera; thach vs-is is thju grâteste; men
thi fon Texland is tha aldergrâteste. Thju tore fon Fryasburch is
alsa hâch thåt hju tha wolka torent, nêi thêre tore is al et ôthera.
By vs vppa burch ist alsa dêlad. Sjugun jonge fâmna wâkath by thêre
foddik. Aider wâk thrja stonda. In ha ôre tid moton hja huswårk dva,
lêra ånd slêpa. Send hja sjugun jêr wâkande wêsen, alsa send hja
fry. Thân mügon hja emong tha månniska gâ, vp-ra sêd to letane ånd
rêd to jêvane. Is hwa thrju jêr fâm wêst, sâ mêi hju alto met mith
tha alda fâmna mith gâ.
Thi skrywer mot tha fâmkes lêra lêsa, skrywa ånd rêkenja. Tha grysa
jeftha grêva moton lêra hjam rjucht ånd plicht, sêdkunda, krûdkunda,
hêlkunda, skêdnesa, tellinga ånd sanga, bijunka allerlêja thinga thêr
hjam nêdlik send vmbe rêd to jêva. Thju Burchfâm mot lêra hjam ho hja
thêrmith to wårk gâ mota by thå månniska. Êr en Burchfâm hjra stêd
innimt, mot hju thrvch thet lând fâra en fvl jêr. Thrê grêva burchhêra
ånd thrja alda fâmna gan mith hiri mitha. Alsa is-t âk my gvngon. Min
fârt is alingen thêre Rêne wêst, thjus kâd opward, alingen thêre ôre
syde ofward. Ho hâger ik upkêm, to årmer likte mi tha månniska. Wral
inna Rêne hêde mån utstekka makad. Thet sôn thåt thêr ain kêm, wrde
mith wêter wr skêpfachta gâten vmbe gold to winnande. Men tha mångêrta
ne drogon thêr nêne golden krone fon. Êr wêron thêr mâr wêst, men sont
wi Skênland miste, send hja nêi tha berga gvngon. Thêr delvath hja
yserirtha, thêr hja yser of mâkja. Boppa thêre Rêne twisk thet berchta,
thêr håv ik Mârsåta sjan. Tha Mârsâta thåt send månniska thêr invppa
mâra hêma. Hjara husa send vp pålum buwad. Thåt is vret wilde kwik ånda
bose månniska. Thêr send wolva, bâra ånd swârte grislika lâwa [65]. And
hja send tha swetsar [66] jeftha pålingar fonda hêinde Krêkalandar,
thêra Kålta folgar ånd tha vrwildere Twiskar, alle gyrich nêi râv ånd
but. Tha Mârsâta helpath hjara selva mith fiska ånd jâga. Tha huda
wrdat thrvch tha wiva tomâkad ånd birhet mith skors fon berkum. Tha
litha huda saft lik fâmnafilt. Thju burchfâm et Fryasburch [67]
sêide vs thåt hja gode ênfalde månniska weron. Thach hêd ik hja êr
navt sprêken hêred, ik skolde mênath håve thåt hja nên Fryas wêre,
men wilda, sâ ryst sâgon hja ut. Hjra fachta ånd kruda wrdon thrvch
tha Rênhêmar vrwandelath ånd thrvch tha stjurar buta brocht. Alingen
thêre Rêne wêr et alên, til Lydasburch [68]. Thêr was en grâte flyt
[69]. Invppa thisra flyt wêron âk månniska, thêr husa vp påla hêde. Men
thåt nêr nên Fryas folk, men thåt wêron swarte ånd bruna månniska,
thêr thjanath hêde to rojar vmbe tha butafârar to honk to helpane. Hja
moston thêr bilywa til thju thju flâte wither wêi brûda.
To tha lersta kêmon wi to-t Alderga. By-t suderhâvahâved stêt thju
Wâraburch, en stênhus, thêrin send allerlêja skulpa, hulka, wêpne ånd
klathar wârad, fon fêre landum, thrvch tha stjurar mith brocht. En
fjardêl dâna is-t Alderga. En grâte flyt omborad mith lothum, husa
ånd gârdum ella riklik sjarad. Invpper flyt lêi en grâte flâte rêd,
mith fônon fon allerlêja farwa. Et Fryas dêi hongon tha skilda omma
tha borda to. Svme blikton lik svnna. Tha skilda thêr witking ånd
thêra skolta bi tha nachtum wêron mith gold vmborad. Abefta thêre flyt
was en gråft gråven, to hlâpande dâna alingen thêre burch Forâna [70]
ånd forth mith en ênga muda [71] in sê. To fâra thêre flâte wêre thit
tha utgvng ånd et Fly tha ingvng. A bêde syda thêre gråft send skêne
husa mith hel blikanda farwa mâlad. Tha gârdne send mit altid grêne
hâgvm omtunad. Ik håv thêr wiva sian, thêr filtne tohnekna drogon as t
skriffilt wêre. Lik to Stavere wêron tha mångêrtne mith golden kronum
vppira holum ånd mith hringum [72] om årma ånd fêt sjarad. Sudward
fon Forâna lêid Alkmârum. Alkmârum is en mâre jefta flyt, thêrin lêid
en êland, vppa thåt êland moton tha swarte ånd bruna månniska hwila
êvin as to Lydahisburch. Thju Burchfâm fon Forâna sêide my, thåt tha
burchhêra dêistik to-râ gvngon vmb ra to lêrande, hwat åfte frydom
sy, ånd ho tha månniska an thêre minne agon to lêvane vmbe sêjen to
winnande fon Wr.aldas gâst. Was thêr hwa thêr hêra wilde ånd bigripa
machte, sa wårth er halden, alont er fvl lêrad wêre. Thåt wrde dên vmbe
tha fêrhêmande folka wis to mâkane, ånd vmbe vral âtha to winnande. Êr
hêd ik anda Sâxanamarka to thêr burch Månnagârda forda [73] wêst. Thach
thêr hêd ik mâr skâmelhêd sjan, as-k hyr rikdom spêrde. Hju andere:
sâ hwersa thêr an da Sâxanamarka en frêjar kvmath en mangêrte to bi
frêjande, alsa frêjath tha mångêrtne thêr, kanst thin hus fry wêra
tojenst tha bannane Twisklandar, håst nach nêne fålad, ho fêlo bufle
håst al fånsen ånd ho fêlo bâra ånd wolva huda håst al vppa thêre
mårk brocht? Dâna ist kvmen thåt tha Saxmanna thju buw anda wiva
vrlêten håve. Thåt fon hvndred to sêmine nên êne lêsa mêi ner skriwa
ne kån. Dâna is-t kvmen, thåt nimman nên sprêk vppa sin skild neth,
men blât en mislikande dânte fon en diar, thåt er fålad heth. And
åndlik, dâna is-t kvmen, thåt hja sêr wichandlik ewrden send, men
to met êvin dvm send as et kwik, thåt hja fånsa, ånd êvin erm as
tha Twisklândar, hwêr mith hja orloge. To fâra Fryas folk is irtha
ånd sê eskêpen. Al vsa rinstrâma runath vppa sê to. Thåt Lydas folk
ånd thåt Findas folk skil ekkorum vrdelgja, ånd wy moton tha lêthoga
landa bifolka. In-t fon ånd omme fâra lêid vs held. Wilst nw thåt tha
boppalânder dêl håve an vsa rikdom ånd wisdom, sâ skil ik thi en rêd
jêva. Lêt et tha mangêrtne to wênhêd wrde hjara frêjar to frêjande,
êr hja ja segsa: hwêr håst al in wralda ommefâren, hwad kånst thin
bern tella wra fêra landa ånd wra fêrhêmanda folka? Dvath hja alsa,
sâ skilun tha wichandlika knâpa to vs kvma. Hja skilun wiser wårtha
ånd rikkâr ånd wi ne skilun nên bihof longer navt nåve an thåt wla
thjud. Tha jongste thêr fâmna fon thêra thêr by mi wêron, kêm uta
Saxsanamarka wêi. As wi nw to hongk kêmon, heth hju orlovi frêjad
vmbe nêi hjra hus to gâne. Afternêi is hju thêr Burchfâm wrden, ånd
dâna is-t kvmen thåt er hjudêga sâ felo Saxmånna by tha stjurar fâre.
ENDE FON THET APOLLONIA BOK.
THA SKRIFTA FON FRETHORIK AND WILJOW.
Min nôm is Frêthorik to nomath oera Linda, thåt wil segsa ovir tha
Linda. To Ljudwardja bin ik to Asga kêren. Ljudwardja is en ny thorp,
binna thene ringdik fon thêr burch Ljudgarda, hwêrfon tha nôma an vnêr
kvmen is. Vnder mina tida is er fül bêred. Fül hêd ik thêr vr skrêven,
men åfternêi send mi âk fêlo thinga meld. Fon ên ånd ôther wil ik en
skêdnese åfter thit bok skrywa, tha goda månniska to-n êre tha årga
to vnêre.
In min jüged hêrd ik grêdwird alomme, årge tid kêm, årge tid was
kvmen, Frya hêd vs lêton, hjra wâkfâmkes hêde hju abefta halden,
hwand drochten likande bylda wêron binna vsa lândpåla fvnden.
Ik brônde fon nysgyr vmbe thi bylda to bisjan. In vsa bûrt strompele
en ôld fâmke to tha husa uta in, immer to kêthande vr årge tid. Ik
gyrde hja ling syde. Hju strik mi omme kin to. Nw wrd ik drist ånd
frêje jef hju mi årge tid ånd tha bylda rêis wisa wilde. Hju lakte
godlik ånd brocht mi vpper burch. En grêve mån frêje my jef ik al
lêsa ånd skrywa kv. Nê sêid ik. Thån most êrost to ga ånd lêra,
sêid-er owers ne mêi-t jow navt wysen wrde. Dystik gvng ik bi tha
skriwer lêra. Acht jêr lêtter hêrd ik, vsa burchfâm hêde hordom
bidryven ånd svme burchhêra hêdon vrrêd plêgad mith tha Magy, ånd
fêlo månniska wêron vp hjara syde. Vral kêm twispalt. Thêr wêron bern,
thêr vpstandon ajen hjara eldrum. Inna gluppa wrdon tha froda månniska
morth. Thet alde fâmke, thêr ella bâr mâkade, wårth dâd fvnden in
en grupe. Min tât, thêr rjuchter wêre, wilde hja wrêken hâ. Nachtis
wårth er in sin hus vrmorth. Thrju jêr lêtter wêr thene Mâgy bâs
svnder strid. Tha Saxmånna wêron frome ånd frod bilywen. Nêi tham
fljuchton alle gode månniska. Min måm bistvrv-et. Nw dêd ik lik tha
ôthera. Thi Mâgy bogade vppa sinra snôdhêd. Men Irtha skold im thâna,
thåt hja nên Mâgy ner afgoda to lêta ne mochte to thêre hêlge skêta,
hwêrut hju Frya bêrade. Êvin sa thet wilde hors sina månna sked,
nêi thåt thet sina ridder gersfallich mâkad heth, êvin sâ skodde
Irtha hjra walda ånd berga. Rinstrâma wrdon ovira fjelda sprêd. Sê
kokade. Berga spydon nêi tha wolkum, ånd hwad hja spyth hêde, swikton
tha wolka wither vp jrtha. By-t anfang there Arnemônath nigade jrtha
northward, hju sêg del, ôl lêgor ånd lêgor. Anna Wolfamônath lêidon tha
Dênemarka fon Fryas lând vnder-ne sê bidobben. Tha walda thêr bylda in
wêron, wrdon vphyvath ånd thêr windum spel. Thet jêr åfter kêm frost
inna Herdemônath ånd lêid ôld Fryas lând vnder en plônke skul. In
Sellamônath kêm stornewind ut et northa wêi, mith forande berga fon
ise ånd stênum. Tha spring kêm, hyf jrtha hjra selva vp. Ise smolt
wêi. Ebbe kêm ånd tha walda mith byldum drêvon nêi sê. Inner Winna
jeftha Minnamônath gvng aider thurvar wither hêm fâra. Ik kêm mith en
fâm to thêre burch Ljudgârda. Ho drove sach et ut. Tha walda thêra
Lindawrda wêron mêst wêi. Thêr tha Ljudgârde wêst hêde, was sê. Sin
hef fêtere thene hringdik. Ise hêde tha tore wêi brocht ånd tha husa
lêide in thrvch ekkôrum. Anna helde fonna dik fond ik en stên. vsa
skriver hêd er sin nôm inwryten, thåt wêre my en bâken. Sâ-t mith
vsa burch gvngen was, was-t mith mitha ôra gvngon. Inna hâga lânda
wêron hja thrvch jrtha, inna dêna landa thrvch wêter vrdên. Allêna
Fryasburch to Texland wårth vnedêrad fvnden. Men al et lånd thet
northward lêid hêde, wêre vnder sê. Noch nis-t navt boppa brocht. An
thås kâd fon-t Flymâre wêron nêi meld wrde thrichtich salta mâra
kvmen, vnstonden thrvch tha walda, thêr mith grvnd ånd al vrdrêven
wêron. To Westflyland fiftich. Thi gråft thêr fon-t Alderga thweres
to het land thrvchlâpen hêde, was vrsôndath ånd vrdên. Tha stjurar
ånd ôr fârande folk, thêr to honk wêron, hêde hjara selva mith mâga
ånd sibba vppira skepum hret. Men thåt swarte folk fon Lydasburch
ånd Alikmarum hêde alên dên. Thawil tha swarta sûdward dryvon,
hêdon hja fêlo mångêrtne hret, ånd nêidam nimman ne kêm to aska
tham, hildon hja tham to hjara wiva. Tha månniska thêr to bek kêmon,
gvngon alle binna tha hringdika thêra burgum hêma, thrvchdam et thêr
buta al slyp ånd broklând wêre. Tha gamla husa wrde byên klust. Fona
boppalândum kâpade mån ky ånd skêp, ånd inna tha grâte husa thêr to
fâra tha fâmna sêten hêde, wrde nw lêken ånd filt mâkad, vmbe thes
lêvens willa. Thåt skêd 1888 [74] jêr nêi thåt Atlând svnken was.
In 282 jêr [75] nêdon wi nên Êremoder navt hat, ånd nw ella tomet
vrlêren skinde, gvng mån êne kjasa. Thet hlot falde vp Gosa to
nômath Makonta. Hju wêre Burchfâm et Fryasburch to Texlând. Hel fon
hawed ånd klâr fon sin, êlle god, ånd thrvchdam hira burch allêna
spârad was, sach alrik thêrut hira hropang. Tjan jêr lêttere kêmon
tha stjurar fon Forana ånd fon Lydas burch. Hja wildon tha swarta
månniska mith wif ånd bern to thet lând utdryva. Thêrwr wildon hja
thêre Moder is rêd biwinna. Men Gosa frêje, kånst ên ånd ôr to bek
fora nêi hjra lândum, thån âchste spod to mâkjande, owers ne skilun
hja hjara mâga navt wither ne finda. Nê sêide hja. Thâ sêide Gosa:
Hja håvon thin salt provad ånd thin bråd êten. Hjara lif ånd lêva
håvon hja vnder jow hod stålad. I moste jow ajne hirta bisêka. Men ik
wil thi en rêd jeva. Hald hjam alond jow wåldich biste vm ra wither
honk to fora. Men hald hjam bi jow burgum thêr bûta. Wâk ovir hjara
sêd ånd lêr hjam as jef hja Fryas svna wêre. Hjra wiva send hyr tha
steriksta. As rêk skil hjara blod vrfljuchta, til er tha lesta navt
owers as Fryas blod in hjara åfterkvmande skil bilywa. Sâ send hja
hyr bilêwen. Nw winst ik wel thåt mina åfterkvmande thêr vp letta,
ho fêr Gosa wêrhêd sprek. Thâ vsa lânda wither to bigana wêr, kêmon
thêr banda erma Saxmanna ånd wiva nêi tha vvrdum fon Stavere ånd thåt
Alderga, vmbe golden ånd ôra sjarhêd to sêkane fon ut tha wasige
bodeme. Thach tha stjurar nildon hja navt to lêta. Tha gvngon hja
tha lêthoga thorpa bihêma to West Flyland, vmbe ra lif to bihaldane.
NW WIL IK SKRIWA HO THA GÊRTMANNA AND FÊLO HÊLÊNJA FOLGAR TOBEK KÊMON.
Twa jêr nêi thåt Gosa Moder wrde [76], kêm er en flâte to thet
Flymara in fala. Thet folk hropte ho.n.sêen. Hja foron til Stavere,
thêr hropton hja jeta rêis. Tha fôna wêron an top ånd thes nachtes
skâton hja barnpila [77] anda loft. Thâ dêirêd wêre rojadon svme mith
en snâke to thêre hava in. Hja hropton wither ho.n. sêen. Thâ hja
landa hipte-n jong kerdel wal vp. In sina handa hêdi-n skild, thêrvp
was bråd ånd salt lêid. Afterdam kêm en grêva, hi sêide wi kvmath
fona fere Krêkalandum wêi, vmb vsa sêd to warjande, nw winstath wi i
skolde alsa mild wêsa vs alsa fül lând to jêvane thåt wi thêrvp müge
hêma. Hi telade-n êle skêdnese thêr ik åfter bêtre skryva wil. Tha
grêva niston navt hwat to dvande, hja sandon bodon allerwêikes, âk
to my. Ik gvng to ånd sêide: nw wi-n Moder håve agon wi hjra rêd to
frêjande. Ik selva gvng mitha. Thju Moder, thêr ella wiste, sêide, lêt
hja kvme, sâ mügon hja vs lând helpa bihalda: men lêt hjam navt vp êne
stêd ne bilyva, til thju hja navt waldich ne wrde ovir vs. Wi dêdon
as hju sêid hêde. That wêre êl nêi hjra hêi. Fryso reste mith sinâ
ljudum to Stavere, that hja wither to êne sêstêde mâkade, sa god hja
machte. Wichhirte gvng mith sinum ljudum astward nêi there Êmude. Svme
thêra Johnjar, thêr mênde thåt hja font Alderga folk sproten wêre,
gvngen thêr hinne. En lyth dêl thêr wânde thåt hjara êthla fon tha
sjugon êlanda wei kêmon, gvngon hinne ånd setton hjara selva binna
tha hringdik fon thêre burch Walhallagâra del. Ljudgêrt thene skolte
bi nachte fon Wichhirte wårth min åthe åfternêi min frjund. Fon ut
sin dêibok håv ik thju skêdnese thêr hir åfter skil folgja.
Nei thåt wi 12 mel 100 ånd twia 12 jêr bi tha fif wêtrum sêten hêde,
thahwila vsa sêkåmpar alle sêa bifâren hêde thêr to findane, kêm
Alexandre [78] tham kêning mith en weldich hêr fon boppa allingen
thêr strâm vsa thorpa bifâra. Nimman ne måcht im wither worda. Thach
wi stjurar thêr by tha sê sâton, wi skêpt vs mith al vsa tilbêre
hava in ånd brûda hinna. Tha Alexandre fornom thåt im sâ ne grâte
flâte vntfâra was, wårth er wodinlik, to swêrande hi skolde alle
thorpa an logha offerja jef wi navt to bek kvma nilde. Wichhirte
lêide siak to bedde. Thâ Alexandre thåt fornom heth er wacht
alont er bêter wêre. Afternêi kêm er to him sêr kindlyk snakkande,
thach hi thrjvchde lik hi êr dên hêde. Wichhirte andere thêr åfter,
o aldergrâteste thêra kêningar. Wi stjurar kvmath allerwêikes, wi
hâven fon jow grâte dêdun hêred. Thêrvmbe send wi fvl êrbidenese to
fara jowa wêpne, tha jet mar vr thina witskip. Men wi ôthera wy send
frybern Fryas bern. Wy ne mügon nêne slâfona navt ne wrde. Jef ik
wilde, tha ôra skolde rêder sterva willa, hwand alsa ist thrvch vsa
êwa bifôlen. Alexandre sêide: ik wil thin lând navt ne mâkja to min
bût, ner thin folk to mina slâfona. Ik wil blât thåt ste my thjanja
skolste vmb lân. Thêrvr wil ik swêra by vs bêdar godum, thåt nimman vr
my wrogja skil. Tha Alexandre åfternei bråd ånd salt mith im dêlade,
heth Wichhirte that wiste dêl kâsen. Hi lêt tha skêpa hala thrvch sin
svne. Tha thi alle tobek wêron, heth Alexandre thi alle hêred. Thêr
mitha wilde hi sin folk nêi tha helge Gônga fâra, thêr hi to land
navt hêde müge nâka. Nw gvng er to ånd kâs altham ut sin folk ånd
ut sina salt-atha thêr wenath wêron vvr-ne sê to fârane. Wichhirte
was wither siak wrden, thêrvmbe gvng ik allêna mitha ånd Nearchus
fon thes keningis wêga. Thi tocht hlip svnder fardêl to-n-ende,
uthâvede tha Johnjar immerthe an vnmin wêron with tha Phonisjar,
alsa Nêarchus thêr selva nên bâs ovir bilywe ne kv. Intwiska hêde
tham kêning navt stile nêst. Hi hêde sina salt-atha bâma kapja
lêta ånd to planka mâkja. Thrvch help vsar timberljud hêder thêr of
skêpa mâkad. Nw wilder selva sêkêning wertha, ånd mith êl sin hêr
thju Gonga vpfâra. Thach tha salt-atha thêr fon thet bergland kêmon,
wêron ang to fara sê. As hja hêradon thåt hja mith moste, stakon hja
tha timberhlotha ane brônd. Thêr thrvch wrde vs êle thorp anda aska
lêid. Thet forma wânde wy thåt Alexandre thåt bifalen hêde ånd jahwêder
stand rêd vmb sê to kjasane. Men Alexander wêre wodin, hi wilde tha
salt-atha thrvch sin ajn folk ombrensa lêta. Men Nêarchus tham navt
allêna sin êroste forst men ak sin frjund wêre, rêde him owers to
dvande. Nw bêrad er as wen der lavade thet vnluk et dên hêde. Tha hi
ne thvrade sin tocht navt vrfata. Nw wild er to bek kêra, thach êr
hi thåt dêde, lêt hi thet forma bisêka hwa-r skeldich wêron. Dry-r
thåt wiste lêt er altham svnder wêpne bilywa, vmb en ny thorp to
mâkjande. Fon sin ajn folk lêt er wepned vmbe tha ôra to tåmma, ånd
vmbe êne burch to bvwande. Wy moston wiv ånd bern mith nimma. Kêmon
wi anda muda thêre Êuphrat, sa machton wi thêr en stêd kiasa jeftha
omkêra, vs lân skold vs êvin blyd to dêlath wrde. An tha nya skêpa,
thêr tha brônd vntkvma wêron, let-er Johniar ånd Krêkalandar gâ. Hi
selva gvng mith sin ôra folk allingen thêre kâd thrvch tha dorra
wostêna, thåt is thrvch et land thåt Irtha vphêid hêde uta sê, tha
hju thju strête after vsa êthela vphêide as hja inna Râde sê kêmon.
Tha wy to ny Gêrtmanja kêmon (ny Gêrtmanja is en hâva thêr wi
selva makad hede, vmbe thêr to wêterja) mêton wi Alexandre mith sin
hêr. Nêarchus gvng wal vp ånd bêide thrja dêga. Tha gvng et wither
forth. Tha wi bi thêre Êuphrat kêmon, gvng Nêarchus mith sina salt-atha
ånd fêlo fon sin folk wal vp. Tha hi kêm hring wither. Hi sêide, thi
kêning lêt jow bidda, i skille jet en lithge tocht to sinra wille dvan,
alont et ende fona Râde sê. Thêrnêi skil jawehder sâ fül gold krêja
as er bêra mêi. Tha wi thêr kêmon, lêt er vs wysa hwêr thju strête
êr wêst hêde. Thêr nêi wylader ên ånd thritich dêga, alan ut sjande
vvra wostêne.
Tho tha lesta kêm er en hloth månniska mith forande twa hondred
êlephanta thvsend kêmlun tolêden mith woden balkum, râpum ånd allerlêja
ark vmbe vsa flâte nêi tha Middelsê to tyande. Thåt bisâwd-vs, ånd
likt vs bal to, men Nêarchus teld vs, sin kêning wilde tha ôthera
kêninggar tâna that i weldiger wêre, sâ tha kêninggar fon Thyris êr
wêsen hêde. Wi skoldon men mith helpa, sêkur skolde vs thåt nên skâda
navt dva. Wi moston wel swika, ånd Nearchus wiste ella sâ pront to
birjuchte thåt wi inna Middelsê lêide êr thrja mônatha forby wêron. Tha
Alexandre fornom ho-t mith sinra onwerp ofkvmen was, wårth er sa
vrmêten thåt er tha drage strête utdiapa wilde Irtha to-n spot. Men
Wr.alda lêt sine sêle lâs, thêrvmbe vrdronk er inna win ånd in sina
ovirmodichhêd, êr thåt er bijinna kvste. After sin dâd wrde thet rik
dêlad thrvch sina forsta. Hja skolde alrek en dêl to fara sina svnum
wârja, thach hja wêron vnmênis. Elk wilde sin dêl bihalda ånd selva
formâra. Tha kêm orloch ånd wi ne kvste navt omme kêra. Nêarchus
wilde nw, wi skolde vs del setta an Phonisi his kâd, men thåt nilde
nimman navt ne dva. Wi sêide, rêder willath wi wâga nêi Fryasland to
gâna. Tha brocht-er vs nei thêre nya hâva fon Athenia, hwêr alle åfte
Fryas bern formels hin têin wêron. Forth gvngon wi salt-âtha liftochta
ånd wêpne fâra. Among tha fêlo forsta hêde Nêarchus en frjund mith nôme
Antigonus. Thisse strêdon bêde vmb ên dol, sâ hja sêidon as follistar
to fâra-t kêninglike slachte ånd forth vmbe alle Krêkalanda hjara alda
frydom wither to jêvane. Antigonus hêde among fêlo ôtherum ênnen svn,
thi hête Demêtrius, åfter tonômad thene stêda winner. Thisse gvng
ênis vpper stêde Salâmis of. Nêi thåt er thêr en stût mêi strêden hêde
most er mith thêre flâte strida fon Ptholemeus. Ptholemêus, alsa hête
thene forst thêr welda ovir Êgiptaland. Dêmêtrius wn thêre kêse, tha
navt thrvch sina salt-âtha, men thrvch dam wy him helpen hêde. Thit
hêde wi dên thrvch athskip to fâra Nêarchus, hwand wi him far basterd
blod bikånde thrvch sin friska hûd ånd blâwa âgon mith wit hêr. After
nêi gvng Dêmêtrius lâs vp Hrodus [79] thêr hinne brochton wi sina
salt-âtha ând liftochta wr. Thâ wi tha leste rêis to Hrodus kêmon,
was orloch vrtyan. Dêmêtrius was nêi Athenia fâren. Tha vs kêning
thåt vnderstande, lêd-er vs tobek. Tha wi anda hâve kêmon, wêre êl et
thorp in row bidobben. Friso thêr kêning wêr ovir-a flâte, hêde en svn
ånd en toghater tûs, sâ bjustre fres, as jef hja pâs ut Fryasland wêi
kvmen wêren, ånd sâ wonderskên as nimman mocht hügja. Thjv hrop thêrvr
gvng vvr alle Krêkalanda ånd kêm in tha âra fon Dêmêtrius. Dêmêtrius
wêre vvl ånd vnsêdlik, ånd hi thogte thåt-im ella fry stvnde. Hi lêt
thju toghater avbêr skâkja. Thju moder ne thvrade hjra joi [80] navt
wachtja, joi nomath tha stjurar wiva hira mâna, thåt is blideskip,
ak segsath hja swêthirte. Tha stjurar hêton hjra wiva trâst, ånd fro
jefta frow thåt is frü âk frolik, thåt is êlik an frü. Thrvchdam hju
hjra man navt wachtja thurade, gvng hju mith hjra svne nêi Dêmêtrius
ånd bad, hi skolde hja hjra toghater wither jêva. Men as Dêmêtrius
hira svn sa, lêt-er tham nêi sinra hove fora, ånd dêde alên mith him,
as-er mith tham his suster dên hêde. Anda moder sand hi en buda gold,
thach hju stirt-et in sê. As hju thûs kêm, warth hju wansinnich,
allerwêikes run hju vvra strête: nåst min kindar navt sjan, o wach,
lêt mi to jow skul sêka, wand min joi wil mi dêja for tha-k sina kindar
wêi brocht håv. Tha Dêmêtrius fornom, thåt Friso to honk wêre, sand-i
en bodja to him segsande, thåt hi sina bern to him nomen hêde wmbe ra
to fora to-n hâge stât vmbe to lânja him to fâra sina thjanesta. Men
Friso thêr stolte ånd herdfochtich wêre, sand en bodja mith en brêve
nêi sinum bern tha, thêrin mânde hi hjam, hja skolde Dêmêtrius to
willa wêsa, vrmithis tham hjara luk jêrde. Thach thene bodja hêde
jeta-n ora brêve mith fenin, thêrmêi bifâl-er hja skolde thåt innimma,
hwand sêid-er-vnwillinglik is thin lif bivvllad, thåt ne skil jow
navt to rêkned ni wrde, thach sâhwersa jow jowe sêle bivvlath sa ne
skil jow nimmerthe to Walhâlla ne kvma, jow sêle skil thån ovir irtha
ommewâra, svnder å thet ljucht sja to mugande, lik tha flâramusa ånd
nachtula skilstv alra dystik in thina hola skula, thes nachtis utkvma,
then vp vsa gråva grâja ånd hûla, thahwila Frya hjra haved fon jow
ofwenda mot. Tha bern dêde lik-ra bifâlen warth. Dêmêtrius lêt ra
likka in sê werpa ånd to tha månniska wrde sêid, thåt hja fljucht
wêron. Nw wilde Friso mith alleman nêi Fryasland fâra, thêr-i êr wêst
hêde, men tha mêst nilde thåt navt ne dva. Nw gvng Friso to ånd skât
thet thorp mith-a kêninglika fârrêdskûrum anda brônd. Hjud ne kv ni
thvrade ninman ne bilywa, ånd alle wêron blyde, that hja bûta wêre,
bihalva wif ånd bern hêdon wi ella abefta lêten, thach wi wêron to
lêden mith liftochtum ånd orlochtuch.
Friso nêde nach nên fretho. Tha wi by tha alda hâve kêmon gvnger
mith sina drista ljudum to ånd skât vnwarlinga tha brônd inna skêpa,
thêr-i mith sina pilum bigâna kv. After sex dêgum sâgon wi tha
orlochflâte fon Dêmêtrius vp vs to kvma. Friso bifâl vs, wi moston
tha lithste skêpa åfterhâde in êne brêde line, tha stora mith wif
ånd bern fârut. Forth bâd er wi skoldon tha krânboga fon for nimma
ånd anda åftestêwen fåstigja, hwand sêid er, wi achon al ffjuchtande
to fjuchtane. Nimman ne mêi him formêta vmb en enkeldera fyand to
forfolgjande, alsa sêid-er is min bislut. Tha hwila wi thêrmitha al
dvande wêron, kêm wind vs vppa kop, to thêra låfa ånd thêra wiva skrik,
thrvchdam wi nêne slâvona navt nêde as thêra thêr vs bi ajn willa
folgan wêre. Wi ne machton hja thus navt thruch roja ni vntkvma. Men
Wralda wiste wel, hwêrvmb-er sâ dêde, ånd Friso thêr-et fata, lêt
tha bårnpila ring inna krânboga lidsa. To lik bâd-er thåt nimman
skiata ne machte, êr hy skâten hêde. Forth sêid-er thåt wi alle nêi
thåt midloste skip skiata moste, is thåt dol god biracht sêid-er,
sâ skilun tha ôra him to helpane kvma ånd thån mot alrik skiata sa-r
alderbesta mêi. As wi nw arhalf ketting fon-ra of wêre, bigoston tha
Phonisiar to skiata. Men Friso n-andere navt bi fâra tha êroste pil
del falde a sex fadema fon sin skip. Nw skât-er. Tha ôra folgade,
thet likte en fjurrêin ånd thrvchdam vsa pila mith wind mêi gvngon,
bilêvon hja alle an brônd, ånd nâkade selva tha thridde lâge. Allera
månnelik gyradon ånd jûwgade. Men tha krêta vsar witherlâgum wêron
sa herde, thet-et vs thet hirte binêpen warth. As Friso mênde thåt
et to koste, lêt-er ofhalde ånd wi spode hinne. Thach nêi that
wi twa dêga forth pilath hêde, kêm thêr en ôre flâte ant sjocht,
fon thrittich skêpun, thêr vs stêdis in wnne. Friso lêt vs wither
rêd makja. Men tha ôthera sandon en lichte snâka fvl rojar forut,
tha bodon thêra bâdon ut alera nôma jef hja mith fâra machte. Hja
wêron Johniar, thrvch Dêmêtrius wêron hja wåldantlik nêi there alda
hâve skikad. Thêr hêdon hja fon thêre kêse hêrad ånd nw hêdon hja
thet stolta swêrd antjan, ånd wêron vs folgad. Friso thêr fül mitha
Johnjar faren hêde sêide jå, men Wichhirte vsa kêning sêide nê. Tha
Johnjar send afgoda thjanjar sêid-er, ik selva håv hêrad, ho hja thi
an hropte. Friso sêide thet kvmath thrvch tha wandel mith tha åfta
Krêkalandar. Thåt håv ik vâken selva dên. Thach ben ik alsa herde
Fryas as tha finste fon jow. Friso wêre thene mån thêr vs to Fryasland
wisa moste. Thus gvngon tha Johnjar mith. Ak likt-et nei Wr.aldas hêi,
hwand êr thrja mônathe om hlâpen wêron, gvngon wi allingen Britannja,
ånd thrja dêga lêter machton wi ho.n sêen hropa.
THIT SKRIFT IS MIJ OWER NORTLAND JEFTHA SKÊNLAND JÊVEN.
Vndera tida thåt vs land del sêg, wêre ik to Skênland. Thêr gvng et
alsa to. Thêr wêron grâte mâra, thêr fon tha bodeme lik en blêse vt
setta, then spliton hja vt-ên. Uta rêta kêm stof as-t gliande yser
wêre. Thêr wêron berga thêr tha krunna of swikte. Thesse truldon
nêther ånd brochton walda ånd thorpa wêi. Ik self sâ thåt en berch
fon tha ôra of torent wrde. Linrjucht sêg er del. As ik afternêi
sjan gvng, was thêr en mâre kvmen. Tha irtha bêterad was, kêm er
en hêrtoga fon Lindasburch wêi, mit sin folk ånd en fâm, thju fâm
kêthe allomme: Thene Mâgy is skeldich an al-eth lêt thåt wi lêden
håve. Hja tâgon immer forth en thet hêr wårth al grâter. Thene Mâgy
fluchte hinne, mån fand sin lik, hi hêde sin self vrdên. Tha wrdon
tha Finna vrdrêven nêi ênre stêd, thêr machton hja lêva. Thêr wêron
fon basterde blode. Thissa machton biliwa, thach fêlo gvngon mith tha
Finna mêi. Thi hêrtoga warth to kêning kêren. Tha kårka thêr êl bilêven
wêron wrde vrdên. Sont komath tha gode Northljud vâken to Texland vmb
there Moder-is rêd. Thâ wi ne mügath hjam for nêne rjuchta Fryas mar
ne halde. Inna Dênamarka ist sêkur as bi vs gvngon. Tha stjurar, tham
hjara self thêr stoltelika sêkåmpar hêton, send vppira skêpa gvngon,
ånd åfternêi sind hja to bek gvngon.
Held!
Hwersa thene Kroder en tid forth kroden heth, thån skilun tha
åfterkomanda wâna thåt tha lêka and brêka, thêr tha Brokmanna mith
brocht håve, åjen were an hjara êthla. Thêr vr wil ik wâka ånd thus
sâ fül vr hjåra plêga skriva as ik sjan hå. Vr tha Gêrtmanna kån
ik rêd hinne stappa. Ik nåv navt fül mithra omme gvngen. Tha sâ
fêr ik sjan hå send hja thåt mast bi tâl ånd sêd bilêwen. Thåt ne
mêi ik navt segsa fon tha ôthera. Thêr fon.a Krêkalânda wêi kvme,
send kwâd ther tâl ånd vppira sêd ne mêi mån êl navt boga. Fêlo
håvath brûna âgon ånd hêr. Hja send nidich ånd drist ånd ång thrvch
overbilâwichhêd. Hwêrsa hja sprêka, sâ nômath hja the worda fâr vppa
thêr lerst kvma mosta. Ajen ald segath hja âd, åjen salt sâd, mâ fori
mån, sel fori skil, sode fori skolde, to fül vmb to nomande. Ak forath
hja mêst vrdvaliske ånd bikirte nôma, hwêran mån nên sin an hefta ne
mêi. Tha Johniar sprêkath bêtre, thach hja swygath thi h ånd hwêri
navt nêsa mot, wårth er ûtekêth. Hwersa imman en byld mâkath åfter
ênnen vrstvrven ånd thet likt, sâ lâwath hja, thåt thene gâst thes
vrsturvene thêr inne fârath. Thêrvr håvath hja alle bylda vrburgen
fon Frya, Fåsta, Mêdêa, Thjanja, Hellênja ånd fêlo ôthera. Hwerth
thêr en bern ebern, sâ kvmath tha sibba et sêmne ånd biddath an Frya
thåt hju hjara fâmkes mêi kvma lêta thåt bern to sêenande. Håvon hja
bêden sa ne mêi nimman him rora ni hêra lêta. Kvmt et bern to gråjande
ånd halt thit en stvnde an, alsa is thåt en kwâd têken ånd man is an
formoda, thåt thju måm hordom dên heth. Thêrvr håv ik al årge thinga
sjan. Kvmt et bern to slêpande, sâ is thåt en têken, thåt tha fâmkes
vr-et kvmen send. Lakt et inna slêp, sâ håvon tha fâmkes thåt bern
luk to sêit. Olon lâwath hja an bosa gâsta, hexna, kolla, aldermankes
ånd elfun, as jef hja fon tha Finna wei kêmen. Hyrmitha wil ik enda
ånd nw mên ik tha-k mår skrêven hå, as ên minra êthla. Frêthorik.
Frêthorik min gâd is 63 jêr wrden. Sont 100 ând 8 jêr is hi thene
êroste fon sin folk, thêr frêdsum sturven is, alle ôthera send vndera
slêga swikt, thêrvr thåt alle kåmpade with ajn ånd fêrhêmande vmb
rjucht ånd plicht.
Min nôm is Wil-jo, ik bin tha fâm thêr mith him fona Saxanamarka to
honk for. Thrvch tâl ånd ommegang kêm et ut, thåt wi alle bêde fon
Adela his folk wêron, thâ kêm ljafde ånd åfternêi send wi man ånd wif
wrden. Hi heth mi fyf bern lêten, 2 suna ånd thrju toghatera. Konerêd
alsa hêt min forma, Hâchgâna min ôthera, mine aldeste toghater
hêth Adela, thju ôthera Frulik ånd tha jongeste Nocht. Thâ-k nêi
tha Saxanamarka for, håv ik thrju boka hret. Thet bok thêra sanga,
thêra tellinga, ånd thet Hêlênja bok. Ik skrif thit til thju mån navt
thånka ne mêi thåt hja fon Apollânja send; ik håv thêr fül lêt vr
had ând wil thus âk thju êre hå. Ak håv ik mâr dên, tha Gosa-Makonta
fallen is, hwames godhêd ånd klârsjanhêd to en sprêkword is wrden,
thâ ben ik allêna nêi Texland gvngen vmbe tha skrifta vr to skrivane,
thêr hju åfter lêten heth, ånd thâ tha lerste wille fonden is fon
Frâna ånd tha nêilêtne skrifta fon Adela jefta Hellênja, håv ik thåt
jetta rêis dên. Thit send tha skrifta Hellênjas. Ik set hjam fâr vppa
vmbe thåt hja tha aldesta send.
ALLE AFTA FRYAS HELD.
In êra tida niston tha Slâvona folkar nawet fon fryhêd. Lik oxa wrdon
hja vnder et juk brocht. In irthas wand wrdon hja jâgath vmbe mêtal
to delvane ånd ut-a herde bergum moston hja hûsa hâwa to forst ånd
presterums hêm. Bi al hwat hja dêdon, thêr nas nawet to fâra hjara
selva, men ella moste thjanja vmbe tha forsta ånd prestera jeta riker
ånd weldiger to mâkjane hjara selva to sådene. Vnder thesse arbêd
wrdon hja grêv ånd stråm êr hja jêrich wêron, ånd sturvon svnder n
ochta afskên irtha tham overflodlik fvl jêf to bâta al hjara bern. Men
vsa britna kêmon ånd vsa bânnalinga thrvch tha Twisklânda vr in hjara
marka fâra ånd vsa stjurar kêmon in hjara hâvna. Fon hjam hêradon hja
kålta vr êlika frydom ånd rjucht ånd overa êwa, hwêr bûta nimman omme
ne mêi. Altham wrde vpsugon thrvch tha drova månniska lik dâwa thrvch
tha dorra fjelde. As hju fvl wêron bijonnon tha alderdrista månniska to
klippane mith hjara kêdne, alsa-t tha forsta wê dêde. Tha forste send
stolte ånd wichandlik, thêrvmbe is thêr âk noch düged in hjara hirta,
hja birêdon et sêmine ând javon awet fon hjara overflodalikhêd. Men
tha låfa skin frâna prestara ne machton thåt navt ne lyda, emong
hjara forsinde godum hêdon hja âk wrangwråda drochtne eskêpen. Pest
kêm inovera lânda. Nw sêidon hja, tha drochtna send tornich overa
overhêrichhêd thêra bosa. Tha wrdon tha alderdrista månniska mith
hjara kêdne wirgad. Irtha heth hjara blod dronken, mith thåt blod
fode hju früchda ånd nochta, ånd alle tham thêr of êton wrdon wis.
16 wâra 100 jêr lêden [81] is Atland svnken, ånd to thêra tidum
bêrade thêr awat hwêr vppa nimman rêkned nêde. In-t hirte fon Findas
lând vppet berchta lêid en del, thêr is kêthen Kasamyr [82], thet is
sjeldsum. Thêr werth en bern ebern, sin måm wêre thju toghater enis
kêning ånd sin tât wêre-n hâvedprester. Vmb skôm to vnkvma mosten hja
hjara åjen blod vnkvma. Thêrvmbe wårth er bûta thêre stêde brocht bi
årma månniska. In twiska was-t im navt forhêlad ne wrden, thêr vmbe
dêd er ella vmbe wisdom to gêtane ånd gârane. Sin forstân wêre sâ grât
thåt er ella forstânde hwat er sâ ånd hêrade. Thåt folk skowde him mit
êrbêdenese and tha prestera wr don ang vr sina frêga. Thå-r jêrich
wrde gvnger nêi sinum aldrum. Hja moston herda thinga hêra, vmb-im
kwit to werthane javon hja him vrflod fon kestlika stênum; men hja ne
thvradon him navt avbêr bikânnâ as hjara åjne blod. Mith drovenese
in vrdelven overa falxe skôm sinra aldrum gvng-er ommedwâla. Al
forth fârande mête hi en Fryas stjurar thêr as slâv thjanade, fon
tham lêrd-i vsa sêd ånd plêgum. Hi kâpade him fry, ånd to ther dâd
send hja frjunda bilêwen. Alomme hwêr er forth hinne tâch, lêrd-i
an tha ljuda thåt hja nêne rika ner prestera tolêta moston, thåt hja
hjara selva hode moston åjen falxe skôm, ther allerwêikes kvad dvat
an tha ljavde. Irtha sêid-er skånkath hjara jêva nêi mêta men hjara
hûd klâwat, thåt mån thêrin âch to delvane to êrane ånd to sêjane,
sâ mån thêrof skêra wil. Thach sêid-er nimman hovat thit to dvande
fori ennen ôthera hit ne sy, thåt et bi mêne wille jef ut ljavade
skêd. Hi lêrde thåt nimman in hjara wand machte frota vmbe gold
her silver ner kestlika stêna, hwêr nid an klywath ånd ljavde fon
fljuchth. Vmbe jow manghêrta ånd wiva to sjarane, sêid-er, jêvath
hjara rin strâma ênoch. Nimman sêid-er is weldich alle månniska
mêtrik ånd êlika luk to jân. Tha thåt it alra månniska plicht vmbe
tha månniska alsa mêtrik to mâkjane ånd sa fêlo nocht to jân, as to
binâka is. Nêne witskip seid-er ne mêi mån minachtja, thach êlika
dêla is tha grâteste witskip, thêr tid vs lêra mêi. Thêrvmbe thåt
hjv argenese fon irtha wêrath ånd ljavde feth.
Sin forme nôm wêre Jes-us [83], thach tha prestera thêr-im sêralik
håton hêton him Fo thåt is falx, thåt folk hête him Kris-en thåt is
herder, ånd sin Fryaske frjund hêta him Bûda, vmbe that hi in sin
hâvad en skåt fon wisdom hêde ånd in sin hirt en skåt fon ljavde.
To tha lersta most-er fluchta vr tha wrêka thêra prestera, men vral
hwêr er kêm was sine lêre him fârut gvngen ånd vral hwêr-er gvng
folgadon him sina lêtha lik sine skâde nêi. Thâ Jes-vs alsa twilif
jêr om fâren hêde, sturv-er, men sina frjunda wâradon sine lêre ånd
kêthon hwêr-et âron fvnde.
Hwat mênst nw thåt tha prestera dêdon, thåt mot ik jo melde, âk mot-i
thêr sêralik acht vp jân, forth mot-i over hjara bidryv ånd renka wâka
mith alle kråftum, thêr Wralda in jo lêid heth. Thahwila Jes-us lêre
vr irtha for, gvngon tha falxe prestera nêi-t lând sinra berta sin
dâd avbêra, hja sêidon thåt hja fon sinum frjundum wêron, hja bêradon
grâte rowa, torennande hjara klâthar to flardum ånd to skêrande hjara
hola kâl. Inna hôla thêra berga gvngon hja hêma, thach thêrin hêdon hja
hjara skåt brocht, thêr binna mâkadon hja byldon åfter Jes-us, thessa
byldon jâvon hja antha vnårg thånkanda ljuda, to longa lersta sêidon
hja thåt Jes-us en drochten wêre, thåt-i thåt selva an hjam bilêden
hêde, ånd thåt alle thêr an him ånd an sina lêra lâwa wilde, nêimels
in sin kêningkrik kvme skolde, hwêr frü is ånd nochta send. Vrmites
hja wiston thåt Jes-us åjen tha rika to fjelda tâgen hêde, sâ kêthon
hja allerwêikes, that årmode hâ ånd ênfald sâ thju düre wêre vmbe in
sin rik to kvmane, thåt thêra thêr hyr vp irtha thåt mâste lêden hêde,
nêimels tha mâsta nochta håva skolde. Thahwila hja wiston thåt Jes-us
lêrad hêde thåt mån sina tochta welda ånd bistjura moste, sâ lêrdon
hja thåt mån alle sina tochta dêja moste, ånd thåt tha fvlkvminhêd
thêra månniska thêrin bistande thåt er êvin vnforstoren wrde sâ thåt
kalde stên. Vmbe thåt folk nw wis to mâkjande thåt hja alsa dêdon,
alsa bêradon hja årmode overa strêta ånd vmb forth to biwisane thåt
hja al hjara tochta dâd hêde, nâmon hja nêne wiwa. Thach sahwêrsa en
toghater en misstap hêde, sâ wårth hja that ring forjân, tha wrakka
sêidon hja most mån helpa and vmbe sin åjn sêle to bihaldane most
mån fül anda cherke jân. Thus todvande hêde hja wiv ånd bern svnder
hûshalden ånd wrdon hja rik svnder werka, men that folk wårth fül
årmer ånd mâr êlåndich as â to fâra. Thas lêre hwêrbi tha prestera nên
ôre witskip hova as drochtlik rêda, frâna skin ånd vnrjuchta plêga,
brêd hiri selva ut fon-t âsta to-t westa ånd skil âk vr vsa landa kvma.
Men astha prestera skilun wâna, thåt hja allet ljucht fon Frya ånd
fon Jes-us lêre vtdâvath håva, sâ skilum thêr in alle vvrda månniska
vpstonda, tham wêrhêd in stilnise among ekkorum wârath ånd to fâra
tha prestera forborgen håve. Thissa skilun wêsa ut forsta blod, fon
presterum blod, fon Slâvonum blod, ånd fon Fryas blod. Tham skilun
hjara foddikum ånd thåt ljucht bûta bringa, sâ thåt allera månnalik
wêrhêd mêi sjan; hja skilun wê hropa overa dêda thêra prestera ånd
forsta. Tha forsta thêr wêrhêd minna ånd rjucht tham skilun fon
tha prestera wika, blod skil strâma, men thêrut skil-et folk nye
kråfta gâra. Findas folk skil sina findingrikhêd to mêna nitha wenda,
thåt Lydas folk sina kråfta ånd wi vsa wisdom. Tha skilun tha falxa
prestera wêi fâgath wertha fon irtha. Wralda his gâst skil alomme ånd
allerwêikes êrath ånd bihropa wertha. Tha êwa thêr Wralda bi-t anfang
in vs mod lêide, skilun allêna hêrad wertha, thêr ne skilun nêne ôra
mâstera, noch forsta, ner bâsa navt nêsa, as thêra thêr bi mêna wille
kêren send. Thån skil Frya juwgja ånd Irtha skil hira jêva allêna
skånka an tha werkande månnisk. Altham skil anfanga fjuwer thusand
jêr nêi Atland svnken is ånd thusand jêr lêter skil thêr longer nên
prester ner tvang vp irtha sa.
Dela tonômath Hellênja, wâk!
Sâ lûda Frânas ûtroste wille. Alle welle Fryas held. An tha nôme
Wraldas, fon Frya, ånd thêre fryhêd grête ik jo, ånd bidde jo,
sahwersa ik falla machte êr ik en folgster nômath hêde, sâ bifêl ik
jo Tüntja thêr Burchfâm is to thêre burch Mêdêasblik, til hjud dêgum
is hja tha besta.
Thet heth Gôsa nêi lêten. Alle månniska held. Ik nåv nêne êremoder
binomad thrvchdam ik nêne niste, ånd et is jo bêter nêne Moder to
håvande as êne hwêr vp-i jo navt forlêta ne mêi. Arge tid is forbi
fâren, men thêr kvmt en ôthere. Irtha heth hja navt ne bårad ånd
Wralda heth hja navt ne skêren. Hju kvmt ut et âsta ut-a bosma thêra
prestera wêi. Sâ fêlo lêd skil hju broda, thåt Irtha-t blod algâdvr
navt drinka ne kån fon hira vrslêjana bernum. Thjustrenesse skil
hju in overne gâst thêra månniska sprêda, lik tongar-is wolka oviret
svnneljucht. Alom ånd allerwêikes skil lest ånd drochten bidryf with
fryhêd kâmpa ånd rjucht. Rjucht ånd fryhêd skilun swika ånd wi mith
tham. Men thesse winst skil hjara vrlias wrochta. Fon thrju worda
skilun vsa åfterkvmande an hjara ljuda ånd slâvona tha bithjutnesse
lêra. Hja send mêna ljavde, fryhêd ånd rjucht. Thåt forma skilun
hja glora, åfternêi with thjustrenesse kåmpa al ont et hel ånd klår
in hjawlikes hirt ånd holle wårth. Thån skil tvang fon irtha fâgad
wertha, lik tongarswolka thrvch stornewind, ånd alle drochten bidryv
ne skil thêr åjen nawet navt ne formüga. Gôsa.
THET SKRIFT FON KONERÊD.
Min êthla håvon in åfter thit bok skrêven. Thit wil ik boppa ella
dva, vmbe thåt er in min stât nên burch ovir is, hwêrin tha bêrtnesa
vp skrêven wrde lik to fâra. Min nôme is Konerêd, min tât-his nôme
was Frêthorik, min mem his nôme Wiljow. After tât his dâd ben ik to
sina folgar kêren, ånd tha-k fiftich jêr tålde kâs men mij to vrste
grêvetmån. Min tât heth skrêven ho tha Linda-wrda ånd tha Ljudgârdne
vrdilgen send. Lindahêm is jeta wêi, tha Linda-wrda far en dêl,
tha northlikka Ljudgârdne send thrvch thene salta sê bidelven. That
brûwsende hef slikt an tha hringdik thêre burch. Lik tât melth heth, sâ
send tha hâvalâsa månniska to gvngen ånd hâvon hûskes bvwad binna tha
hringdik thêra burch. Thêrvmbe is thåt ronddêl nw Ljvdwerd hêten. Tha
stjurar segath Ljvwrd, men thåt is wansprêke. Bi mina jüged was-t ôre
lând, thåt bûta tha hringdik lêid, al pol ånd brok. Men Fryas folk
is diger ånd flitich, hja wrdon mod ner wirg, thrvchdam hjara dol to
tha besta lêide. Thrvch slâta to delvane ånd kâdika to mâkjane fon
tha grvnd thêr ût-a slâta kêm, alsa håvon wi wither en gode hêm bûta
tha hringdik, thêr thju dânte het fon en hof, thrê pêla âstwarth,
thrê pêla sûdwarth ånd thrê pêla wêstwarth mêten. Hjud dêgum send
wi to dvande å-pêla to hêjande, vmb êne hâve to winnande ånd mith
ên vmb-vsa hringdik to biskirmande. Jef et werk rêd sy, sâ skilun
wi stjurar utlvka. Bi min jüged stand-et hyr bjûstre om-to, men hjud
send tha hûskes al hûsa thêr an rêja stân. And lek ånd brek thêr mith
ermode hir in glupt wêron, send thrvch flit a-buta drêven. Fon hir ut
mêi allera månnalik lêra, thåt Wr.alda vsa Alfoder, al sina skepsela
fot, mits thåt hja mod halde ånd månlik ôtherum helpa wille.
NV WIL IK VR FRISO SKRIVA.
Friso thêr al weldich wêre thrvch sin ljud, wårth âk to vrste
grêve kêren thrvch Staverens ommelandar. Hi spot mith vsa wisa fon
lând-wêr ånd sêkåmpa, thêrvmbe heth-er en skol stift hwêr in tha knâpa
fjuchta lêra nêi Krêkalandar wysa. Thån ik lâv thåt i thåt dên heth
vmb thåt jongk-folk an sin snôr to bindane. Ik håv min brother thêr
âk hin skikt, tha-s nv thjan jêr lêden. Hwand tocht ik nv wi nêne
Moder lônger navt nåve, vmbe tha ênen åjen tha ôre to bi skirmande,
âch ik dubbel to wâkane thåt hi vs nên mâster ne wårth.
Gosa neth vs nêne folgstere nômeth, thêr vr nil ik nên ordêl ne fella,
men thêr send jeta alda årg thenkande månniska, thêr mêne thåt hju-t
thêr-vr mith Friso ênis wrden is. Thâ Gosa fallen was, thâ wildon tha
ljud fon alle wrda êne ôthere Moder kjasa. Men Friso thêr to dvande
wêre vmb-en rik to fara him selva to mâkjane, Friso ne gêrde nên
rêd ner bodo fon Texland. As tha bodon thêra Landsâtum to him kêmon,
sprek-i ånde kêth. Gosa sêid-er was fêrsjande wêst ånd wiser as alle
grêva êtsêmne ånd thach nêde hju nên ljucht nêr klârhêd in thjuse
sêke ne fvnden, thêrvmbe nêde hju nêne mod hân vmb êne folgstere to
kjasane, ånd vmb êne folgstere to kjasane thêr tvyvelik wêre, thêr heth
hju bald in sjan, thêrvmbe heth hju in hjara ûtroste wille skrêven,
thåt is jow bêtre nêne Moder to håvande as êne hwêr vpp-i jo selva
navt forlêta ne mêi. Friso hêde fül sjan, bi orloch was er vpbrocht,
ånd fon tha hrenkum ånd lestum thêra Golum ånd forstum hêder krek sa
fül lêred ånd geth, as-er nêdich hêde vmbe tha ôra grêva to wêiande
hwêr hi hjam wilde. Sjan hir ho-r thêrmith to gvngen is.
Friso hêde hir-ne ôther wif nimth, thju toghater fon Wil-frêthe,
bi sin lêve was-er vrste Grêva to Staveren wêst. Thêr bi hêder twên
svna wnnen ånd twa toghatera. Thrvch sin bilêid is Kornêlja sin jongste
toghater mith min brother mant. Kornêlja is wan Fryas and mot Kornhêlja
skrêven wrde. Wêmod sin aldeste heth er an Kavch bonden. Kavch thêr
âk bi him to skole gvng is thi svnv fon Wichhirte thene Gêrtmanna
kåning. Men Kavch is âk wan Fryas ånd mot Kâp wêsa. Men kvade tâle
håvon hja mar mithbrocht as gode sêda.
Nw mot ik mith mine skêdnese a-befta kêra.
Aftre grâte flod hwêr vr min tât skrêven heth, wêron fêlo Juttar
ånd Lêtne mith ebbe uta Balda jefta kvade sê [84] fored. Bi Kât his
gat drêvon hja in hjara kâna mith yse vppa tha Dênemarka fåst ånd
thêr vp send hja sitten bilêwen. Thêr nêron narne nên månniska an-t
sjocht. Thêrvmbe håvon hja thåt lând int, nêi hjara nôme håvon hja
thåt land Juttarland hêten. Afternêi kêmon wel fêlo Denemarker to bek
fon tha hâga landum, men thissa setton hjara selva sûdliker del. And
as tha stjurar to bek kêmon thêr navt vrgvngen navt nêron, gvng
thi êna mith tha ôthera nei tha sê jefta êlandum. [85] Thrvch thisse
skikking mochton tha Juttar thåt land halda, hwêr-vppa Wr.alda ra wêjad
hêde. Tha Sêlandar stjurar tham hjara selva mith blâte fisk navt helpa
ner nêra nilde, ånd thêr en årge grins hêde an tha Gola, tham gvngon
dâna tha Phonisjar skêpa birâwa. An tha sûdwester herne fon Skênland,
thêr lêid Lindasburcht tonômath Lindasnôse, thrvch vsa Apol stift,
alsa in thit bok [86] biskrêwen stât. Alle kâdhêmar ånd ommelandar
dâna wêron eft Fryas bilêven, men thrvch tha lust thêre wrêke åjen tha
Golum ånd åjen tha Kåltana folgar gvngon hja mitha Sêlandar sâma dvan,
men that sâma dva neth nen stek navt ne halden. Hwand tha Sêlandar
hêde felo mislika plêga ånd wenhêde ovir nommen fon tha vvla Mâgjarum,
Fryas folk to-n spot. Forth gvng ek to fara him selva râwa, thach jef
et to pase kêm thån standon hja månlik ôtherum trvlik by. Thach to
tha lesta bijondon tha Sêlandar brek to krêjande an goda skêpa. Hjara
skipmâkar weron omkvmen ånd hjara walda wêron mith grvnd ånd al fon-t
land of fâged. Nw kêmon thêr vnwarlingen thry skêpa by tha ringdik
fon vsa burch mêra. Thrvch tha inbrêka vsra landum wêron hja vrdvaled
ånd tha Flymvda misfaren. Thi kâpmon thêr mith gvngen was, wilde fon
vs nya skêpa hå, thêrto hêdon hja mithbrocht allerlêja kestlika wêra,
thêr hja râwed hêdon fon tha Kåltanarlandum ånd fon tha Phonisjar [87]
skêpum. Nêidam wy selva nêne skêpa navt n-êde, jêf ik hjam flingka
horsa ånd fjvwer wêpende rinbodon mith nei Friso. Hwand to Stâveren
ånd allingen thåt Aldergâ thêr wrdon tha besta wêrskêpa maked fon herde
êken wod thêr nimmerthe nên rot an ne kvmth. Thahwila tha sêkampar by
my byde, wêron svme Juttar nêi Texland fâren ånd dânâ wêron hja nêi
Friso wêsen. Tha Sêlandar hêdon felo fon hjara storeste knâpum râwed,
thi moston vppa hjara benka roja, ånd fon hjara storeste toghtera vmb
thêr by bern to têjande. Tha stora Juttar ne mochton et navt to wêrane,
thrvchdam hja nêne gode wêpne navt nêde. Thâ hja hjara lêth telad hêde
ånd thêrvr fêlo wordon wixlad wêron, frêje Friso to tha lesta jef hja
nêne gode have in hjara gâ navt n-êde. O-jes, anderon hja, êne besta
ên, êne thrvch Wr.alda skêpen. Hju is net krek lik jow bjarkrûk thêr,
hira hals is eng, thâ in hira bålg kånnath wel thvsanda grâte kâna
lidsa, men wi nâvath nêna burch ner burchwêpne, vmbe tha râwskêpa thêr
ut to haldane. Thån mosten jow gvnst mâkja sêide Friso. God rêden
anderon tha Juttar, men wi n-åvath nêne ambachtisljud ner bvwark,
wi alle send fiskar ånd juttar. Tha ora send vrdrvnken jefta nêi tha
hâga landum fljucht. Midlar hwila hja thus kålta, kêmon mina bodon
mitha Sêlândar hêra et sina hove. Hir most nw letta ho Friso alle
to bidobbe wiste to nocht fon bêde partja ånd to bâte fon sin åjn
dol. Tha Sêlandar sêider to, hja skoldon jêrlikes fiftech skêpa håve,
nêi fåsta mêtum ånd nêi fåsta jeldum, to hrêd mith ysere kêdne ånd
krânbogum ånd mith fvlle tjuch alsa far wêrskêpa hof ånd nêdlik sy,
men tha Juttar skoldon hja thån mith frêthe lêta, ånd all-et folk thåt
to Fryasbern hêred. Jâ hi wilde mar dva, hi wilde al vsa sêkåmpar
utnêda thåt hja skolde mith fjuchta ånd râwa. Thâ tha Sêlandar wêi
brit wêron, thâ lêt er fjuwertich alda skêpa to laja mith burchwêpne,
wod, hirbaken stên, timberljud, mirtselêra ånd smêda vmbe thêr mith
burga to bvwande. Witto, that is witte sin svn, sand hi mith vmb to
to sjanande. Hwat thêr al fâr fallen is, n-is my navt ni meld, men sa
fül is mi bâr wrden, an byde sida thêre haves mvde is êne withburch
bvwed, thêr in is folk lêid that Friso uta Saxanamarka tâch. Witto heth
Sjuchthirte bifrêjad ånd to sin wiv nomen. Wilhem alsa hête hira tat,
hi was vreste Aldermån thêra Juttar, that is vrste Grêvetman jefta
Grêve. Wilhem is kirt after sturven ånd Witto is in sin stêd koren.
HO FRISO FORTHER DÊDE.
Fon sin êrosta wif hêder twên sviaringa bihalda, thêr sêr klok
wêron. Hetto, that is hête, thene jongste skikt er as senda boda
nêi Kattaburch thåt djap inna Saxanamarka lêid. Hi hêde fon Friso
mith krêjen sjugon horsa buta sin åjn, to lêden mith kestlika sêkum,
thrvch tha sêkåmpar râwed. Bi jahweder hors wêron twên jonga sêkåmpar
ånd twên jonga hrutar mith rika klâdarum klâth ånd jeld in hiara
bûdar. Êvin as er Hetto nêi Kattaburch skikte, skikter Bruno, thåt
is brûne, thene ôthera svjaring nêi Mannagårda wrda, Mannagårda
wrda is fâr in thit bok [88] Mannagårda forda skrêven, men thât is
misdên. Alle rikdoma thêr hja mith hede wrdon nêi omstand wêi skånkt
an tha forsta and forstene ånd an tha utforkêrne mangêrtne. Kêmon thâ
sine knapa vppa thêre mêid vmbe thêr mith et jongkfolk to dônsjane,
sa lêton hja kvra mith krûdkok kvma ånd bårgum jeftha tonnum fon
tha besta bjar. After thissa bodon lêt-er immer jongkfolk over tha
Saxanarmarka fâra, thêr alle jeld inna budar hêde ånd alle mêida
jeftha skånkadja mith brochton, ånd vppa thêre mêid têradon hja alon
vnkvmmerlik wêi. Jef-t nv bêrde thåt tha Saxana knâpa thêr nydich nêi
utsâgon, thån lakton hja godlik ånd sêidon, aste thvrath thene mêna
fyand to bikåmpane, sâ kånst thin brêid jet fül riker mêida jân ånd
jet forstelik têra. Al bêda sviaringa fon Friso send bostigjad mith
toghaterum thêra romriksta forstum, ånd åfkernêi kêmon tha Saxanar
knâpa ånd mangêrtne by êlle keddum nêi thåt Flymar del.
Tha burchfâmna ånd tha alda fâmna thêr jeta fon hjar êre grâthêd wiste,
nygadon navt vr nêi Frisos bedriv, thêrvmbe ne kêthon hja nên god fon
him. Men Friso snôder as hja lêt-ra snâka. Men tha jonga fâmna spônd-er
mith goldne fingrum an sina sêk. Hja sêidon alomme wy nåvath longer
nên Moder mâr, men thåt kvmth dâna thåt wit jêroch send. Jvd past vs
ne kâning, til thju wi vsa landa wither winna, thêr tha Modera vrlêren
håve thrvch hjara vndigerhêd. Forth kêthon hja, alrek Fryasbern is
frydom jêven, sin stem hêra to lêtane bi fara thêr bisloten wårth bi
t kjasa ênre forste, men ast alsa wyd kvma machte thåt i jo wither ne
kåning kjasa, sâ wil ik âk min mêne segse. Nêi al hwat ik skoja mêi,
sâ is Friso thêr to thrvch Wr.alda kêren, hwand hi heth im wonderlik
hir hinne wêiad. Friso wêt tha hrenka thêra Golum, hwam his tâle hi
sprêkt, hi kån thus åjen hjara lestum wâka. Thån is thêr jeta awet to
skojande, hok Grêva skolde mån to kåning kjasa svnder that tha ôra
thêr nidich vr wêron. Aldulkera tâlum wårth thrvch tha jonga fâmnn
kethen, men tha alde fâmma afskên fê an tal, tapadon hjara rêdne ut en
ôthera bårg. Hja kêthon allerwêikes ånd to alla mannalik: Friso kêthon
hja dvath sâ tha spinna dvan, thes nachtis spônth-i netta nêi alle
sidum ånd thes dêis vrskalkth-i thêr sina vnåftertochtlika frjunda
in. Friso sêith that-er nêne prestera ner poppa forsta lyde ne mêi,
men ik seg, hi ne mêi nimman lyda as him selva. Thêrvmbe nil hi navt
ne dâja thåt thju burch Stavia wither vp hêjath warth. Thêrvmbe wil
hi nêne Moder wêr hâ. Jud is Friso jow rêd jêvar, men morne wil hi
jow kåning wertha, til thju hi over jo alle rjuchta mei. Inna bosm
thes folk-is antstondon nw twa partyja. Tha alda ånd årma wildon
wither êne Moder hâ, men thåt jongkfolk, thåt fvl strêdlust wêre
wilde ne tât jeftha kåning hâ. Tha êrosta hêton hjara selva moder
his svna ånd tha ôthera hêton hjara selva tât his svna, men tha Moder
his svna ne wrde wrde navt ni meld, hwand thrvchdam thêr fêlo skêpa
mâked wrde, was thêr ovirflod to fâra skipmâkar, smêda, sylmâkar,
rêpmâkar ånd to fâra alle ôra ambachtisljud. Thêr to boppa brochton
tha sêkåmpar allerlêja syrhêda mith. Thêr fon hêdon tha wiva nocht,
tha fâmna nocht, tha mangêrtne nocht, ånd thêrof hêdon al hjara mêgum
nocht ånd al hjara frjundum ånd âthum.
Tha Friso bi fjuwertich jêr et Stâveren hushalden hêde sturf-er. [89]
Thrvch sin bijelda hêde-r fêlo stâta wither to manlik ôtherum brocht,
thach jef wi thêr thrvch bêter wrde thvr ik navt bijechta. Fon
alle Grêva thêr bifâra him wêron n-as thêr nimman sâ bifâmed lik
Friso wêst. Tha sâ as-k êr sêide, tha jonge fâmna kêthon sina love,
thahwila tha alda fâmna ella dêdon vmb-im to achtjane ånd hâtlik to
mâkjane bi alle månniska. Nw ne machton tha alda fâmna him thêr mitha
wel navt ne stôra in sina bijeldinga, men hja håvon mith hjara bâra
thach alsa fül utrjucht thåt-er sturven is svnder thåt er kåning wêre.
NW WIL IK SKRIWA VR ADEL SIN SVNV.
Friso thêr vsa skidnese lêred hêde ut-et bok thêra Adellinga, hêde
ella dên vmbe hjara frjundskip to winnande. Sin êroste svnv thêr hi hir
won by Swêthirte sin wif, heth-er bi stonda Adel hêten. And afskên hi
kåmpade mith alle sin weld, vmbe nêne burga to forstålane ner wither
vp to bvwande, thach sand hi Adel nêi thêre burch et Texland til thju
hi diger bi diger kvd wertha machta, mith ella hwat to vsa êwa, tâle
ånd sedum hêreth. Tha Adel twintich jêr tålde lêt Friso him to sin
åjn skol kvma, ånd as er thêr utlêred was, lêt-er him thrvch ovir alle
stâta fâra. Adel was-ne minlika skalk, bi sin fâra heth-er fêlo âtha
wnnen. Dâna is-t kvmen thåt et folk him Atha-rik hêten heth, awet hwat
him åfternêi sa wel to pase kêm, hwand as sin tât fallen was, bilêv
er in sin stêd svnder that er vr-et kjasa êner ôthera Grêva sprêka kêm.
Thahwila Adel to Texland inna lêre wêre, was thêr tefta en êlle
ljawe fâm in vpper burch. Hju kêm fon ut tha Saxanamarkum wêi,
fon ut-êre stâtha thêr is kêthen Svôbaland thêr thrvch wårth hju to
Texland Svôbene [90] hêten, afskên hjra nôme Ifkja wêre. Adel hêde
hja ljaf krêjen ånd hju hêde Adel ljaf, men sin tåt bêd-im hi skolde
jet wachtja. Adel was hêrich, men alsa ring sin tât fallen was ånd hi
sêten, sand hi bistonda bodon nei Berth-holda hira tât hin, as-er sine
toghter to wif håva machte. Bertholda wêr-ne forste fon vnforbastere
sêd, hi hêde Ifkja nêi Texland inna lêre svnden inner hâpe that hja
ênis to burchfâm kêre wrde skolde in sine åjn land. Thach hi hêde
hjara bêder gêrte kånna lêred, thêrvmbe gvng-er to ånd jef hjam sina
sêjen. Ifkja wêr-ne kante Fryas. Far sa fêre ik hja håv kånna lêred,
heth hju alôn wrocht ånd wrot til thju Fryasbern wither kvma machte
vndera selva êwa ånd vnder ênen bôn. Vmbe tha månniska vppa hira syd
to krêjande, was hju mith hira frjudelf fon of hira tât thrvch alle
Saxanamarka fâren and forth nêi Gêrtmånnja. Gêrtmannja alsa hêdon
tha Gêrtmanna hjara stât hêten, thêr hja thrvch Gosa hira bijeldinga
krêjen hêde. Dâna gvngen hja nei tha Dênemarka. Fon tha Dênemarka
gvngon hja skip nei Texland. Fon Texland gvngon hja nêi Westflyland
en sa allingen tha sê nêi Walhallagâra hin. Fon Walhallagâra brûdon
hja allingen thêra sûder Hrênum al ont hja mith grâta frêse boppa
thêre Rêne bi tha Marsâta kêmon [91] hwêrfon vsa Apollânja skrêven
heth. Tho hja thêr en stût wêst hêde, gvngon hja wither nêi tha delta
[92]. As hja nw en tid lông nêi tha delta offâren wêron al ont hja inna
strêk fon thêre alda burch Aken [93] kêmon, sind thêr vnwarlinga fjuwer
skalka morth and naked uteklât. Hja wêron en lith åfter an kvmen. Min
brother thêr vral by was hêde hja often vrbêden, thach hja nêde navt
ne hêred. Tha bônar thêr thåt dên hêde wêron Twisklândar thêr juddêga
drist wêi ovira Hrêna kvma to morda and to râwande. Tha Twislândar thåt
sind bannane ånd wêi britne Fryasbern, men hjara wiva håvath hja fon
tha Tartarum râwet. Tha Tartara is en brûn Findas folk, althus hêten
thrvchdam hja alle folka to strida uttarta. Hja send al hrutar ånd
râwar. Thêr fon send tha Twisklândar alsa blod thorstich wrden. Tha
Twisklândar tham thju årgnise dên hêde, hêton hjara selva Frya jeftha
Franka. Ther wêron sêide min brother râda bruna ånd wita mong. Thêre
thêr râd jeftha brun wêron biton hjara hêre mith sjalkwêter [94]
wit. Nêidam hjara ônthlita thêr brun by wêr, alsa wrdon hja thesto
lêdliker thêr thrvch. Êvin as Apollânja biskojadon hja åfternêi
Lydasburch ånd et Aldergâ. Dâna tâgon hju in over Stâverens wrde by
hjara ljuda rond. Alsa minlik hêdon hja hjara selva anståled that
tha månniska ra allerwêikes halda wilde. Thrê mônatha forther sand
Adel bodon nêi alle âthum thêr hi biwnnen hêde ånd lêt tham bidda,
hja skoldon inna Minna mônath lichta ljuda to him senda. [95]
sin wif sêid er thêr fâm wêst hêde to Texlând, hêde dâna en ovirskrift
krêjen. To Texland warthat jeta fêlo skrifta fvnden, thêr navt in-t
bok thêra Adelinga vrskrêven send. Fon thissa skriftum hêde Gosa ên
bi hira utroste wille lêid, thêr thrvch tha aldeste fâm Albêthe avbêr
mâkt wertha most, alsa ringen Friso fallen was.
HYR IS THAT SKRIFT MITH GOSAS RÊD.
Tha Wralda bern jêf an tha modera fon thåt månniskelik slachte,
thâ lêid er êne tâle in aller tonga ånd vp aller lippa. Thjus mêide
hêde Wralda an tha månniska jêven, til thju hja månlik ôthera thêrmith
machte kånbêr mâkja, hwat mån formyde mot ånd hwat mån bijagja mot vmbe
sêlighêd to findane ånd sêlighêd to haldane in al êvghêd. Wralda is
wis ånd god ånd al fårsjande. Nêidam er nw wist, thåt luk ånd sêlighêd
fon irtha flya mot, jef boshêd düged bidroga mêi, alsa heth er an thju
tâl êne rjuchtfêrdige åjendomlikhêd fåst bonden. Thjus åjendomlikhêd
is thêr an lêgen, thåt mån thêr mith nên lêjen sêge, ner bidroglika
worda sprêka ne mêi svnder stem lêth noch svnder skâmrâd, thrvch hvam
mån tha bosa fon hirte bistonda vrkånna mêi. Nêidam vsa tâle thus to
luk ånd to sêlighêd wêjath, ånd thus mith wâkt åjen tha bosa nygonga,
thêrvmbe is hju mith alle rjucht godis tâle hêten, ånd alle tha jêna
hwam hja an êre halda hâvath thêr gôme fon. Tha hwat is bêrth. Alsa
ring thêr mong vsa halfsusterum ånd halfbrotharum bidrogar vpkêmon,
tham hjara selva fori godis skalkum utjavon, also ring is thåt owers
wrden. Tha bidroglika prestera ånd tha wrangwrêja forsta thêr immer
sêmin hêladon, wildon nêi wilkêr lêva ånd buta god-is êwa dvan. In
hjara tsjodishêd send hja to gvngen ånd håvon ôthera tâla forsvnnen,
til thju hja hêmlik machte sprêka in åjenwårtha fon alrek ôtherum,
vr alle bosa thinga ånd vr alle vnwêrthlika thinga svnder thåt
stemlêth hjam vrrêda mocht nach skâmrâd hjara gelât vrderva. Men
hwat is thêrut bern. Êvin blyd as-t sêd thêra goda krûdum fon vnder
ne grvnd ut vntkêmth, thåt avbêr sêjed is thrvch goda ljuda by helle
dêi, êven blyd brength tyd tha skâdlika krûda an-t ljucht, thêr sêjed
send thrvch bosa ljuda in-t forborgne ånd by thjustrenesse.
Tha lodderiga mangertne ånd tha vnmånlika knâpa thêr mitha vvla
presterum ånd forstum horadon vntlvkadon tha nya tâla an hjara bola,
thêrwisa send hja forth kvmen êmong tha folkrum, til thju hja god-is
tâle glâd vrjetten håve. Wilst nw wêta hwat thêr of wrden is? Nv
stemlêth ner gelât hjara bosa tochta navt longer mar vrrêdon, nv is
düged fon ut hjara midden wêken, wisdom is folgth ånd frydom is mith
gvngen, êndracht is sok râkt ånd twispalt heth sin stêd innommen,
ljafde is fljucht ånd hordom sith mith nyd an têfel, ånd thêr êr
rjuchtfêrdichhêd welde, welth nv thåt swêrd. Alle send slâvona wrden,
tha ljuda fon hjara hêra, fon nyd, bosa lusta ånd bigyrlikhêd. Hêde hja
nvmâr êne tâle forsvnnen, müglik was-t thån jet en lith god gvngen. Men
hja håvon alsa fêlo tâla utfonden as thêr stâta send. Thêrthrvch mêi
thåt êne folk thåt ôre folk êvin min forstân as thju kv thene hvnd
ånd thi wolf thåt skêp. Thit mügath tha stjurar bitjuga. Thach dânâ
is-t nv wêi kvmen, thåt alle slâvona folkar månlik ôthara lik ôra
månniska biskoja ånd thåt hja to straffe hjarar vndigerhêd ånd fon
hjara vrmêtenhêd, månlik ôthera alsa long biorloge ånd bikampa moton
til thju alle vrdilgad send.
HYR IS NV MIN RÊD.
Bist thv alsa gyrich that thu irtha allêna erva wilste, alsa achst thv
nimmer mâre nên ôre tâle ovir thina wêra ni kvma to lêtane as god-is
tâle, ånd thån achst thv to njodane, til thju thin åjn tâle fry fon
uthêmeda klinka bilyweth. Wilst thv thåt er svme fon Lydas bern ånd
fon Findas bern resta, sâ dvath stv êvin alsa. Thju tâle thêra Ast
Skênlandar is thrvch tha wla Mâgjara vrbrûd; thju tâle thêra Kaltana
folgar is thrvch tha smûgrige Gole vrderven. Nv send wi alsa mild wêst
vmbe tha witherkvmande Hellêna folgar wither in vs midden to nêmande,
men ik skrom ånd ben sêrelik ange, thåt hja vs mild-sa vrjelda skilun
mith vrbrûding vsra rêne tâle.
Fül håvon wi witherfâren, men fon alle burgum, thêr thrvch arge
tyd vrhomlath send ånd vrdiligad, heth Irtha Fryasburch vnforleth
bihalden; åk mêi ik thêr by melda thåt Fryas jeftha god-is tâle hir
evin vnforleth bihalden is.
Hyr to Texland most mån thus skola stifta, fon alle stâtum thêr
et mitha alda sêdum halda, most-et jongk folk hyr hinne senden
wrde, åfterdam mochton thêra utlêred wêre tha ôra helpa thêr to
honk vrbêide. Willath tha ôra folkar ysre wêron fon thi sella ênd
thêrvr mith thi sprêka ånd thinga, sâ moton hja to god-istâle wither
kêra. Lêrath hja god-is tâle sâ skilun tha worda fry-sâ ånd rjucht-hâ
to hjara inkvma, in hjara brêin skilet thån bijina to glimmande ånd
to glorande til thju ella to-ne logha warth. Thissa logha skil alle
balda forsta vrtêra ånd alle skinfrâna ånd smûgriga prestera.
Tha hêinde ånd fêrhêmande sendabodon hêdon nocht fon vr thåt skrift,
thach thêr ne kêmon nêne skola. Thå stifte Adel selva skola, åfter
him dêdon tha ôra forsta lik hy. Jêrlikis gvngon Adel ånd Ifkja tha
skola skoja. Fandon hja thån êmong tha inhêmar ånd uthêmar seliga thêr
ekkorum frjundskip bâradon, sâ lêton bêde grâte blidskip blika. Hêdon
svme seliga ekkorum frjundskip sworen, alsa lêton hja alra mannalik
to manlik ôrum kvma, mith grâte stât lêton hja thån hjara nôma in en
bok skriva, thrvch hjam thåt bok thêra frjundskip hêten, åfter dam
warth fêrst halden. Al thissa plêga wrde dên vmbe tha asvndergana
twyga fon Fryas stam wither et sêmene to snôrane. Men tha famna thêr
Adel ånd Ifkja nydich wêron, sêidon that hja-t niwerth ôre vr dêdon
as vmb en gode hrop, ånd vmb bi grâdum to weldana in ovir ênis ôther
man his stât.
By min tât sinra skriftum håv ik ênen brêf funden, skrêvin thrvch
Ljudgêrth thene Gêrtmån [96], bihalva svmlika sêka thêr min tât allêna
jelde, jêf ik hyr thåt ôthera to thåt besta.
Pang-ab, thât is fyf wåtera ånd hwêr neffen wi wech kvme, is-ne
runstrâme fon afsvnderlika skênhêd, ånd fif wåtera hêten vmb thet
fjuwer ôra runstrama thrvch sine mvnd in sê floja. Êl fere âstwarth is
noch ne grâte runstrâme thêr hêlige jeftha frâna Gong-ga hêten. Twisk
thysum runstrâmne is-t lônd thêra Hindos. Bêda runstrâma runath fon
tha hâga bergum nêi tha delta del. Tha berga hwanâ se del strâme
sind alsa hâch thet se to tha himel låja. Thêrvmbe wårth-et berchta
Himellâja berchta hêten. Vnder tha Hindos ånd ôthera ut-a lôndum sind
welka ljuda mank thêr an stilnise by malkorum kvma. Se gelâvath thet
se vnforbastere bern Findas sind. Se gelâvath thet Finda fon ut-et
Himmellåja berchta bern is, hvanâ se mith hjara bern nêi tha delta
jeftha lêgte togen is. Welke vnder tham gelâvath thet se mith hjra
bern vppet skum thêr hêlige Gongga del gonggen is. Thêrvmbe skolde thi
runstrâme hêlige Gongga hêta. Mâr tha prestera thêr ut en ôr lônd wech
kvma lêton thi ljuda vpspêra ånd vrbarna, thêrvmbe ne thurvath se far
hjara sêk nit ôpentlik ut ni kvma. In thet lônd sind ôlle prestera tjok
ånd rik. In hjara chårka werthat ôllerlêja drochtenlika byldon fvnden,
thêr vnder sind fêlo golden mank. Biwesta Pangab thêr sind tha Yra
jeftha wranga, tha Gedrostne jeftha britne, ånd tha Orjetten jeftha
vrjetne. Ol thisa nôma sind-ar thrvch tha nydige prestera jêven,
thrvchdam hja fon ar fljuchte, vmb sêda ånd gelâv. bi hjara kvmste
hêdon vsa êthla hjara selva âk an tha âstlika ower fon Pangab del
set, men vmb thêra prestera wille sind se âk nêi thêr wester ower
fâren. Thêrthrvch håvon wi tha Yra ånd tha ôthera kenna lêrth. Tha
Yra ne sind nêne yra mâr gôda minska thêr nêna byldon to lêta nach
ônbidda, âk willath se nêna chårka nach prestar doga, ånd êvin als
wi-t frâna ljucht fon Fåsta vpholda, êvin sâ holdon se ôllerwechs fjur
in hjara hûsa vp. Kvmth môn efter êl westlik, ôlsâ kvmth môn by tha
Gedrostne. Fon tha Gedrostne. Thisa sind mith ôra folkrum bastered ånd
sprêkath ôlle afsvnderlika tâla. Thisa minska sind wêrentlik yra bonar,
thêr ammer mith hjara horsa vp overa fjelda dwâla, thêr ammer jâgja
ånd râwa ånd thêr hjara selva als salt-âtha forhêra an tha omhêmmande
forsta, ther wille hwam se alles nither hâwa hwat se birêka müge.
Thet lônd twisk Pangab ånd ther Gongga is like flet as Fryaslônd an tha
sê, afwixlath mith fjeldum ånd waldum, fruchtbâr an alle dêlum, mâr
thet mach nit vrletta that thêr bi hwila thûsanda by thûsanda thrvch
honger biswike. Thisa hongernêde mach thêrvmbe nit an Wr.alda nach
an Irtha wyten nit wertha, mâr allêna an tha forsta and prestera. Tha
Hindos sind ivin blode ånd forfêred from hjara forstum, als tha hindne
from tha wolva sind. Thêrvmbe håvon tha Yra ånd ôra ra Hindos hêten,
thêt hindne bitjoth. Mâr fon hjara blodhêd wårth afgrislika misbruk
mâkth. Kvmat thêr fêrhêmande kâpljud vmb kêren to kâpjande, alsa warth
alles to jeldum mâkth. Thrvch tha prestera ni warth et nit wêrth,
hwand thisa noch snoder ånd jyriger als alle forsta to samene, wytath
êl god, thet al-et jeld endlik in hjara bûdar kvmth. Buta ånd bihalva
thet tha ljuda thêr fül fon hjara forsta lyda, moton hja âk noch fül
fon thet fenynige ånd wilde kwik lyda. Thêr send store elefante thêr
by êle keddum hlâpa, thêr bihwyla êle fjelda kêren vrtrappe ånd êle
thorpa. Thêr sind bonte ånd swarte katta, tigrum hêten, thêr sâ grât
als grâte kalvar sind, thêr minsk ånd djar vrslynne. Bûta fêlo ôra
wriggum sind thêr snâka fon af tha grâte êner wyrme âl to tha grâte
êner bâm. Tha grâteste kennath en êle kv vrslynna, mâr tha lythste sind
noch frêsliker als tham. Se holdon hjara selva twisk blom ånd fruchta
skul vmb tha minska to bigâna tham thêr of plokja wille. Is môn thêr
fon byten, sâ mot môn stårva, hwand åjen hjara fenyn heth Irtha nêna
krûda jêven, ôlsânâka tha minska hjara selva håvon skildich mâkt an
afgodie. Forth sind thêr ôllerlêja slacht fon hâchdiska nyndiska ånd
adiska, ôl thisa diska sind yvin als tha snâka fon of ne wyrme til-ne
bâmstame grât, nêi that hja grât jof frêslik sind, sind hjara nôma,
thêr ik alle nit noma ni ken, tha aldergrâtesta âdiska sind algåttar
hêten, thrvchdam se yvin grûsich bitte an thet rotte kwik, that mith-a
strâma fon boppa nêi tha delta dryweth as an thet lêvande kwik, that
se bigâna müge. An tha westsyde fon Pangab, wânâ wi wech kvme ånd hwer
ik bern ben, thêr blojath ånd waxath tha selva frûchta ånd nochta as
an tha âstsyde. To fâra wrdon er âk tha selva wrigga fonden, mår vsa
êthla havon alle krylwalda vrbårnath ånd alsânâka åfter et wilde kwik
jâged, that ther fê mår resta. Kvmth man êl westlik fon Pangab, then
finth man neffen fette etta âk dorra gêstlanda thêr vnendlik skina,
bihwila ofwixlath mith ljaflika strêka, hwêran thet âg forbonden
bilywet. Vnder tha fruchta fon min land sind fêlo slachta mank, thêr
ik hyr nit fvnden håv. Vnder allerlêja kêren is er âk golden mank,
åk goldgêle aple, hwêrfon welke sâ swêt as hûning sind, ånd welka
sa wrang as êk. By vs werthat nochta fonden lik bern-hâveda sâ grât,
thêr sit tsys ånd melok in, werthat se ald sâ mâkt man ther ôlja fon,
fon tha bastum mâkt mån tâw ånd fon tha kernum mâkt mån chelka ånd ôr
gerâd. Hyr inna walda håv ik krup ånd stâkbêja sjan. By vs sind bêibâma
als jow lindabâma, hwêrfon tha bêja fül swêter ånd thrêwâra grâter
as stâkbêja sind. Hwersa tha dêga vppa sin olderlôngste sind ånd thju
svnne fon top skinth, then skinth se linrjucht vppa jow hole del. Is
mån then mith sin skip êl fêr sûdlik faren, ånd mån thes middêis
mith sin gelât nêi-t âsten kêred, sâ skinth svnne åjen thine winstere
syde lik se ôwers åjen thine fêre syde dvath. Hyrmitha wil ik enda,
mâr after min skrywe skil-et thi licht nog falla, vmb tha lêjenaftiga
teltjas to müge skiftane fon tha wara tellinga. Jow Ljudgêrt.
THET SKRIFT FON BÊDEN.
Mine nôm is Bêden, Hachgâna his svn. Konerêd min êm is nimmer
bostigjath ånd alsa bernlâs sturven. My heth mån in sin stêd
koren. Adel thene thredde kåning fon thjuse nôme heth thju kêse
godkêrth, mites ik him as mina måstre bikenna wilde. Buta thåt fvlle
erv minre êm heth-er mi en êle plek grvnd jêven thåt an mina erva
pâlade, vnder fârwêrde that ik thêrvp skolde månniska stålla ther
sina ljuda nimmerthe skolde [97].
thêrvmbe wil ik thet hir-ne sted forjune.
BRÊF FON RIKA THJU ALDFAM, VPSEID TO STAVEREN BY-T JOLFÊRSTE.
Jy alle hwam his êthla mith Friso hir kêmon, min êrbydnesse to jo. Alsa
jy mêne, send jy vnskeldich an afgodie. Thêr nil ik jvd navt vr sprêka,
men jvd wil ik jo vppen brek wysa, thåt fê bêtre sy. Jy wêtath jeftha
jy nêtath navt, ho Wralda thusand glornôma heth, thach thåt wêtath
jy alle thåt hy warth Alfêder hêten, ut êrsêke thåt alles in ut him
warth ånd waxth to fêding sinra skepsela. T-is wêr, thåt Irtha warth
bihwyla âk Alfêdstre hêten, thrvchdam hju alle früchd ånd nochta
bêrth, hwermitha månnisk ånd djar hjara selva fêde. Thach ne skolde
hju nêne früchd ner nocht navt ne bêra, bydam Wralda hja nêne krefta
ne jêf. Ak wiva ther hjara bern måma lêta an hjara brosta, werthat
fêdstra hêten. Thâ ne jêf Wralda thêr nên melok in, sa ne skoldon
tha bern thêr nêne bâte by finda. Sâ thåt by slot fon reknong Wralda
allêna fêder bilywet. Thåt Irtha bihwyla warth Alfêdstre heten, ånd
êne måm fêdstre, kån jeta thrvch-ne wende, men thåt-ne mån him lêt
fêder hête vmbe thåt er tât sy, thåt strid with-åjen alle rêdnum. Thâ
ik wêt wânât thjus dwêshêd wêi kvmth. Hark hyr, se kvmth fon vsa lêtha,
ånd sâhwersa thi folgath werthe, sâ skilun jy thêrthrvch slâvona wertha
to smert fon Frya ånd jowe hâgmod to.ne straf. Ik skil jo melda ho-t
by tha slâvona folkar to gvngen is, thêr åfter mêi jy lêra. Tha poppa
kåningar tham nêi wilkêr lêva, stêkath Wralda nêi thêre krône, ut nyd
that Wralda Alfêder hêt, sa wildon hja fêdrum thêra folkar hêta. Nw
wêt allera mannalik thåt-ne kêning navt ovir-ne waxdom ne welth,
ånd thåt im sin fêding thrvch thåt folk brocht warth, men thach
wildon hja fvlherdja by hjara formêtenhêd. Til thju hja to-ra dol
kvma machte, alsa hâvon hja thet forma navt fvldên wêst mith tha frya
jefta, men håvon hja thåt folk êne tins vplêid. Fori thene skåt, tham
thêrof kêm, hêradon hja vrlandiska salt-âtha, tham hja in-om hjara
hova lêidon. Forth namon hja alsa fêlo wiva, as-ra luste, ånd tha
lithiga forsta ånd hêra dêdon al-ên. As twist ånd tvyspalt åfternêi
inna hûshaldne glupte ånd thêr-vr klâchta kêmon, thâ håvon hja sêid,
ja-hweder mån is thêne fêder fon sin hûshalden, thêrvmbe skil-er thêr
âk bâs ånd rjuchter ovir wêsa. Thâ kêm wilkêr ånd êvin as tham mitha
månnum in ovir tha hûshaldne welde, gvng er mit tha kåningar in ovir
hjara stât ånd folkar dvan. Thâ tha kåningar et alsa wyd brocht hêdon,
thåt hja fêderum thêra folkar hête, thâ gvngon hja to ånd lêton
byldon åfter hjara dântne mâkja, thissa byldon lêton hja inna tha
cherka stalla nêst tha byldon thêra drochtne ånd thi jena tham thêr
navt far bûgja nilde, warth ombrocht jeftha an kêdne dên. Jow êthla
ånd tha Twisklandar håvon mitha poppa forsta ommegvngen, dâna håvon
hja thjuse dwêshêd lêred. Tha navt allêna thåt svme jower mån hjara
selva skeldich mâkja an glornôma râw, âk mot ik my vr fêlo jower wiva
biklâgja. Werthat by jo mån fvnden, tham mith Wralda an ên lin wille,
thêr werthat by jo wiva fvnden, thêr et mêi Frya wille. Vmbe thåt hja
bern bêred håve, lêtath hja hjara selva modar hêta. Tha hja vrjettath,
that Frya bern bêrde svnder jengong ênis mån. Jå navt allêna thåt
hja Frya ånd tha êremodar fon hjara glor-rika nôma birâwa wille,
hwêran hja navt nâka ne müge, hja dvath alên mitha glornôma fon hjara
nêsta. Thêr send wiva thêr hjara selva lêtath frovva hêta, afsken
hja wête thåt thjuse nôme allêna to forsta wiva hêreth. Ak lêtath hja
hjara toghatera fâmna hêta, vntankes hja wête, thåt nêne mangêrt alsa
hêta ne mêi, wâra hju to êne burch hêrth. Jy alle wânath thåt jy thruch
thåt nôm râwa bêtre werthe, thach jy vrjettath thåt nyd thêr an klywet
ånd thåt elk kwâd sine tuchtrode sêjath. Kêrath jy navt ne wither,
sâ skil tid thêr waxdom an jêva, alsa stêrik thåt mån et ende thêr of
navt bisjâ ne mêi. Jow åfterkvmanda skilun thêr mith fêterath wertha,
hja ne skilun navt ne bigripa hwânat thi slâga wêi kvme. Men afskên jy
tha fâmna nêne burch bvwe ånd an lot vrlête, thach skilun thêr bilywa,
hja skilun fon ut wald ånd holum kvma, hja skilun jow åfterkvmande
biwysa thåt jy thêr willens skildech an send. Thån skil mån jo vrdema,
jow skina skilun vrfêrth fon ut-a grêvum rysa, hja skilun Wr.alda,
hja skilun Frya ånd hjara fâmna anhropa, thâ nimman skil-er åwet an
bêtra ne müge, bifâre thåt Jol in op en ore hlâphring trêth, men thåt
skil êrist bêra as thrê thûsand jêr vrhlâpen send åfter thisse êw.
ENDE FON RIKAS BRÊF. [98]
thêrvmbe wil ik thåt forma vr swarte Adel skriva. Swarte Adel wêre
thene fjurde kening åfter Friso. Bi sin jüged heth-er to Texland
lêred, åfternêi heth-er to Stâveren lêred, ånd forth heth-er thrvch
ovir alle stâta fâren. Thâ thåt er fjuwer ånd tvintich jêr wêre,
heth sin tât mâked thåt-er to Asega-âskar kêren is. Thâ-er ênmel
âskar wêre, âskte hi altid in-t fârdêl thêra årma. Tha rika, sêd-er,
plêgath ênoch vnrjuchta thinga thrvch middel fon hjara jeld, thêrvmbe
âgon wi to njvdane thåt tha årma nêi vs omme sjan. Thrvch thâ-s ånd
ôra rêdne wêr-i thene frjund thêra årma ånd thêra rika skrik. Alsa
årg is-t kvmen thåt sin tât him nêi tha âgum sach. Thâ sin tât fallen
was, ând hy vppa tham-his sêtel klywed, thâ wild-er êvin god sin ambt
bihalda, lik as tha keningar fon-t âsta plêgath. Tha rika nildon thåt
navt ne dâja, men nw hlip allet ôra folk to hâpe, ånd tha rika wêron
blyde that hja hêl-hûd-is fon thêre acht ofkêmon. Fon to ne hêrade
mån nimmar mâra ovir êlika rjucht petârja. Hi dumde tha rika ånd hi
strykte tha årma, mith hwam his helpe hi alle sêkum âskte, thêr-er
bistek vp hêde. Kening Askar lik-er immer hêten warth, wêre by sjugun
irthfêt lônge, sâ grât sin tôl wêr, wêron âk sina krefta. Hi hêde-n
hel forstân, sâ thåt-er alles forstânde, hwêrwr that sprêken warth,
thach in sin dvan ne macht mån nêne wisdom spêra. Bi-n skên ônhlite
hêd-er êne glade tonge, men jeta swarter as sin hêr is sine sêle
fvnden. Thâ that-er ên jêr kening wêre, nêdsêkte hi alle knâpa fon
sin stât, hja skoldon jerlikis vppet kåmp kvma ånd thêr skin-orloch
mâkja. In-t êrost hêde-r thêr spul mith, men to tha lersta warth-et
sâ menêrlik, that ald ånd jong ut alle wrdum wêi kêmon to frêjande
jef hja machte mith dva. Thâ hi-t alsa fêre brocht hêde, lêt-er
wêrskola stifta. Tha rika kêmon to bârane ånd sêidon, that hjara
bern nw nên lêsa nach skryva navt ne lêrade. Askar ne melde-t navt,
men as thêr kirt åfter wither skin-orloch halden warth, gvng-er vppen
vpstal stonda, ånd kêtha hlûd. Tha rika sind to my kvmen to bârana,
thåt hjara knâpa nên lêsa nach skryva noch lêra, ik n.åv thêr nawet
vp sêith, thach hir wil ik mine mênong sedsa, ånd an tha mêna acht
bithinga lêta. Thâ alrek nw nêisgyrich nêi him vpsach, sêid-er forther,
nêi min bigrip mot mån hjud thåt lêsa ånd skriva tha fâmna ånd alda
lichta vrlêta. Ik n-il nên kwâd sprêka vr vsa êthla, ik wil allêna
sega, vndera tyda hwêrvp thrvch svme sâ herde bogath warth, håvon tha
burchfâmna twyspalt inovir vsa lânda brocht, ånd tha Modera für ånd
nêi ne kvndôn twyspalt navt wither to-t land ut ne dryva. Jeta årger,
thahwila hja kålta ånd petårade vr nâdelâsa plêga, send tha Gola
kvmen ånd hâvon al vsa skêna sûdarlanda râweth. Hêmisdêga send hja
mith vsa vrbrûda brotharum ånd hjara salt-âthum al overa Skelda kvmen,
vs rest thus to kjasane twisk-et bêra fon juk jef swêrd. Willath wi fry
bilywâ, alsa âgon tha knâpa thåt lêsa ånd skryva fârhôndis åfterwêi-n
to lêtane ånd in stêde that hja invppa mêide hwip ånd swik spêle,
moton hja mith swêrd ånd spêr spêla. Send wi in alle dêla ofned ånd
tha knâpa stor enoch vmb helmet ånd skild to bêrane ånd tha wêpne
to hôntêrane, then skil ik my mith jower helpa vppa thene fjand
werpa. Tha Gola mêieath then tha nitherlêga fon hjara helpar ånd
salt-âthum vppa vsa fjeldum skryva mith-et blod, thåt ût hjara wndum
drjupth. Håvon wi thene fyand ên mel far vs ût drêven, alsa moton wi
thêrmith forth gvnga, alhwenne thêr nên Gola ner Slâvona nach Tartara
mâra fon Fryas erv to vrdryvane send. Tha-s rjucht, hrypon tha mâsta
ånd tha rika ne thvradon hjara mvla navt êpen ne dva. Thjus tosprêke
hêd er sekur to fara forsonnen ånd vrskriva lêten, hwand s-êwendis fon
thêre selvare dêi wêron tha ofskriftum thêra hwel in twintich hônda
ånd thi alle wêron ênishlûdende. Afternêi bifel-er tha skipmanna,
hja skoldon dubbele fârstêwene mâkja lêta, hwêran mån êne stêlen
krânboga macht fåstigja. Thêra thêr åfterwêi bilêv warth bibot,
kvn imman swêra that-er nêne midle navt nêde, alsa moston tha rika
fon sin gâ-t bitalja. Hjud skil mån sjan hwêr vppa al thåt bâ hêi
ûthlâpen is. An-t north-ende fon Britanja thåt fvl mith hâga bergum
is, thêr sit en Skots folk, vr-et mâradêl ût Fryas blod sproten,
vr-a êne helte send hja ût Kåltanafolgar, vr-et ôra dêl ût Britne
ånd bannane, thêr by grâdum mith tyd fon-ût-a tinlônum thêr hinna
fljuchte. Thêr ut-a tinlôna kêmon, håvath algadur vrlandiska wiva
jeftha fon vrlandis tuk. Thi alle send vnder-et weld thêra Golum,
hjara wêpne send woden boga ånd spryta mith pintum fon herthis-hornum
âk fon flintum. Hjara hûsa send fon sâdum ånd strê ånd svme hêmath
inna hola thêra bergum. Skêpon thêr hja râwed håve, is hjara ênge
skåt. Mong tha åfterkvmanda thêra Kåltanafolgar håvath svme jeta ysera
wêpne, thêr hja fon hjara êthlum urven håve. Vmbe nw god forstân to
werthande, môt ik min telling vr thåt Skotse folk resta lêta, ånd
êwet fon tha hêinda Krêkalanda skriva. Tha hêinda Krêkalanda håvon vs
to fara allêna to hêrath, men sunt vnhüglika tidum håvon ra thêr âk
åfterkvmanda fon Lyda ånd fon Finda nitherset, fon tha lersta kêmon
to tha lersta en êle hâpe fon Trôje. Trôje alsa heth êne stêde hêten,
thêr et folk fon tha fêre Krêkalanda innomth ånd vrhomelt heth. Thâ
tha Trôjana to tha hêinda Krêkalandum nestled wêron, tha håvon hja
thêr mith tid ånd flit êne sterke stêd mith wâlla ånd burgum bvwed,
Rome, that is Rum, hêten. Thâ thåt dên was, heth thåt folk him selva
thrvch lest ånd weld fon thåt êle lând mâster mâked. Thåt folk thåt
anda sûdside thêre Middelsê hêmth, is fâr-et mâra dêl fon Fhonysja
wêi kvmen. Tha Fhonysjar [99] send en bastred folk, hja send fon Fryas
blod ånd fon Findas blod ånd fon Lyda his blod. Thåt folk fon Lyda send
thêr as slâvona, men thrvch tha vntucht thêr wyva håvon thissa swarte
månniska al-et ôra folk bastered ånd brun vrfårvet. Thit folk ånd
tham fon Rome kåmpath ôlân vmb-et mâsterskip fon tha Middelsê. Forth
lêvath tham fon Roma an fjandskip with tha Fonysjar, ånd hjara prestera
thêr-et rik allêna welda wille wr irtha, ne mügon tha Gola navt ne
sjan. Thåt forma håvon hja tha Fphonysjar Mis-selja ofnomen, dânâ alle
landa, thêr sûdward, westward ånd northward lidsa, âk et sûdardêl
fon Britanja, ånd allerwêikes håvon hja tha Fonysjar prestera, that
hêth tha Gola vrjâgeth, dânâ sind thusanda Gola nêi north Brittanja
brit. Kirt vrlêden was thêr tha vreste thêra Golum sêten vppa thêre
burch, thêr is kêthen Kêrenåk that is herne, hwanath hi sin bifêla jef
an alle ôra Gola. Ak was thêr al hjara gold togadur brocht. Kêren herne
jeftha Kêrenåk is êne stênen burch, thêr êr an Kålta hêrde. Thêrvmbe
wildon tha fâmna fon tha åfterkvmande thêra Kåltana-folgar tha burch
wither hâ. Alsa was thrvch tha fyanskip thêra fâmna ånd thêra Golum
faithe ånd twist in ovir thåt Berchland kvmen mith morth ånd brônd. Vsa
stjûrar kêmon thêr fâken wol hâlja, thåt hja sellade fori tobirêde
hûdum ånd linne. Askar was often mith wêst, an stilnesse hêd-er mith
tha fâmna ånd mith svme forstum âtskip sloten, ånd him selva forbonden
vmbe tha Gola to vrjâgane ût Kêrenåk. As-er thêrnêi wither kêm jêf hi
tha forsta ånd wigandliksta manna ysere helma ånd stêla boga. Orloch
was mith kvmen ånd kirt åfter flojadon strâma blod by tha hellinga
thêra bergum del. Thâ Askar mênde that kans him tolâkte, gvng-er mith
fjuwertich skêpum hin ånd nam Kêrenåk ånd thene vreste thêra Golum
mith al sine gold. Thåt folk wêrmith hi with tha salt-âthum thera
Golum kåmped hêde, hêd-er ût-a Saxanamarkum lvkt mith lofte fon grâte
hêra-râve ånd but. Thus warth tha Gola nêwet lêten. Afternêi nam-er
twâ êlanda to berch far sinum skêpum, ånd hwânath hi lêter ûtgvng vmb
alle Fonysjar skêpa ånd stêda to birâwane thêr hi bigâna kv. Tha er
tobek kêm brocht-i tomet sexhvndred thêra storeste knâpum fon thåt
Skotse berchfolk mith. Hi sêide that hja him to borgum jêven wêren,
til thju hi sêkur wêsa machte thåt tha eldra him skolde trow bilywa,
men-t was jok, hi hild ra as lifwêre et sina hova, thêr hja allera
distik les krêjon in-t ryda ånd in-t hôndtêra fon allerlêja wêpne. Tha
Denamarkar tham hjara selva sunt lông boppa alle ôra stjûrar stoltlike
sêkåmpar hête, hêdon sâ ringe navt fon Askar sina glorrika dêdum navt
ne hêred, jef hja wrdon nydich thêr vr, thêrmête, that hja wilde orloch
brensa over-ne sê ånd over sina landa. Sjan hyr, ho hi orloch formitha
machte. Twisk tha bvwfala thêre vrhomelde burch Stavja was jeta êne
snode burchfâm mith svme fâmna sêten. Hjra nôme was Rêintja ånd thêr
gvng en grâte hrop fon hira wishêd ût. Thjus fâm bâd an Askar hjra
helpe vnder bithing, that Askar skolde tha burch Stavja wither vpbvwa
lête. As-er him thêr to forbonden hêde, gvng Rêintja mith thrim fâmna
nêi Hals, [100] nachtis gvng hju rêisa ånd thes dêis kêthe hju vppa
alle markum ånd binna alle mêidum. Wralda sêide hju hêde hja thrvch
thongar tohropa lêta thåt allet Fryas folk moston frjunda wertha, lik
sustar ånd brothar tâmed, owers skolde Findas folk kvma ånd ra alle
fon irtha vrdilligja. Nêi thongar wêron Fryas sjvgun wâkfâmkes hja
anda drâme forskinnen, sjvgun nachta åfter ekkô-rum. Hja hêde seith
boppa Fryas landum swabbert ramp mith juk ånd kêdne omme. Thêrvmbe
moton alle folkar thêr ût Frya sproten send hjara tonôma wêi werpa
ånd hjara selva allêna Fryas bern jeftha folk hêta. Forth moton alle
vpstonda ånd et Findas folk fon Fryas erv dryva. Nillath hja thåt
navt ne dva, alsa skilun hja slâvona benda vmbe hjara halsa krêja,
alsa skilun tha vrlandaska hêra hjara bern misbruka ånd frytra
lêta, til thju thåt blod sygath inna jowre grêva. Thån skilun tha
skinna jowre êthla jo kvma wekja ånd jo bikyvja vr jo lefhêd ånd
vndigerhêd. Thåt dvme folk, thåt thrvch todvan thêra Mâgyara al
an sa fül dwêshêd wenth was, lâvadon alles hwat hju sêide ånd tha
måmma klimdon hjara bern åjen hjara brosta an. Thâ Rêintja thene
kening fon Hals ånd alle ôthera manniska to êndracht vrwrocht hede,
sand hju bodon nêi Askar ånd tâg selva alingen thene Balda sê. Dânâ
gvng hju by tha Hlith-hâwar, althus hêten vmbe that hja hjara fyanda
immer nêi thet ônhlite hâwe. Tha Hlithhâwar send britne ând bannene
fon vs åjn folk thåt inna tha Twisklanda sit ånd omme dwarelt. Hjara
wyva hâvon hja mêst algadur fon tha Tartara râwed. Tha Tartara sênd
en dêl fon Findas slachte ånd althus thrvch tha Twisklandar hêten
vmbe thåt hja nimmerthe nên frêtho wille, men tha månniska alti ût
tarta to strydande. Forth gvng hju åftera Saxnamarka tweres thrvch tha
ôra Twisklanda hin, allerwêikes thåt selva ûtkêtha. Nêi twam jêr om
wêron, kêm hju allingen thêre Rêne to honk. By tha Twisklandar hede
hju hjara selva as Moder ûtjân ånd sêid thåt hja mochton as fry ånd
franka månniska wither kvma, men thån mosten hja ovir tha Rêne gvngga
ånd tha Gola folgar ût Fryas sûdarlandum jâgja. As hja thåt dêde,
sa skolde hjra kêning Askar overa Skelda gvngga ånd thêr thåt land
ofwinna. By tha Twisklandar send fêlo tjoda plêga fon tha Tartarum ånd
Mâgjara binna glupt, men âk fül send thêr fon vsa sêdum bilêwen. Thêr
thrvch håvath hja jeta fâmna thêr tha bern lêra ånd tha alda rêd
jeva. Bit-anfang wêron hja Reintja nydich, men to tha lesta wårth
hju thrvch hjam folgath ånd thjanjath ånd allerwêikes bogath, hwêr-et
nette ånd nêdlik wêre.
Alsa ringen Askar fon Rêintja hjra bodon fornom ho tha Juttar nygath
wêron, sand hi bistonda bodon fon sinant wegum nêi tha kåning fon
Hals. Thåt skip, wêrmith tha bodon gvngon, was fvl lêden mith fâmna
syrhêdum ånd thêr by wêr en golden skild, hwêrvppa Askar his dânte
kunstalik was utebyld. Thissa bodon mosten frêja jêf Askar thes kåning
his toghter Frêthogunsta to sin wif håve machte. Frêthogunsta kêm en
jêr lêter to Stâveren, bi hjara folgar wêre âk ênen Mâgy, hwand tha
Juttar wêron sunt lông vrbrud. Kirt åfter that Askar mith Frêthogunsta
bostigjath was, wårth thêr to Stâveren êne scherke bvwad, inna thju
scherke wrdon tjoda drochten lykanda byldon stålth mith gold trvch
wrochtne klâthar. Ak is er biwêrath that Askar thêr nachtis ånd vntydis
mith Frêthogunsta fâr nitherbuwgade. Men sâ fül is sêkur, thju burch
Stavia ne wårth navt wither vpebvwed. Rêintja was al to bek kvmen,
ånd gvng nydich nêi Prontlik thju Moder et Texland bârja. Prontlik
gvng to ånd sand allerwêikes bodon thêr ûtkêthon, Askar is vrjêven
an afgodie. Askar dêde as murk-i-t navt, men vnwarlingen kêm thêr êne
flâte ût Hals. Nachtis wrdon tha fâmna ût-êre burch drywen, ånd ogtins
kvn mån fon thêre burch allêna êne glandere hâpe sjan. Prontlik ånd
Rêintja kêmon to my vmb skul. Thå ik thêr åfternêi vr nêi tochte, lêk
it my to, that it kwâdlik fâr min stât bidêja kvste. Thêrvmbe håvon
wi to sêmne êne lest forsonnen, thêr vs alle bâta most. Sjan hyr ho
wi to gvngen send. Middel in-t Krylwald biasten Ljvwerde lêith vsa
fly jeftha wêra, thêr mån allêna thrvch dwarlpâda mêi nâka. In vppa
thjus burch hêd ik sunt lônge jonga wâkar stald, thêr alle êne grins
an Askar hêde, ånd alle ôra månniska dânath halden. Nv wast bi vs âk
al sa wyd kvmen, thåt fêlo wyva ånd âk manna al patêrade vr spoka,
witte wyva ånd uldermankes, lik tha Dênamarkar. Askar hêde al thissa
dwâshêde to sin bâta anwenth ånd thåt wildon wi nv âk to vsa bâta
dva. Bi-ne thjustre nacht brocht ik tha fâmna nêi thêre burch ånd
dânâ gongen hia mith hjara fâmna in thrvch tha dwarl-pâda spokka in
wttta klâthar huled, sâ that thêr afternêi nên månnisk mâra kvma ne
thvrade. Tha Askar mênde thåt-er thu hônda rum hêde, lêt-i tha Mâgjara
vnder allerlêja nôma thrvch ovir sina stâta fâra ând bûta Grênegâ
ând bûta mina stât ne wrdon hja nårne navt ne wêrath. Nêi that Askar
alsa mith tha Juttar ånd tha ôra Dênamarkar forbonden was, gvngon hja
alsêmina râwa; thach that neth nêne gode früchda bâred. Hja brochton
allerlêja vrlandiska skåta to honk. Men just thêr thrvch nildon thåt
jong folk nên ambacht lêra, nach vppa tha fjeldum navt ne werka,
sâ that hi to tha lersta wel slâvona nimma moste. Men thit was êl
al åjen Wralda his wille ånd åjen Fryas rêd. Thêrvmbe kv straf navt
åfterwêga ne bilywa. Sjan hyr ho straffe kvmen is. Ênis hêdon hja to
sêmine êne êle flâte wnnen, hju kêm fon ûta Middelsê. Thjus flâte was
to lêden mith purpera klâthar ånd ôra kostelikhêd, thêr alle fon of
Phonisja kêmon. Thåt wraka folk thêre flâte wårth bisûda thêre Sêjene
an wal set, men thåt stora folk wårth halden. Thåt most ra as slâvona
thianja. Tha skêneste wrdon halden vmbe vppet land to bilywane ånd
tha lêdliksta ånd swartste wrdon an bord halden vmbe vppa tha benka to
rojande. An-t Fly wårth tha bodel dêlath, men svnder hjara wêta wårth
âk hjara straf dêlath. Fon tha månniska thêr vppa tha vrlandiska skepum
stalt wêron, wêron sex thrvch bukpin felth. Mån tochte thåt et eta
ånd drinka vrjêven wêre, thêrvmbe wårth alles ovir bord jompth. Men
bûkpin reste ånd allerwêikes, hwêr slâvona jeftha god kêm, kêm âk
bûkpin binna. Tha Saxmanna brochten hju ovir hjara marka, mith tha
Juttar for hju nêi Skênland ånd alingen thêre kâd fon tha Balda-sê,
mith Askar his stjûrar for hju nêi Britanja. Wi ånd tham fon Grênegâ
ne lêton nên god ner minniska ovir vsa pâla navt ne kvma, ånd thêrvmbe
bilêwon wi fon tha bûkpin fry. Ho fêlo månniska bûkpin wêirâpth heth,
nêt ik navt to skrywane, men Prontlik thêr et åfternêi fon tha ôra
fâmna hêrde, heth my meld, thåt Askar thûsandmel mâra frya månniska
ût sina stâtum hulpen heth, as er vvla slâvona inbrochte. Thâ pest
far god wyken was, tha kêmon tha fri wrden Twisklandar nêi thêre Rêne,
men Askar nilde mith tha forstum fon thåt vvla vrbasterde folk navt an
êne lyne navt ne stonda. Hi nilde navt ne dâja, that hja skoldon hjara
selva Fryas bern hêta, lik Rêintja biboden hêde, men hi vrjet thêrbi
that-i selva swarte hêra hêde. Emong tha Twisklandar wêron thêr twâ
folkar, thêr hjara selva nêne Twisklandar hêton. Thåt êne folk kêm
êl fêr ût-et sûd-âsten wêi, hja hêton hjara selva Allemanna. Thissa
nôma hêdon hja hjara selva jêven, thâ hja jeta svnder wiva inna
tha walda as bannane ommedwarelde. Lêtar håvon hja fon-et slâvona
folk wiva râvath, êvin sa tha Hlithâwar, men hja håvon hjara nôme
bihalden. Thåt ôra folk, thåt mâra hêinde ommedwarelde, hêton hjara
selva Franka, navt vmbe that hja fry wêron, men Frank alsa hêde thene
êroste kåning hêten, tham him selva mith hulpe fon tha vrbrûda fâmna
to ervlik kåning ovir sin folk mâkad hêde. Tha folkar tham an him
pâladon, hêton hjara selva Thjoth-his svna, that is folk-his svna,
hja wêron frya månniska bilêwen, nêidam hja nimmer ênen kåning ner
forste nach mâster bikånnna nilde, as thene jenge tham by mêna willa
was kêren vppa thêre mêna acht. Askar hêde al fon Rêintja fornommen,
that tha Twisklandar forsta mêst alti in fiandskip ånd faitha
wêron. Nw stald-i hjam to fâra, hjâ skolde ênen hêrtoga fon sin
folk kjasa vmbe that-er ang wêre seid-er that hja skolde mit manlik
ôtherum skoldon twista ovir-et mâsterskip. Ak sêid-er kvndon sina
forsta mith-a Golum sprêka. Thåt sêid-er wêre âk Moder his mêne. Thâ
kêmon tha forsta thêra Twislandar to ekkôrum ånd nêi thrija sjugun
etmelde kêron hja Alrik to-ra hertoga ut. Alrik wêre Askar his nêva,
hi jef him twên hvndred skotse ånda hvndred thêra storosta Saxmanna
mith to lifwêra. Tha forsta moston thrija sjvgun fon hjara svnum nêi
Stâveren senda to borg hjarar trow. To nv was alles nêi winsk gvngen,
men thâ mån ovire Rêne fara skolde, nildon thene kåning thêra Franka
navt vnder Alrikis bifêla navt ne stonda. Thêrthrvch lip alles an tha
tys. Askar thêr mênde thåt alles god gvng, lande mith sina skêpa anna
tha ôre syde thêre Skelda, men thêr was was man long fon sin kvmste
to ljucht ånd vppa sin hod. Hja moston alsa ring fljuchta as hja kvmen
wêron, ånd Askar wrde selva fath. Tha Gola niston navt hwa hja fensen
hêde, ånd alsa warth hi åfternêi ûtwixlath fori ênnen hâge Gol, thêr
Askar his folk mith forath hêde. Thawila thåt-et alles bêrade, hlipon
tha Mâgjara jeta dryster as to fâra ovir vsa bûra ra landa hinna. By
Egmvda hwêr to fâra tha burch Forâna stân hêde, lêton hja êne cherka
bvwa jeta grâter ånd rikar as Askar to Stâveren dên hêde. Afternêi
sêidon hja that Askar thju kåse vrlêren hêde with tha Gola, thrvchdam
et folk navt lâwa navt nilde, that Wodin hjam helpa kvste, ånd that
hja him thêrvmbe navt anbidda nilde. Forth gvngon hja to ånd skâkton
jonga bern tham hja by ra hildon ånd vpbrochten in tha hemnissa fon
hjara vrbruda lêre. Wêron thêr månniska tham
NOTES
[1] Compare G. Meerman, Admonitio de Chartæ nostralis origine. Vad.
Letteroef. 1762. P. 630.
J. H. de Stoppelaar, Paper in the Netherlands. Middelburg, 1869. P. 4.
[2] Min-erva was called Nyhellenia because her counsels were ny and
hel, that is, new and clear. In Paul's epitome of S. Pomponius Festus,
de verborum Significatione, we find "Min-erva dicta quod bene moneat."
See Preller, Roman Mythology, p. 258.
[3] Felt, very thin and compressed, with a smooth surface.
[4] 3449 - 1256 is 2193 before Christ.
[5] Magy, King of the Magyars or Finns.
[6] Nêsa, contraction for ne wêsa, nilde for ne wilde, nête for
ne wête.
[7] Oni, in Old Dutch, is one; in German, ohne.
[8] Mong, among, or emong, is, in Dutch, onder; in English, among.
[9] Falikant, or fâ likande, is very improbable or unlikely.
[10] Wr-alda, always written as a compound word, meaning the Old
Ancient, or the Oldest Being.
[11] Od, the root of the Latin odi, I hate.
[12] Nylof; the colour of new foliage, bright green.
[13] The market dues were paid in kind.
[14] Stjurar, from this is derived the word Sturii in Pliny.
[15] Prentar, still used in Texel to designate a pilot's apprentice.
[16] Minno, Minos (the Ancient).
[17] Nyhellenia or Nehalennia.
[18] Krekaland, the Krekenland means Magna Grecia as well as Greece.
[19] Fâsta is Vesta, or the Vestal Virgins.
[20] Stjurar, in Latin Sturii.
[21] Sêkåmpar, in Latin Sicambri.
[22] Angelara, in Latin Angli.
[23] Mârsata, in Latin Marsacii.
[24] Aldland, in Latin Atlantis.
[25] Skênland or Scandinavia.
[26] 2193-101 is 2092 before Christ.
[27] Goda-hisburch is Gothenburg.
[28] Alderga is Ouddorp, near Alkmaar.
[29] Lumkamâkja bithêre Emuda is Embden.
[30] Amering, still in use in North Holland to signify a breath or
a twinkling of an eye.
[31] Kâtsgat is the Kattegat.
[32] Wodin is Odin or Wodan.
[33] Kâdik is Cadiz.
[34] 2193 - 193 is 2000 years before Christ.
[35] Thyrhisburch is Tyre.
[36] Thyr is the son of Odin.
[37] Almanaland is Ameland.
[38] Wyringgâ is Wieringen.
[39] Missellja is Marseilles.
[40] Gola are the Galli or Gaula.
[41] Walhallagara is Middelburg, in Walcheren.
[42] 2193-563 is 1630 years before Christ.
[43] Myk is a word still used in Walcheren.
[44] Kâlta Min-his, Minnesdaughter.
[45] Sêjene is the Seine.
[46] Kåltana are the Celts.
[47] Jonhis êlanda--John's Islands, or the Pirates' Isles.
[48] Athenia is Athens.
[49] Here follows the narrative contained in pages from 48 to 56.
[50] Sêkrops is Cecrops.
[51] Strête, at present restored as the Suez Canal. Pangab is the
Indus.
[52] 2193 - 1005 is 1188 before Christ.
[53] Walhallagara is Walcheren.
[54] Kalip, called by Homer Kalipso.
[55] Dêna marka, the low marches.
[56] 2193 - 1602 is 591 years before Christ.
[57] Refer to p. 4.
[58] Medemi lacus, Lake of Medea's laughter.
[59] Grênegâ is Groningen.
[60] Dokhem is Dokkum.
[61] Lindasburch, on Cape Lindanaes, Norway.
[62] Gürbam. C. Niebuhr, Travels, vol. i. p. 174. The bagpipe is
called by the Egyptians Sumâra el Kürbe.
[63] To hnekka, a high petticoat reaching up to the neck.
[64] Cf. Hegel a. h. l.
[65] Lions in Europe, see Herodotus, vii. 125.
[66] Swetsar are Swiss.
[67] Fryasburch is Freiburg.
[68] Lydasburch is Leyden, the city.
[69] Flyt, jeftha mâre, is a lake or sea.
[70] Forana is Vroonen.
[71] Engamuda is Egmond.
[72] Diodorus Siculus, v. 27, on the Gauls.
[73] Mannagârdaforda is Munster.
[74] 2193 - 1888 is 305 before Christ.
[75] Since 587 before Christ. See pages 110 and 112.
[76] 303 before Christ.
[77] Barnpila, De falarica, Livy, xxi. 8.
[78] Alexander at the Indus, 327 before Christ. 327 + 1224 is 1551
before Christ.
[79] 305 before Christ.
[80] Joi en trâst. At Scheveningen you still hear "Joei en troos." Joi
is the French joye.
[81] 2193 - 1600 is 593 years before Christ.
[82] Kasamyr is Kashmere.
[83] Jes-us--not to be confounded with Jesus any more than Krisen
(Krishna) with Christ.
[84] Balda jefta kvade sê is the Baltic. Juttarland is Jutland.
[85] Zeeland is the Danish Islands.
[86] See page 124.
[87] Phonisjar are Punics or Carthaginians.
[88] See page 11.
[89] 263 before Christ.
[90] Hamconius, page 8. Suobinna.
[91] See page 150.
[92] Delta, still in use in North Holland for swampy land.
[93] Aken, Aken.
[94] Diodorus Siculus, V. 28.
[95] Here the copyist, Hiddo oera Linda, has turned over a leaf too
much, and has thus omitted two pages.
[96] See page 164.
[97] Here there are wanting in the manuscript twenty pages (perhaps
more), in which Beeden has written about the King, Adel the Third,
called Ubbo by the writers of our chronicles.
[98] Here the writing of Beeden ends. In the manuscript two successive
pages are missing according to the paging, but no doubt there are more
wanting. The abrupt opening of what follows shows that the beginning
of the following writing has been lost, and, in consequence, also
the notification of the name of the writer, who may have been a son
or a grandson of Beeden.
[99] Phonsiar are Carthaginians.
[100] Hals is Holstein.
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