Monthly Archives: September 2015

Yassni & Yesen Glosses in Mater Verborum

Published Post author

Here are the glosses in Mater Verborum (Glosa Salomonis) from the manuscriptorium on the topic of Yassni or Yesen.  As you can see they are right above (and refer to) Isis, i.e., the Egyptian goddess (see above lingua egipti).  The Mater Verborum does contain genuine Slavic (Czech) glosses.  However, as it been in the hands of the notorious forger Hanka, many of the glosses are believed to be his additions.  Telling the genuine glosses from the fake ones, however, has proven difficult.  Adolf Patera undertook this task and concluded that, among the fake ones, was also the above one referring to Yassni/Yesen, i.e., that this was an addition by Hanka.  Nevertheless, the Hanka  forgeries are themselves a story of great interest and, therefore, we include this gloss here.  Prior glosses referring to Slavic gods (not all of them from Mater Verborum! (though virtually all are believed to be forged)) are shown here.

iaziiaziThe corresponding Patera list is here:

patera

Copyright ©2015 jassa.org All Rights Reserved

September 14, 2015

On Plaumorati

Published Post author

Saskia Pronk-Tiethoff in her very interesting book “The Germanic Loanwords in Protoslavic” discusses also the word “plough”.  This word appears in all Slavic languages in the following forms:

  • pług – in Polish (pronounced pwoog in English in English pronounciation);
  • pluh – in Czech, Slovak and Ukrainian;
  • płuh – in Upper Sorbian (pwooh);
  • pług – in Lower Sorbian (pwoog);
  • plaug – in Polabian;
  • plug – in Russian (ploog), Serbo-Croatian and Slovene (accent differs);

Of course, in Cyryllic alphabets the word is written плуг.

The same word appears in Germanic languages, e.g.:

  • pflug – German;
  • plough – English;
  • ploeg – Dutch;
  • phluog – Old High German;
  • pfluoc – Middle High German;
  • plog – Old English – in the meaning of plough of land!;
  • plöch – Old Frisian;
  • plovum – Langobardic (see Edictus Rothari, chapter 288; also Leges Baiuwaiorum);

The word is not Germanic or, at least, not proto-Germanic (if such a language existed) since it is not attested in Gothic.  On the other hand, Gothic has the word hoha for plough which seems to correspond to the Slavic socha/sokha.  Finally, in addition to plug and soha, Slavic also has radło/rádlo which corresponds to the ard plough.  In general, these instruments are understood to be slightly different.  Thus:

  • radło (rádlo/pа́ло/орало) – ard plow – the most ancient of “ploughs” (note the Germanic/Slavic ard/rad shift, e.g., Ardogast/Radogast);

radolo

  • socha (sokha/cохaard plow with two ards (or rads);

radlo

  • plug – plough, much heavier, using metal and typically equipped with wheels;

plough

Where Did Ploughs Come From?

The first mention of the word is quite ancient and seems to have been made by Pliny the Elder in his Natural History – a veritable almanac of knowledge.  The form given by Pliny is plaumorati.  The passage follows:

Pliny, Natural History 18,48 (or 18, 172 by lines)

“Ploughshares are of various kinds. The coulter is the iron part that cuts up the dense earth before it is broken into pieces, and traces beforehand by its incisions the future furrows, which the share, reversed, is to open out with its teeth.  Another kind—the common ploughshare—is nothing more than a lever, furnished with a pointed beak; while another variety, which is only used in light, easy soils, does not present an edge projecting from the share-beam throughout, but only a small point at the extremity. In a fourth kind again, this point is larger and formed with a cutting edge; by the agency of which implement, it both cleaves the ground, and, with the sharp edges at the sides, cuts up the weeds by the roots. There has been invented, at a comparatively recent period, in that part of Gaul known as Rhætia, a ploughshare with the addition of two small wheels, and known by the name of “plaumorati.”  The extremity of the share in this has the form of a spade: it is only used, however, for sowing in cultivated lands, and upon soils which are nearly fallow. The broader the plough-share, the better it is for turning up the clods of earth. Immediately after ploughing, the seed is put into the ground, and then harrows with long teeth are drawn over it.  Lands which have been sown in this way require no hoeing, but two or three pairs of oxen are employed in ploughing.  It is a fair estimate to consider that a single yoke of oxen can work forty jugera of land in the year, where the soil is light, and thirty where it is stubborn.”

Vomerum [“spades”] plura genera: culter vocatur inflexus praedensam, priusquam proscindatur, terram secans futurisque sulcis vestigia praescribens incisuris, quas resupinus in arando mordeat vomer. alterum genus est volgare rostrati vectis. tertium in solo facili, nec toto porrectum dentali, sed exigua cuspide in rostro.  latior haec quarto generi et acutior in mucronem fastigata eodemque gladio scindens solum et acie laterum radices herbarum secans. non pridem inventum in Raetia Galliae duas addere tali rotulas, quod genus vocant plaumorati. cuspis effigiem palae habet.  serunt ita non nisi culta terra et fere nova. latitudo vomeris caespites versat. semen protinus iniciunt cratesque dentatas supertrahunt. nec sarienda sunt hoc modo sata, sed protelis binis ternisque sic arant. uno boum iugo censeri anno facilis soli quadragena iugera, difficilis tricena iustum est.

Plaumorati

(On the Plaum)

The word plaumorati has caused a rather long discussion as to its meaning and origin.  Most people think it’s a compound word and that the first part is simply “plow”.  But is it?

Plough or plug has a “g” in it.  Not an “m”.  In this respect it has been asserted that the form plovum was the original form.

However, it is our understanding that:

  • the combination of “pl” is unusual in Langobardic;
  • several explanations have been given for the shift from “g” to “v” and, obviously, if that is true, then there is really no question that plug or plog came before *plovum (and, If so, there may have been a plug even at the time of the plaumorati; and, if so, then plaumorati would not even refer to a plough); and,
  • in any event, today’s cognate words may, apparently, be derived from other “original” forms (not just plovum) – even following the linguist’s own rules;
    • forms such as *ploda and plodum; such forms existed in Latin and, interestingly, in the region of Trentino which just happens to lie right next to the region of Veneto;trento

What is even more interesting in Trentino, the word *ploda meant harvest (see W. Foerster Der Pflug in Frankreich on page 12; Schneller, Die romanischen Volksmundarten in Suedtirol, page 165).

Remarkably, plon/plony means the same thing in Slavic languages (or płód/płódy which may have meant the same thing before it meant “fetus”).   That is one Slavic similarity.

plon1

Another may be seen if we look at the “m” – where does the “m come from? One suggestion could be lemiesz meaning the piece of the plough that actually cuts the soil:  ploughschema

lemiesz

Yet another if we ignore the “m” may be plewa/plewić meaning weed/get the weeds out.

plewa1

All this fits better if we con side that Pliny is not talking about ploughs but rather about ploughshares.

ploughshare

Whether a lemiesz used to be a plemiesz we do not know.  However, plemie means tribe and plemnik means, ahem, seed.  Consequently, it would not be unreasonable that the “p” dropped at some point.

Plaumorati 

(On the -Orati)

As to where the division should take place and what the second part of the word means, there is much disagreement.  Here are some common theories as to the origin of the word – they are basically divided into two groups:

The first is a “wheeled plough”: 

  • plograt – the ancient Gallic for a plough-wheel; as in Geraet/grat;
  • plaustra rati – Latin;
  • plaum radt – Belgic plaum (a plough) and rat or radt  (a wheel);
  • plaum ratum – more generally Celtic plaum, plovum (plough) and ratum (wheel);
  • plaugorati – although no such form has been recorded, some German scholars “created” or emendated a Germanic form plaumgorati – meaning, along the same lines, a wheeled plough (whether the name Much was itself, in this case, an emendation of the Slavic mucha, i.e., fly, we do not know (the word appears too in French… and in Swabian));

The second group is the  “Raetian plough”: 

  • ploum Raeti – Raeitian plough – Who were the Raetians?  We are told either Celts or Illyrians.

Both of these make sense since wheels and Raetia seem to be involved here.  And yet, another suggestion has also been made, as follows:

  • plaustrum aratri, plaustrum rastri, plaum aratri  – that is a plough wagon in Latin where the aratri/rastri is the plough/rake and plaustrum is the wagon; that is, the aratri is referring to the raking or ploughing action.

But, should it then be aratrum?

And here is the thing… 

Can the orati refer to anything other than wheels and Raetians?

orac

orac1z

rataj

Oddly enough, orać or orat, i.e., with an “o” is a Slavic verb for “to plough” (e.g., orka – the act of ploughing, oracz but also (!) rataj – ploughman or tiller) (same as, e.g., Spanish arar) and orati could be either:

  • an adjective for the kind of device, i.e., a ploughing device; or
  • genetive plural for whose device this is, i.e., tillers’ device.

Now, we are not suggesting that Raetians were Slavs but, one would think, that the above facts would, at least, merit mention in academic literature.  But they do not.  Why?  Conspiracy?  We think not.  We think the reasons are quite mundane:

  • conservatism – historians who occupy themselves with such topics do not even admit the possibility of Slavic speakers in Raetia at the time; and
  • dilettantism – the same people are ignorant of the above fact – for one thing, to the extent, they have any familiarity with Slavic words at all, they are typically familiar with Russian and in Russian the word does not really exist in this form;

Let’s note another interesting fact.

Piast of the Plough or Piast of the Wheel?

The Polish archfather – Piast – was said in the early tellings of his legend to have been an oracz, i.e., a ploughman.

ploughman

Piast in a plaumorati featuring the traditional Venetic red-white color scheme

But in later tales he becomes a wheelwright.

wheeelwright

Piast the Wheelwright working on a large order for the Tonka Corporation

Was this an intentional “ennobling” of Piast’s heritage?  Or was there some sort of a mistake or misreading of the word “rat” or “rad” (as in wheel)?

(He is referred to Ckosisconis which suggests either that his father’s name was Choscisco (whom some Germans historians tried to connect with the Hasdingi on account of the long hair…) or, perhaps, that it was Kosisco, meaning something to do with the kosa, i.e., scythe).

And then there is palluchos in Accadian…

Copyright ©2015 jassa.org All Rights Reserved

September 9, 2015

On the Paphlagonian Veneti Take 2

Published Post author

We’ve previously posted on Paphlagonia here.  An earlier and more detailed  map came up and we post it here.  This is Pierre Mortier’s “Paphlagonia Heroicis Temporibus Henetorum Populorum, etc” published in Amsterdam in 1700.

The source of all this, of course, is the same, i.e., ancient cartographers like Ptolemy and others.  Consequently, there is no reason to believe that this map is more historically accurate.  Nevertheless, it is bigger and clearer and shows all the interesting names such as:

In the West of Paphlagonia, the reference to the Paphlagonian Heneti or Eneti and, more interestingly, in the East:

  • our favorite, Zagora (together will all the alternate spellings);
  • Zalichus (Zalichus?) (za lasem?);
  • the River Zaliscus;
  • the River Halys (!);
  • the town of Germanopolis (just north of the province of Galatia – see below) – for Germani see here;

We have noted several other interesting names.  Whether this means anything is, of course, less than certain.  Nevertheless, it is, as we wrote, interesting.

grosspaphlagonia

We also note that Paphlagonia is East of the province of Bithynia.  Bithynia was named, apparently, for the Thracian tribes of the Bithyni and Thyni – at least so claims Herodotus (7, 75).  We do not know what language these people spoke.

paphlagonias

A few interesting things present themselves, however:

  • the name sounds similar to Herodotus’ Budinoi;
  • one of the earliest rulers of the province was Bas (perhaps a shortened form of the title  basileus) (but perhaps then Boz was also such a title?);
  • they lost their independence to a king of Lydia named Croesus – the notion that Kadlubek could have thought that Croesus when mentioning his Crassus is, of course, preposterous, or is it?;
  • two kings of the Bithynians were named Prusias (!);
  • according to the same Herodotus, the place in Thracia where the Bithyni and Thyni came from was around the river Struma in, today’s Western Bulgaria; this, of course, is the Indo-European stream – except that, curiously, the form mentioned by Herodotus is Str(y)imon(as) – a form with an “n” which, form, appears only in Slavic languages (e.g., Polish strumień);

Finally, we note that one of the (many) stories about the origins of Poland, however preposterous, makes the origin of the country to be the Georgian Colchis – further East from Pahplagonia; Colchis is, of course, where the Argonauts headed for their Golden Fleece as we already discussed; and, argonauts were led by one Jason – whether Jason is “Chasson sive Jassen” is Jassa of “ash” mountains is another interesting question.

And speaking of the “ash” mountains, we note that the above area lay close or was part of the Biblical Ashkenaz.  As Josephus (Antiquities of the Jews, 1, 6) reports: “those whom the Greeks now call Galatians were then called Gomerites”.  He then notes that of Gomer came:

  • Aschanaxians, who are now called by the Greeks Rheginians”;
  • Ripheans, now called Paphlagonians” (Mount Rip!? Rippean Mountains?);
  • “Thrugrammeans, who, as the Greeks resolved, were named Phrygians”;

ashkenaz

Note also that, it is commonly believed that the Galatians were Galls (!) (see, e.g., Schenker, The Dawn of Slavic).  That is to say that one and the same people (at least in terms of language/culture) lived both in Ireland, across Europe and in Turkey.  This does not seem to be a problem to any historian.  However, to suggest that the Veneti included Paphlagonians, the Adriatic Veneti, the Gallic Veneti and the Slavic Veneti somehow is a problem.  Why? 

We may laugh at Kadlubek’s stories but why did he pick Galls, Romans and Macedonians as the Poles’ ancient enemies? If he were going for the most outrageous reach in terms of antiquity, why not Greeks, Scythians, Egyptians or Assyrians?

We will return to these questions later and to:

  • the Paphlagonians and their role in the Trojan War;
  • the question of the similarities between (1) the legend of Lech, Czech & Rus and (2) the tale of Hrvat or Khoryv, Shchek or Sczech & Kij or Kyi & (3) the tale of the Armenian writer Zenob Glak.

On the theory of a Balkan origin of (at least?) some Slavs see Heinrich Kunstmann’s Die Slawen.

Copyright ©2015 jassa.org All Rights Reserved

September 7, 2015

On Tryglav in Brandenburg

Published Post author

We have previously made reference to a Leibniz’ edition of Scriptores Rerum Brunsvicensium, a book that is a compilation of various documents of out of the Duchy of Brunswick.  There we discussed the mention in volume I of the same of the Polabian Gods Hammon, Swentebuek, Vitelubbe  and Radegast.  Well, Hammon, is a questionable one even though mentioned there.

scriptoresses

In any event, the same compilation also mentions – in volume II – the Pomeranian three-headed God Tryglav as part of the Fragmentum genealogiae ducum Brunsvicensium et Luneburgensium (that is, the genealogical fragments regarding the dukes of Brunswick and Luneburg).  Here, however, he is mentioned as a God worshipped in Brandenburg.  We now include that other reference here with a translation, of course.

fragmentum

Huius temporibus fuit in Brandenburg rex Henricus, qui Slavice dicebatur Pribezlaus, qui Christianus factus, Idolum, quod in Brandenburgh fuit, cum tribus capitibus, quod Tryglav Slavice dicebatur, et pro Deo colebatur, et alia Idola destruxit, et idololatriam et ritum gentis sue detestans, cum filium non haberet, Adelbertum Marchionem, dictum Ursum, haeredem sui instituit principatus.

“At this time, there was in Brandenburg King Henry, whom the Slavs called Pribislav, who became a Christian and he destroyed the idol that had three heads and was worshipped as a God in Brandenburg and that the Slavs called Tryglav and other idols and idolatries and rites among his peoples that he detested; when he did not have a son, Albert called the Bear inherited [the March of  Brandenburg].”  

Pribislav was the last Slavic duke of the Hevelian Wends.  Henry was likely his baptismal name.  Without an heir he gave the Brandenburg area to his son-in-law in 1129.  That son-in-law’s father was Albert the Bear who subsequently took over the area after Pribislav/Henry died in 1150.

brunsvicensis2

The same story appears in Tractatus de urbe Brandenburg and in the Brandenburg Chronicle.  These mention the three headed god but not his name.  Whether it be true that the Saxons too worshipped Tryglav, whether the Polish duke Iaszon/Jaczon/Jacze has anything to do with Jassa and who the Zucham were we leave to the readers.

kroniken

Copyright ©2015 jassa.org All Rights Reserved

September 6, 2015

On Widsith and Its (Few) Wends

Published Post author

Since we have been discussing Anglo-Saxon contributions to Slavic history with the work of King Alfred we decided to continue on that path and mention “Widsith”.  The Old Anglo-Saxon poem from the Exeter Book has been preserved in only one manuscript copy – the tenth-century, so-called, Codex Exoniensis (Exeter Cathedral Library MS 3501).  We include the entire poem here. Here are some interesting points:

  • The poem contains a reference, or maybe two, to the Wends amongst its list of European peoples that the traveller in question claims to have visited.
  • It also contains a reference to the River Vistula where the Goths, allegedly, fought the Huns (a topic found also in Hervarar Saga og Heiðreks and in the tale of Ossantrix which we will discuss later).
  • It contains references to what may be the tribes of Wiolane ond Wilna which smacks of Wolin or Wislane (not to mention Vilnius!)
  • Finally, it is noteworthy, we think, that:
    • the Hreðcyning sounds awful like Horodcyning, i.e., in the sense of gard, grod, horod in the Ukrainian language and of Gardarike (as opposed explaining this with “riding” (!) Goths) (see also the Czech hrad “castle” in Prague) and that
    • the greatest “getter” of things and honors is a guy named Hwala – the same word literally at least as the Polish word for “honour” or “glory” (i.e., chwała – though, Alexander Brueckner believes chała or fała to have been the older forms – we did not follow up on this (yet)). (this is actually Wala in the text but, most people think it has been correctly emended to Hwala).
Widsithboc
Widsið maðolade,      wordhord onleac,
se þe monna mæst      mægþa ofer eorþan,
folca geondferde;      oft he on flette geþah
mynelicne maþþum.      Him from Myrgingum 

Widsith spake,      unlocked his word-hoard,
He who among men      had travelled most in the world,
through peoples and nations;      he had often in the hall                                               earned valuable treasures [rewards].      He came [of] from the Myrgings [tribe?]

[5]

æþele onwocon.      He mid Ealhhilde,
fælre freoþuwebban,      forman siþe
Hreðcyninges      ham gesohte
eastan of Ongle,      Eormanrices,
wraþes wærlogan.      Ongon þa worn sprecan: 
of noble blood.      He together with Ealhhilde,
the friendly weaver [webber] of peace,      went for the home [the seats]
of the Hrethan [=horod = gard = gród?] King [Hreðcyning]      he sought
[from?] east of the Angles,      Ermanaric,
wrathful oathbreaker [?].      He began to speak:
10
‘Fela ic monna gefrægn      mægþum wealdan!
Sceal þeodna gehwylc      þeawum lifgan,
eorl æfter oþrum      eðle rædan,
se þe his þeodenstol      geþeon wile.
þara wæs [H]wala      hwile selast, 

‘I have queried [fela = viel, wiele] many men      [who] ruled [wielded] many tribes [?] 
Each ruler should         live according to custom,
to be ruler after others        his [countries/wisely?] rule [rædan = rada]
if he, his ruler’s throne [þeodenstol = Stuhl, stołek]      wants [wills] to get
There [in that] was Hwala         for a while [=chwile] the best [of all],

15
ond Alexandreas      ealra ricost
monna cynnes,      ond he mæst geþah
þara þe ic ofer foldan      gefrægen hæbbe.
ætla weold Hunum,      Eormanric Gotum,
Becca Baningum,      Burgendum Gifica. 
and Alexander      the richest [greatest] ruler
of the clans of man,      and he got the most [throve the most]
of [all] those [that] I over the world      have queried
Ætla [Attila] ruled [weold=wield=władać]  the Huns      Ermanaric [ruled] Goths,
Becca [ruled] Banings,      Gifica [ruled] Burgundians


20
Casere weold Creacum      ond Celic Finnum,
Hagena Holmrygum      ond Heoden Glommum.
Witta weold Swæfum,      Wada Hælsingum,
Meaca Myrgingum,      Mearchealf Hundingum.
þeodric weold Froncum,      þyle Rondingum, 
Caesar ruled Greeks      and Celic [ruled]  Finns,
Hagena [ruled] Holmrygas      and Heoden [ruled] Gloms.
Witta ruled Suevi,      Wada [ruled] Hælsings [Helsinki!?],
Meaca [ruled] Myrgings      Mearchealf [ruled] Hundings.
Theodric ruled Franks      Thyle [ruled] Rondings,
25
Breoca Brondingum,      Billing Wernum.
Oswine weold Eowum      ond Ytum Gefwulf,
Fin Folcwalding      Fresna cynne.
Sigehere lengest      Sædenum weold,
Hnæf Hocingum,      Helm Wulfingum, 
Breuca [ruled] Brondings, Billing [ruled] Werns [Warni?]
Oswine ruled Eows      Ytas/Yts [were ruled by] Gefwulf,
Fin [ruled] Folcwaldings Frisian [?] clans.
Sigehere longest      [the] Sea-Danes ruled,
Hnæf [ruled] Hocings      Helm [ruled] Wulfings,
30
Wald Woingum,      Wod þyringum,
Sæferð Sycgum,      Sweom Ongendþeow,
Sceafthere Ymbrum,      Sceafa Longbeardum,
Hun Hætwerum      ond Holen Wrosnum.
Hringweald wæs haten      Herefarena cyning. 
Wald [ruled] Woingas,      Wod [ruled] Thuringians,
Saeferth [ruled]  Sycges,      Ongendtheow [ruled] Swedes [?],
Sceafthere [ruled] Ymbres,      Sceaf [ruled] Langobards,
Hun [ruled] Haetwares,      and Holen [ruled]  Wrosnes.
Hringwald was called      the king of the Herefarens.
35
Offa weold Ongle,      Alewih Denum;
se wæs þara manna      modgast ealra,
no hwæþre he ofer Offan      eorlscype fremede,
ac Offa geslog      ærest monna,
cnihtwesende,      cynerica mæst. 
Offa ruled Angles,      Alewih Danes,
That was of those men      the bravest of all,
however [but] he [could] not over Offa       obtain rule [earlship],
and Offa won [in battle, i.e., geschlagen]      the first of men
while still being [wesen] a boy [Knecht]     the greatest of kingdoms.
40
Nænig efeneald him      eorlscipe maran
on orette.      Ane sweorde
merce gemærde      wið Myrgingum
bi Fifeldore;      heoldon forð siþþan
Engle ond Swæfe,      swa hit Offa geslog. 
No one [Nænig = nikt] of the same age as him [even-old]      honored earlship
in battle.      [With] one sword
[he] marked the border      against [the] Myrgings
by Fifeldore;      held forth hence [since]
by Angles and Suevi      as it Offa won.
45
Hroþwulf ond Hroðgar      heoldon lengest
sibbe ætsomne      suhtorfædran,
siþþan hy forwræcon      wicinga cynn
ond Ingeldes      ord forbigdan,
forheowan æt Heorote      Heaðobeardna þrym. 
Hrothwulf ond Hrothgar      held longest
peace together      uncle and nephew [or nephew & uncle]
after [since then] they drove away [forth]      [the] Viking kin [peoples]
and Ingeld’s      spearpoint [vanguard] humbled [?],
forced at Heorot      Heathobards’ trim [i.e., cut them down to size]


50
Swa ic geondferde fela      fremdra londa
geond ginne grund.      Godes ond yfles
þær ic cunnade      cnosle bidæled,
freomægum feor      folgade wide.
Forþon ic mæg singan      ond secgan spell, 
So I fared [wondered] much [viel, wiele]     [in] foreign lands
through wide countries [grounds* – Earth]      Good and evil
there I got to know      of my people impoverished [=bieda!]
[from my] free kinsmen far      I followed [served far and] wide
Henceforth I’d like to sing      and tell [my] tale      
* the fact that the Earth here is titled “grund”, inclusive of “rund”, “round” is reason enough to think about things anew!
55
mænan fore mengo      in meoduhealle
hu me cynegode      cystum dohten.
Ic wæs mid Hunum      ond mid Hreðgotum,
mid Sweom ond mid Geatum      ond mid Suþdenum.
Mid Wenlum* ic wæs ond mid Wærnum      ond mid wicingum. 
To speak before a multitude      in the mead-hall
how me noblemen      [generosity] showed/gifts bestowed
I was with the Huns      and with Hreth[an]goths
with Swedes and with Geats      and with South-Danes.
With Winnuli I was and with Warnians      and with vikings.
* Unclear, perhaps people from Vendsyssel in Denmark or the Winuli as in the later Langobards
60
Mid Gefþum ic wæs ond mid Winedum      ond mid Gefflegum.
Mid Englum ic wæs ond mid Swæfum      ond mid ænenum.
Mid Seaxum ic wæs ond Sycgum      ond mid Sweordwerum.
Mid Hronum ic wæs ond mid Deanum      ond mid Heaþoreamum.
Mid þyringum ic wæs      ond mid þrowendum,* 
With Gifthas I was and with Wends      and with Gefflegs.
With Angles I was and with Suevi      and with aenenas.
With Saxons I was and with Sycgs      and with Swordsmen.
With Hronas I was and with Deans      and with Heatho-Reams.
With Thuringians I was      and with Throwends,
* Your guess is as good as ours; it has been suggested that there are the people of Trondheim but this seems just a guess as the “d” is nowhere to be found and why they should be -wendum is unclear
65
ond mid Burgendum,      þær ic beag geþah;
me þær Guðhere forgeaf      glædlicne maþþum
songes to leane.      Næs þæt sæne cyning!
Mid Froncum ic wæs ond mid Frysum      ond mid Frumtingum.
Mid Rugum ic wæs ond mid Glommum      ond mid Rumwalum. 
And with Burgundians,      there I got wring/crown
me there Guthhere gave me      a glittering jewel [?]
to pay for [my] song      [he was] not [a] sluggish king!
With Franks I was and with Frisians      and with Frumtings.
With Rugians I was and with Glommas      and with Romans [Rome-Welsh]
70
Swylce ic wæs on Eatule      mid ælfwine,
se hæfde moncynnes,      mine gefræge,
leohteste hond      lofes to wyrcenne,
heortan unhneaweste      hringa gedales,
beorhtra beaga,      bearn Eadwines. 
Likewise I was in Italy      with Aelfwine*
he had of all mankind,      that I queried [i.e., met on my journeys]
the lightest hand      glory to work
the most generous heart      rings [booty] to give out [geteil = divide, give out]
brightest trinkets [bracelets jewels]      the bear cub [bairn] of Eadwine’s.
* the Langobard king who went with his people from Pannonia to Italy in 568
75
Mid Sercingum ic wæs      ond mid Seringum;
mid Creacum** ic wæs ond mid Finnum      ond mid Casere,
se þe winburga      geweald ahte,
Wiolane ond Wilna,***      ond Wala rices.
Mid Scottum ic wæs ond mid Peohtum      ond mid Scridefinnum; 
With Saracens [?] I was      and with Serings*;
with Greeks** I was and with Finns      and with Caesar,
he [who] vineyards      had ruled,
Wiolane and Wilna      and the riches of the [Welsh or Romans]?
With Scots I was and with Picts      and with Scridefins****
* Syrians?
** This typically is translated as Greeks although (as in Orosius) the temptation of Cracow beckons – above the poem talks about Caesar (if that is who Caser is) ruling the same so presumably this means the Byzantine Emperor
*** No one knows what these words are and whether they are tribal names or other nouns – one suggestion has been that they are Wallachs Walach-girls, i.e., Welsh as the  Romans were called by the Scandinavian tribes
**** These appear in many, many sources (e.g., Ravenna Geography, Procopius, Jordanes, Paul the Deacon).


80
mid Lidwicingum ic wæs ond mid Leonum      ond mid Longbeardum,
mid Hæðnum ond mid Hæleþum      ond mid Hundingum.
Mid Israhelum ic wæs      ond mid Exsyringum,
mid Ebreum ond mid Indeum      ond mid Egyptum.
Mid Moidum ic wæs ond mid Persum      ond mid Myrgingum, 
with Lidvikings [peoples’ vikings!?]* I was and with Leonas      and with Langobards
with Heathens and with Herethas**      and with Hundings.
With Israelites I was      and with Assyrians [?],
with [H]ebrews and with Indians [?]      and with Egyptians.
With Medes I was and with Persians      and with Myrgings,
* e.g., Ludvig
** because sometimes emendated to Hæreþum – perhaps the Haroudes of Ptolemy
85
ond Mofdingum      ond ongend Myrgingum,
ond mid Amothingum.      Mid Eastþyringum ic wæs
ond mid Eolum ond mid Istum      ond Idumingum.
Ond ic wæs mid Eormanrice      ealle þrage,
þær me Gotena cyning      gode dohte; 
and Mofdings      and against Myrgings
and with Amothings.      With East-Thuringians I was
and with Eols [?] and with Esti      and Idumings.
And I was with Ermanaric      all the time,
there me Goth king      goods gave/with goods benefitted me/did well for me;      
90
se me beag forgeaf,      burgwarena fruma,
on þam siex hund wæs      smætes goldes,
gescyred sceatta      scillingrime;
þone ic Eadgilse      on æht sealde,
minum hleodryhtne,      þa ic to ham bicwom, 
he gave me a bracelet/ring,     ruler of town peoples
on them six hundred was [it’s worth was?]    [in] hammered/forged/molten gold
coin treasures      reckoned by shillings;
That I [to] Eadgils     as property [present] gave,
my lord protector     when I came [bicwom] home,
95
leofum to leane,      þæs þe he me lond forgeaf,
mines fæder eþel,      frea Myrginga.
Ond me þa Ealhhild      oþerne forgeaf,
dryhtcwen duguþe,      dohtor Eadwines.
Hyre lof lengde      geond londa fela, 
a present to my sire,      for he had given me land,
my father’s home,     ruler of Myrgings.
And me that Ealhild        a second [bracelet/ring/treasure] gave,
a noble queen of many hosts,     daughter of Eadwine.
Praise of her spread     through many lands,
100
þonne ic be songe      secgan sceolde
hwær ic under swegle      selast wisse
goldhrodene cwen      giefe bryttian.
ðonne wit Scilling      sciran reorde
for uncrum sigedryhtne      song ahofan, 
Then [when?] I in song      should say
where I under the sky*      I knew the best
gold bedecked queen      giving out gifts.
Then with Scilling      with clear voices
before our lord      we raised a song,
* compare swell (then too Vogel = bird) with Slavic swar (heat), Swarozic, but also Schwartz (black as in burned) or Tschernobog]
105
hlude bi hearpan      hleoþor swinsade,
þonne monige men,      modum wlonce,
wordum sprecan,      þa þe wel cuþan,
þæt hi næfre song      sellan ne hyrdon.
ðonan ic ealne geondhwearf      eþel Gotena, 
loud by the harp      the words sounded,
then many men,      of golden spirit,
spake words,      that they [who] well [should] know
that they never [such a] song      performed nor heard.
then I speedily wandered      through the lands of the Goths,     
110
sohte ic a gesiþa      þa selestan;
þæt wæs innweorud      Earmanrices.
Heðcan sohte ic ond Beadecan      ond Herelingas,
Emercan sohte ic ond Fridlan      ond Eastgotan,
frodne ond godne      fæder Unwenes. 
I sought company      there of the best;
that was [of] the house      of Ermanaric.
Hethca I sought and Beadeca      and the  Herelings,
Emerca sought I and Fridla*      and  Ostrogotha,
wise and worthy**      father of Unwen.
*these two – Emerca and Fridla – are the afore-mentioned Herelings or Harlungs
** or good (compare Polish godny with which we went here as, somehow, better-fitting)     
115
Seccan sohte ic ond Beccan,      Seafolan ond þeodric,
Heaþoric ond Sifecan,      Hliþe ond Incgenþeow.
Eadwine sohte ic ond Elsan,      ægelmund ond Hungar,
ond þa wloncan gedryht      Wiþmyrginga.
Wulfhere sohte ic ond Wyrmhere;      ful oft þær wig ne alæg, 
Secca sought I  and Becca,      Seafola and Theodric,
Heathoric and Sifeca,      Hlithe and Incgentheow.
Eadwine sought I and Elsa,        Aegelmund and Hungar,
and the splendid fate(s)        of the With-Myrgings.
WuIfhere sought I and Wyrmhere;       full oft there war [did] not cease,
120
þonne Hræda here      heardum sweordum
ymb Wistlawudu      wergan sceoldon
ealdne eþelstol      ætlan leodum.
Rædhere sohte ic ond Rondhere,      Rumstan ond Gislhere,
Wiþergield ond Freoþeric,      Wudgan ond Haman; 
then the Hraeth army,      [with] harsh swords
about the Vistula wood [or spear-tip?]      they had to defend
old country’s seat      against Attila’s people.
Raedhere sought I and Rondhere,      Rumstan and Gislhere,
Withergyld and Freothric,      Wudga and Hama;

 

125
ne wæran þæt gesiþa      þa sæmestan,
þeah þe ic hy anihst      nemnan sceolde.
Ful oft of þam heape      hwinende fleag
giellende gar      on grome þeode;
wræccan þær weoldan      wundnan golde 
Nor were they comrades      there the worst to me [they were not bad]
though them I [as] the last     should name
Full oft of that host [heap]     [there] whining/whistling [did] fly
[a] yelling/screaming spear/javelin      on fierce/furious* peoples
wonderers there ruled      by wounded gold [?]
* Grome – presumably, the same original as the Slavic grom as in “thunder”
130
werum ond wifum,      Wudga ond Hama.
Swa ic þæt symle onfond      on þære feringe,
þæt se biþ leofast      londbuendum
se þe him god syleð      gumena rice
to gehealdenne,      þenden he her leofað.’ 
husbands and wives,      Wudga and Hama.
So I that ever found      on these voyages,
that he is loved the most      by landspeople
to whom God gives     [the] rule [over] men
to hold,      while he here lives.’


135
Swa scriþende      gesceapum hweorfað
gleomen gumena      geond grunda fela,
þearfe secgað,      þoncword sprecaþ,
simle suð oþþe norð      sumne gemetað
gydda gleawne,*      geofum unhneawne,** 
So wondering      [and traveling about are] destined
the people’s [men’s] singers      [and] to travel/walk [through] many lands
speaking [their] need,      saying a word of thanks,
ever south or north      meeting someone
knowing in songs [as in, a connoiseur]      of gifts unsparing/generous
* interestingly, “wise”/”knowing” here is similar to the Slavic word for head, i.e., “glova”
** un-hneaw – curious if there is a relation to hovat (i.e., hide) in Slavic (someone who does not hide stuff, i.e., generous)
140
se þe fore duguþe wile      dom aræran,
eorlscipe æfnan,      oþþæt eal scæceð,
leoht ond lif somod;      lof se gewyrceð,
hafað under heofonum      heahfæstne dom.
he who before his men wants      his fame [?] to air
rulership to achieve,      until all scatters,
light and life together;      glory he achieves,
has under heaven,      the most lasting fame.

exterbook2223

Go see the original at the Exeter Cathedral

Copyright ©2015 jassa.org All Rights Reserved

September 2, 2015