We continue with Saxo’s narrative:

The Negotiations

“When all hope had left the inhabitants of the city and all that was before their eyes was death and destruction, one of them that was [fighting] at the breastwork, yelled loudly at Absalon and demanded to speak with him.  Absalon asked to go to the quietest quarter of the city, away from all the noise and spilled blood and there he asked the man what was it that he wanted.  He then called upon Absalon, adding great gesticulation to his words, for a halt to the Danes’ attack such that he inhabitants could [properly] surrender [i.e., presumably until the fire was put out].  To which Absalon answered that there could be no talk of the stopping of the attack unless they [the Arkona denizens] should first stop putting out the fire.  The Slavs agreed to this condition and thereafter Absalon immediately brought the other man’s plea to the King.”

“The King ordered all his commanders recalled from the field so as to take counsel with them in this matter; and Absalon said then that they should do what the Slavs asked for for the longer the whole thing lasted, the less likely it was that the inhabitants could put out the fire and if they won’t be able to do that then the fire will defeat them even if the Danes were not involved in that; so that even if they  did nothing, by letting the fire spread destruction they will have achieved that which they could not have achieved by their own strength.  Despite the fact that they refrained from the battle for some time, one could not call them idle for without endangering themselves, they let other forces fight on their side.”

[yes, we know this passage does not entirely make sense]

The Church Partakes of the Terms  

“This advice found general approval and the King made peace with the Arkonians on the condition that the statue should be handed over together with all of the temple’s treasury and that all the captured Christians should be set free without ransom and that the Christian rite should be adopted just as it was practiced in Denmark.  All the land that had been given to the God/idol [i.e., all of the temple’s lands] were to henceforth benefit the Christian Church [instead].  And should conditions demand it, the populace were to follow the Danes when called upon and could not refuse this military service when the King should order it so.  Furthermore, they were supposed to pay an annual tribute in the amount of forty silver coins for each pair of oxen and to deliver this many hostages to ensure that they should meet these conditions.”

The Plebes Don’t Get It

“When the warriors who were eager for blood and booty heard of this there was great commotion and bitterness among them and they began loudly complaining that their reward for victory was taken from them now when they were so close to getting it such that they received nothing for their great effort other than wounds and scars and also complaining about the fact that their right to vengeance was not given them, which [right] they thought was due them, for all the harms caused them by the enemy which enemy they now had almost defeated; now, they said, one ought to think about their welfare for they could now with harry an effort [finally] take retribution against [the Arkonians] for all of their [the Arkonians’]  raids and all the tragedies which the others [Arkonians] caused in Denmark.  They threatened to leave the King for he refused them permission to take the city and preferred a paltry sum of cash in lieu of a great victory.”

The King Makes a Strategic Withdrawal From His Own Camp While Absalon Talks

(And Talks)

“The King who got angry at such talk, left the camp with his commanders so as to be away from all this whining and yammering and he asked them [the commanders] if they thought that they ought to accept the surrender of the city or to give it as a reward to the troops.  When these called upon Absalon that he should sayeth what he thinks, he observed that one could take the fortress though not without a lengthy siege.  For he [Absalon] knew well, and so said, that the people will take his words unkindly but that he would rather cause them displeasure by giving wise and useful advice than to endanger their welfare by foolishly agreeing with them/meeting their expectations [as to his advice].  Even were the fire kindled rather by God’s miracle than by a man’s hand [here he seems to be denying that the young Dane set the fortifications on fire but rather attributing this to a fortuitous divine judgment], should turn the tallest portion of the walls into ash which top part was made of wood and turf, so the lowest part of the wall, which was of stouter construction, will remain and that part was so tall that it would not have been easy to get at the enemy.  One needed to consider too that the inhabitants of the town had fixed almost all the places that had earlier been consumed by fir, by filling the missing pieces with clay and that the flames not only brought harm to them but also served as cover for their fury hindered the Danes in their assault inasmuch as it hindered these others in their defense.  And further he observed that should mercy not be given to the Arkonians then as a result the other towns of the Rugians – by hard necessity driven to bravery – will resist them the stronger the greater should be their desperation; if, on the other hand, they should learn that peace has been agreed to with Arkona it will be easier for [the other Rugia cities] to follow that example and they will think about survival and when one is able to have the better [outcome] of taking many cities with one battle rather than pigheadedly remaining at the siege of one, one ought not to reject the surrender proposal.  Though [he said] should a majority have a different opinion then, in any event, the hostages should be sent back unharmed so that no one could say that they were maltreated and that the Danes, contrary to their own customs, deceitfully broke their own promises.”

Absalon’s Boss Weighs In 

“With this opinion agreed to Archbishop Eskil [of Lund] for he said that the commoners should listen to their lords not the lords to the commoners and that it would not do for the high-born to take direction from the low[-born].  And, further, that one could not achieve a more desired outcome/victory than the forcing of a pagan people not only to pay tribute but also to accept Christianity.  He explained to them too that it would be better to help the Arkonians against other enemies [e.g., Saxons] than, in obstinacy, deprive them of their lives, for having your enemies bend their knees to you is better than killing them for mercy is better than cruelty.  And further that it is better to conquer many towns with one battle than to prefer the storming of one rather than the taking of all.”

“In so setting out the matter he convinced the commanders of the rightfulness of his and Absalon’s opinion and the King, thanks to them [Absalon, Eskil and, maybe, the turned commanders], grew stronger in his intention to ignore the discontentment of his warriors.  Absalon now ordered them to go and get something decent to eat while he himself began the preparations for the accepting of the hostages of whom a part was children and a part parents for they [the parents] received the right to be held hostage in the place of the children until the next day.”

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We continue here with another installment of the siege of Arkona (yes, in English) as told by our friend Saxo Grammaticus.  The prior parts are here as well as here.

The Soldiers Prepare While the Youth Cannot Bear to Be Contained

“In the meantime the army began all kinds of works demanded by a siege; some were building sheds for the horses, others raised tents and undertook different necessary things.  While the King, by reason of the great heat that was present during the day, took quiet refuge in his tent, Danish boys, who in their excitement dared to approach the fortified wall, began to sling stones at the fortifications.”

“The Arkonians seemed rather amused by these ideas and refrained from using weapons against such play so that they preferred to look at the boys rather than to chase them away.”

“There also appeared there young men who began to compete with the boys in provoking the inhabitants in the same way [i.e., by slinging stones].  And these [the inhabitants] became bored with idly watching and forced to do so grabbed their weapons.  More of the youth now dropped their work and ran so as to relieve their companions but the knights viewed all this as children’s play.”

Playing with Fire or Things Get out of Hand

“Thus, something that in the beginning had no importance and that would not otherwise deserve mention, quickly escalated into a violent fight which could not be any longer ignored and child’s play grew into a serious battle amongst men.  The earth that filled up the gate collapsed in the meantime somewhat and there a hole or a fissure was formed therein such that there became a large opening between the tower and the turf wall.  This was noticed by an unusually brave young man, of whom truthly not much more is known, and he noticed that a good occasion arose to bring about what had been planned all along; he asked his companions that they should help him climb up and should they do that, so would the city be immediately taken and  victory achieved.  When they asked him how they could be helpful to him, he said that they should stick their spears in-between the turf patches so that he could climb up on them as if on a ladder.  When he so made his way upwards and saw that inside this hole he could be sure that the enemies could not cause him harm, then he demanded some straw that he could set on fire.”

“When they asked him whether he had something to start the fire with, he answered that he did have fire steel and flint and told them that they should help him get down once the fire starts up.  When they looked for something to start the fire with, that which they looked for just happened into their hands.  There came there someone with a wagon full of straw that was meant to be used for something entirely different.  They took this from him and tossed bundles of straw to each other and passed them on spears up to this young man and soon the entire hole was filled with straw and all this happened without any danger for the tower was entirely abandoned.  The inhabitants, namely, had no idea what was happening there and the enormous size of the tower also served to deceive them and the wide piles of earth on each side served to provide cover for the Danes.  When the fire started and the tower stood in flames, the one who had set the fire and so took the first step towards giving his companions victory, climbed, with their aid, down.”

Oh, Crap

“When the inhabitants noticed smoke they were so shocked by this unexpected danger that they did not know whether they should rush to put out the fire or to attach the enemy and when they finally calmed down then with all their strength they went to fight the fire and began to try to put it out without paying attention to the enemy, whereas the Danes tried to impede their firefighting efforts and they tried to keep the fire going with the same determination as the others were fighting it. ” 

“When the Arkonians finally ran out of water, they poured milk onto the flames, but the more they poured, the more did the flames erupt and so the result of all this was that the fire was rapidly spreading.”

Absalon Takes Charge

“All these screams and yells roused the King to come out of the camp and see what was happening there and when he saw how things stood he was confused and could not judge rightly whether this fire would be of importance/helpful to taking the city and therefore he asked Absalon, what they should be doing.  He [Absalon] asked the King not to get involved in child play, and not to jump into something prematurely, before the whole matter has been examined, and asked strongly for permission for him to go and investigate closer to see if the fire could help him [the King] take the town.”

“He [Absalon] then left without delay to investigate the situation and approached the gate only wearing a helm and carrying a shield, and he called on the young men who were trying to storm the gate for them to spread the fire.  Those now fueled the fire from all sides so that the columns and supports became engulfed in flames and the floor of the tower burned down and flame rose to the top and turned all the banners of [their] God and other insignia into ash.”

The King Casually Enjoys the Slaughter From a Distance

“When Absalon reported all this to the King, he [the King] ordered, upon Absalon’s urging, to surround the city and [then] the King] sat down on a chair to outside the camp to watch the fighting.”

“A certain brave young Danish man was hellbent on reaching the earthwork first ahead of the others and when he was mortally wounded he made it seem as if he had jumped down [from storming the ramparts?] of his own volition rather than being tossed down [by the enemy] so that it is difficult to say whether he earned greater glory fighting or dying.  The Pomeranians who had the privilege to fight in front of the King also showed uncommon bravery attacking the town under the leadership [of their dukes] Kazimir and Boguslav and King looked at them with admiration and satisfaction seeing them fight so wonderfully.”

“When the Rugians were thus twice placed in danger many fell to the fire whereas others fell to the spear and no one could tell whether they should be more afraid of the fire or of the enemy, but some forsook their own welfare and defended the town with such firmness and relentlessness that they did not succumb until the burning ramparts lay in ruins and those who fell on the city’s walls were consumed by the same flames as if on a common pyre;”

“for they harbored such great love for the walls of their native city that they much preferred to fail together with them than to live through their collapse.”

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We continue here with the story of the Danish invasion of Ruegen in 1168 as told by Saxo Grammaticus.  The first part is to be found here.

The King Has a Feeling

“The [Danish] King was filled with a desire of destroying their fortifications no less than he wanted toe stroy the pagan cult which was present in this town; he believed, namely that if he were able to tame Arkona, then all of paganism  on Rugia would be destroyed for he had no doubt that so long as this statue stood, it was easier for him to conquer the country’s fortifications than to defeat the pagan cult.  In order to bring the siege to a quicker end, all of his warriors greatly labored on his orders to bring from nearby forests many a tree trunk that could be used to build siege engines.  Whereas the engineers began to build [the siege engines], he appeared among them saying that their hard labors won’t bring any benefits and that the town will fall in their hands faster than they expected.  When he was asked why he thinks this, he answered that he arrived at this conclusion for the following reason.  He said that the Rugians at one time were conquered by Charlemagne and they were then ordered to pay tribute to the Abbey (of Saint Vitus) in Corvey, who became known thanks to his martyr’s death; but when Charlemagne died, they immediately dropped the enslaving yoke and returned to paganism; they then supposedly raised at Arkona this statue that they called Saint Vitus [i.e., Svantevit] and on whose worship they used all the money that earlier had been sent to Saint Vitus at Corvey with whom/which they now wanted nothing to do, for they said, that they were satisfied with the Saint Vitus [i.e., Svantevit] that they had at home and they felt no desire to subordinate themselves to some foreign [one].  Therefore, Saint Vitus, given that his day was drawing closer [i.e., the day of the feast of Saint Vitus]  will destroy their walls as a penalty for them having portrayed him in such a barbarous way; they have earned his wrath for they have established a blasphemous cult in lieu of a holy commemoration [of his].  This was not revealed to him in a dream, said the King nor did he arrived at this conclusion from analyzing any occurrence that may have happened, but rather he only had this strong conviction/feeling that this is what had to happen.”

But His Warriors Are More Pragmatic

“Such prophesy generated more doubt than belief in it, and because the island on which Arkona stood that was called Wittow was separated from Rugia by only a thin strait that was only so wide as a small river and it was feared that the Arkonians could get reinforcements by this path, people were sent there so as to guard the ford and prevent the enemy from crossing.  With the rest of the army he [the King] besieged the city paying careful attention to pace the catapults close to the walls.  Absalon was tasked with dividing the people and telling them where they should set up camp and in order to do this he measured the country between both shores exactly.”

And the Arkonians Are More Impressed with Their Banner

“In the meantime the Arkonians filled the gate with a great quantity of earth so as to make it harder for the enemy to attack it and they blocked access to it with a wall made of turf and this filled them with such confidence that they neglected to post warriors in the tower over the gate but only hanged there several banners and pennants.  One of their insignia that stood by reason of its color and of its size was called Stanica and the Rugians venerated this banner with such great reverence as almost all of their Gods taken together, for when it was carried in front of them they believed that they had sufficient might so as to challenge both gods and men and that there was not a thing they could not [lawfully?] do then [with the banner at their front] if they so should choose to such as plunder towns, destroy altars, commit dishonorable acts and to turn houses on Rugia into ruins.  They were so tremendously supersticious when it came to this rag that they ascribed to it more authority and power than to a kingly [banner] and they venerated it as a divine standard, and even those who had been harmed [by the bearers of it] gave the banner great reverence and honor, irrespective of hoe much harm it brought them.”

BTW Note that the Stanica banner is also mentioned by Thietmar in his description of the temple at Radogost/Riedegost.

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We have presented the writings of Saxo Grammaticus on Arkona/Svantevit (and will continue to do so). In the meantime, however, we would like to respond to some readers inquiring as to whether other sources regarding the Ruegen God exist.

Indeed they do. Here is one written by William of Malmesbury (c 1095 – c 1143). William has been seen as one of Britain’s greatest medieval scholars after Bede (the Venerable – on whose work William patterned his own and to whom we will return in the future when discussing Easter). In his monumental work, Chronicle of the Kings of England, William stated the following when discussing the Germans and their Emperor Henry (Chapter XII Of King Harold and Hardecanute discussing the years):

“This emperor [Henry III] possessed many and great virtues; and nearly surpassed in military skill all his predecessors: so much so, that he subdued the Vindelici and the Leutici, and the other nations bordering on the Suevi, who alone, even to the present day, lust after pagan superstitions: for the Saracens and Turks worship God the Creator, looking upon Mahomet not as God, but as his prophet. But the Vindelici worship fortune, and putting her idol in the most prominent location, they place a horn in her right hand, filled with Greek term we call “hydromel”. Saint Jerome proves, in his eighteenth book on Isaiah, that the Egyptians and almost all the eastern nations do the same. Wherefore on the last day of November, sitting around in a circle, they all taste it; and if they find the horn full, they applaud with loud clamors: because in the ensuing year, plenty with her brimming horn will fulfill their wishes in everything: but if it be otherwise, they lament. Henry made these nations in such a wise tributary to him, that upon very solemnity on which he wore his crown, four of their kings were obliged to carry a cauldron in which flesh was boiled, upon their shoulders, to the kitchen, by means of levers passed through rings.”

(Erat imperator multis et magnis virtutibus praeditus, et omnium pene ante se bellicosissimus, quippe qui etiam Vindelicos et Leuticios subegerit, ceterosque populos Suevis conterminos, qui usque ad hanc diem soli omnium mortalium paganas superstitiones anhelant; nam Saraceni et Turchi Deum Creatorem colunt, Mahumet non Deum sed ejus prophetam aestimantes. Vindelici vero Fortunam adorant; cujus idolum loco nominatissimo ponentes, cornu dextrae illius componunt plenum potu illo quem [variant: quod] Graeco vocabulo, ex aqua et melle, Hydromellum vocamus. Idem sanctus Hieronymus Aegiptos et omnes pene Orientales fecisse, in decimo octavo super Isaiam libro confirmat. Unde ultimo die Novembris mensis, in circuitu sedentes, in commune praegustant; et si cornu plenum invenerint, magno strepitu applaudunt [variant: plaudentes], quod eis futuro anno pleno copia cornu resdponsura sit in omnibus; si contra, gemunt. Hos ergo ita Henricus tributarios effecerat, ut, omnibus sollempnitatibus quibus coronabatur, reges eorum quatuor, lebetem quo carnes condiebantur, in humeris suis, per anulos quatuor vectibus ad coquinam vectitarent)

Incidentally, the reason this story even appears in the English writing is because King Harthacnut (son of Cnut/Canute the Great) gave away his sister Gunhilda to marry Henry III, the Holy Roman Emperor.  The siblings were obviously also great-grandchildren of Mieszko I (since Cnut’s mother was Mieszko’s daughter Świętosława).  Thus, interestingly, all these people were Polish.

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There are four surviving fragments of Gesta Danorum (i.e., that’s it as regards manuscripts – that we know of).  One of them is the Plesner fragment which covers a few pages out of Book 14 of the chronicle.  Although this fragment contains no mention of Slavic Gods it does discuss Slavs themselves.

We include it here along with the corresponding pages from the 1839 edition of the work (for easier reading).  Other than that, since the Latin version can easily be obtained here, we present the text in the English language.

Introduction

The events described here are occurring in 1168, after the conversion of Pomerania, after the so-called Wendish Crusade and after the fall of the Obotrite Duke Niklot.  Pressed on all sides, Arkona stood alone.  Almost exactly 100 years earlier (1067), Rethra was destroyed.  A hundred or so years later it was going to be the turn of the Baltic Prussians.

Specifically, Saxo’s Book 14, discusses in detail the Danes’ various murderous expeditions led by King Valdemar or by Bishop Absalon against Ruegen (as well as against the Norwegians and Pomeranians) finally coming to coup de grace at Arkona where the Ranii (also pressed by the German Saxons from the South) simply ran out of people to defend their town against the Danes (and, in this case, too the recently Christian (see story of Bishop Otto which is to come) Slavic Pomeranians who, after their conversion, were required to accompany the Danes (and apparently did a splendid job).  We do not delve into the expeditions themselves in detail – instead we focus on the religious aspects of the text and events at and immediately after the siege of Arkona.

Because of the length of Saxo’s description, we break it up into several chapters (of our own making).  Here is Chapter 1, let’s call it “The Temple at Arkona “.

The Temple at Arkona

“The King [Valdemar I the Great of Denmark] now attacked Ruegen in different places and won booty everywhere but did not find an occasion to fight and desiring the enemy’s blood he began to besiege Arkona.”

“This town lies on top of a tall cliff and is well fortified from the East, South and North, not by men but by nature, for the steep sides of the cliff rise, as if walls, so high that no arrow could reach the top.  From these three sides it is also protected by the sea, but from the Western side it is surrounded by a wall that is fifty elbows tall, of which the lower part is made out of earth but the top part was of wooden construction reinforced/filled in with [torfus].  On the North side there is a stream, which the locals would reach by means of a reinforced path, which Erik [II] Emune in his time blocked, so that he defeated them during the siege not just by a force of arms but also by denying them water.”

“In the middle of the town there was an open space, on which there stood a wooden temple built in an unusually intricate manner, which temple was greatly venerated, not only on account of its grandeur but also by reason of the fact that it contained a statue of a God.  From the outside the temple drew one’s gaze due to a variety of well-sculpted [pictures/effigies/statues?] which, however, were primitively and carelessly painted over.  There was only one entrance but the temple itself was divided into two separate parts, of which the external one run along the walls and had a red ceiling, whereas the internal one was supported by four pillars and in lieu of walls it had curtains and was not touching/did not have common parts with the external part save the ceiling itself and certain logs.”

“In the temple there stood the aforementioned statue of superhuman proportions.  It had four heads and that many necks, of which two were turned towards the front and two towards the back.  And likewise of the two heads turned front and also the two heads looking back, one looked left and the other right. [The statue’s] face was clean-shaven as regards the beard and its hair was cut indicating that the artist who sculpted the statue had in mind the custom [of shaving/hair styling] common among the Rugii.”

“In its right hand the statue held a horn crafted of different metals, which horn was filled once a year by the priest and from the behavior of the drink he foretold the quality of the next year’s harvest.  The left arm of the statue was bent and pressed against the side.  The tunic reached its legs which were made of different types of wood and so intricately/discretely attached to the knees that only a careful inspection revealed the connections.  The feet were standing entirely on the floor but that on which it [the state] stood was hidden in the ground.  Nearby one could see a bridle and a saddle as well as other insignia, of which especially astounding was an unusual huge sword, whose scabbard and hilt were made out of silver and splendidly ornamented by wonderful craftsmanship.”

“The worship of the God took place in the following manner: once a year, when the harvest was coming to an end, the entire people of the island assembled in front of the temple, offerings were made of cattle and a solemn meal was eaten to honor the Gods.  The priest, who, not following the usual custom of most people of this country, had a long hair and a beard and, usually on the day before the holiday went to the temple, whose doorstep only he had the right to cross, to clean and carefully prepare everything, whereby he had to hold his breath, so that every time he needed to draw air he had to rush to the door, so that the God would not be contaminated by some man breathing in his presence/near him.”

“The following day, when the people camped out by the temple doors, the priest took the horn from the statue’s hand and carefully examined it to see whether the drink in it was evaporating, which was taken to be a warning that the harvest would be poor the next year, in which case he [the priest] obligated the people to save something of their current harvest for next year.  If the drink did not disappear, that foretold a bountiful year.  Thus, depending on what the horn predicted, he ordered the people either to save their harvests or to use them till they be sated.  Next he poured the wine as an offering at the feet of the statue, filled the horn anew and pretended as if he had drunk to honor him [the God], while at the same time he asked with lofty words for success/good luck for himself and the people of the country, for riches and for victory, and after that he brought the horn to his lips and drank all of it in one gulp, and thereafter he filled the horn again and placed it in the statue’s right hand.”

“There was also there as an offering an oval-shaped honey cake which stood almost as tall as a man.  The priest would place it between himself and the people and asked thereafter whether they could see him [from behind the cake].  When they answered him, he then wished them that next year they should not see him, whereby the meaning of this was such that he did not mean death to himself or the people but rather that the next year should be bountiful [i.e., and the cake bigger].”

“Next he blessed his people in the name of their God, told them that they should honor Him with frequent offerings, which he expected as a the right payment for [their] victories on the land and sea.  And when this was done, they spent the rest of the day on a great feast, where they ate the offerings [for the God], so that that which was consecrated for the God they themselves ate.  At this feast, it was believed pleasing to the God to get drunk and as a sin to remain sober.”

“To support the religion’s needs every man and woman had to pay annually one coin, and God also received one third of the booty that they plundered for they believed that they should thank Him for His help.  He was also given three hundred horses and that many warriors who fought for Him and who had to give to the priest all of their booty whether it was captured  with weapons or stolen; for this money that came there for that reason, he commanded the making of all kinds of precious ornaments and adornments for the temple, which he kept in locked chests, in which in addition to lots of money there were kept too rich clothes, which were entirely destroyed by passage of time, as also the many offerings, some from the people and some from individual persons, which were given to them/to the temple to obtain happiness and success.”

All of the Slavic lands venerated this God by paying [tribute to Him], and even the neighboring kings gave offerings to Him, not paying attention to the committed sacrilege [of so doing].  Among others, the King of Denmark Svend Grathe [Sweyn III – killed by Valdemar after Sweyn attempted to kill Valdemar and others] donated a wonderfully crafted cup so as to gain the favor of the God, for which sacrilege he then paid by his unlucky demise.  This God had too other temples in the different places, but none was so venerated as the one at Arkona.”

“He also had his own holy white horse and it was seen as sacrilege to rip a hair from his mane or tail, and no one other than the priest was permitted to feed him or ride him, so that this divine animal should not lose its dignified appearance, by reason of it being frequently used.  The Rugii believed that on this horse, Svantovit – that is the how they named the God – would ride when he fought against the enemies of his Holiness, and they saw special proof of this in that, in spite of the fact that during the night he remained in the stables, in the morning he was often wet and sweaty, as if he had come straight from battle and rode a long way [back].”

“They also read warnings from the horse’s behaviour in the following way: when war was intended with one country or another, it was the custom of the temple attendants to stick six spears into the ground in pairs of two where the shafts of each such pair would cross and where the spear pairs would be equidistant.  When the troop was to march out, the priest gave a solemn prayer and thereafter he led the horse in a harness from the [temple] foyer and led so that he had to jump in front of [or through] the spears.  Should the horse lift the right leg ahead of the left, they took that to mean that the war will be successful.  But should he have raised only one time [i.e., once out of the three] the left leg as the first, they gave up on their expedition and would not even raise anchors until such time that they saw him [the horse] jumping three times through the spears in such a manner that they took to be a good omen [i.e., right leg ahead of the left].”

“Also when they were to set out in other matters, they took the augury from the first encountered animal.  If the augury was favorable, they rode further happy, if it were not they then quickly went back home.  It was also not unknown to them to throw lots, they threw, namely, on their lap three pieces of wood as lots, they were white on one side and black on the other and white meant luck and black meant misfortune.  Even the women did not avoid such practices.  When they sat at a fire sometimes they drew random lines in the ash and counted them together.  If the number was even they believed that that portended good fortune, when it was odd, though, they took that as a bad sign.”

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The most interesting discussions of the religion and polity of the Rugians aka Ranii are found in Saxo Grammaticus‘ Gesta Danorum (Deeds of the Danes) or the Knytlinga Saga (and others) – to each of which we will get in due time.  However, there are other sources on the topic and Helmold does not fail to mention them in his Chronica Slavorum.  We previously presented his depiction of the various other Slavic tribes, purposely leaving out the Ranii as deserving their own chapter.  Now we come to these sea dwellers of the island of Ruegen.  We follow the same pattern as previously, giving the English version and the Latin one, for the simple reason that a searchable Latin version is (slightly) difficult to access and present in order.

We leave the etymologies of Arkona, Svantevit for another time – noting only that if Arkona comes from orkan (as in storm, strong wind) then orkan‘s own etymology out of the Mayan or Carib huracan may be put to bed… unless the Vikings sailed to the Caribbean too.

(There were other tribes in history who bore the name Rugii, namely a Germanic tribe, that wend its way down south (and it is of that tribe that Odoacer – the man who overthrew the last emperor of Rome – may have been).  We do not discuss here the connection, if any, between the Slavic Ranii and these other Rugians – a topic also for another day, we believe).

Helmold Book 1 Chapter 2

(De Civitate Iumneta – Of the City of Iumneta [Wolin])

English:

“Ranii that is Rugii are a mighty Slavic people who alone among the Slavs has a king; without talking with these people, no public matter may be undertaken for they are afraid of them [this people] on account of the favor that they [Ranii] have with the Gods or rather demons, who they worship.  These are the peoples of the Winulli [Wends – Winuli are a name of a Scandinavian tribe or perhaps…] who are spread out among the different regions and provinces and islands of the sea.  All those peoples who are dedicated to worshipping idols, always on the move and moving about, engaged in sea piracy.”

Latin:

“Rani, qui et Rugiani, gens fortissima Slavorum, qui soli habent regem, extra quorum sententiam nichil agi de publicis rebus fas est, adeo metuuntur propter familiaritatem deorum vel pocius demonum, quos maiori pre ceteris cultura venerantur.  Hii igitur sunt Winulorum populi diffusi per regiones et provincias et insulas maris.  Omne hoc hominum genus ydolatriae cultui deditum, vagum semper et mobile, piraticas exercentes predas.“

Helmold Book 1 Chapter 6

(De conversione Ruianorum – Of the Conversion of the Rugians/Rugii)

English:

“[One should not wonder that the worthiest priests and evangelists, [Saint] Ansgar [of Birka Sweden fame], [Saint] Rembert/Rimbert and the sixth Unni [i.e., the sixth of the Unnis – must have been a popular name], who shone brightly with eagerness of converting nations, they, when it came to the Slavs, gave up in their attempts [to convert them], and neither they themselves nor [other] priests did not, as it seems to be written, pick any fruits [of conversion] among them [the Slavs].  This has happened so, not on account of any delinquency on the part of the missionaries, whose mind was given to the conversion of peoples so much so that they did not spare either treasure or their lives, but rather on account of the extraordinary stubbornness of this nation/people [Slavs].”

Latin:

“Non caret igitur admiratione, quod dignissimi presules et ewangelici predicatores, Anscarius, Reimbertus et sextus in ordine Unni, quorum in conversione gentium ingens claruit studium, Sclavorum curam tantopere dissimulaverint, ut nec per se nec per ministros aliquem in eis fructum fecisse legantur.  Effecit hoc, ut estimo, populi huius invincibilis duritia, non autem predicatorum torpor, quibus animus circa vocationem gentium adeo fuit affectus, ut nec opibus nec vite pepercerint.“

English:

“An old tale tells that during the times of Ludwig the German/Ludwig II, there came out of Corbey monks shining with holiness, who desiring the salvation of the Slavs, sacrificed themselves to tell the Word of God despite the dangers that awaited them and even death itself.  After having traversed many Slavic countries, they came to these who are called Ranii or Rugianii [Rugii/Rugians] and who live in the middle of the sea.  There is the hive of errors, there is the capital of idolatry.  While telling among them the Word of God with deep faith, they won over the entire island and founded there a house of prayer to honor our Lord and Saviour Jesus Christ and so as to horn our Saint Vitus, the patron of Corvey.  But later, when God allowed things to change, the Ranii fell away from the faith and expelling the priests and Christians, they changed the religion into a superstition.  They honor Saint Vitus namely, who we consider a martyr and a servant of Christ, as a God, placing the creature higher than the Creator.  There is no barbarity under the sun, which should generate a greater disgust among Christians and priests.   They glorify the name of Saint Vitus to whom they’ve built a temple and a statue with the greatest grandeur, according him primacy among the Gods.  There all the Slavs come to seek answers/auguries, there they send offerings every year.  Merchants who happen to arrive at these places do not receive permission to trade [to buy/sell] until they first make offerings to this God of some expensive items from their merchandise – only then can they display their wares publicly in the market.  Their priest they honor no less than [their] king.  From that time, when they first fell away from the faith, this superstition has lasted among the Ranii to this day.”

Latin:

“Tradit enim veterum antiqua relatio, quod temporibus Lodewici secundi egressi fuerint de Corbeia monachi sanctitate insignes, qui Sclavorum salutem sitientes impenderunt se ipsos ad subeunda pericula et mortes pro legatione verbi Dei.  Peragratisque multis Slavorum provinciis pervenerunt ad eos qui dicuntur Rani sive Rugiani et habitant in corde maris.  Ibi fomes est errorum et sedes ydolatriae. Predicantes itaque verbum Dei cum omni fiducia omnem illam insulam lucrati sunt, ubi etiam oratorium fundaverunt in honorem domini ac salvatoris nostri Iesu Christi et in commemoracionem sancti Viti, qui est patronus Corbeiae.  Postquam autem, permittente Deo mutatis rebus, Rani a fide defecerunt, statim pulsis sacerdotibus atque Christicolis religionem verterunt in supersticionem.  Nam sanctum Vitum, quem nos martirem ac servum Christi confitemur, ipsi pro Deo venrantur, creaturam anteponentes creatori.  Nec est aliqua barbaries sub celo, quae Christicolas ac sacerdotes magis exorreat; solo nomine sancti Viti gloriantur, cui etiam templum et simulachrum amplissimo cultu dedicaverunt, illi primatum deitatis specialiter attribuentes.  De omnibus quoque provincis Slavorum illic responsa petuntur et sacrificiorum exhibentur annuae soluciones.  Sed nec mercatoribus, qui forte ad illas sedes appulerint, patet ulla facultas vendendi vel emendi, nisi prius de mercibus suis deo ipsorum preciosa quaeque libaverint, et tunc demum mercimonia foro publicantur.  Flaminem suum nonminus quam regem venerantur.  Ab eo igitur tempore, quo primo fidei renuntiaverunt, haec supersticio apud Ranos perseverat usque in hodiernum diem.“

Helmold Book 1 Chapter 36

(De Interfectione Rugianorum – Of the Defeat of the Rugii)

English:

“These Ranii who are also called by some Runii, they are a cruel nation, living in the middle of the sea, and especially given to idolatry.  They lead all the Slavs/are the most important of all the Slavs, they have a king and a most famous temple.  Thus, on account of the special veneration of this temple, in which veneration they take first place, they impose their yoke on others but themselves refuse it, being safe by reason of the inaccessibility of the place [i.e., their location]; and the people that their arms conquer they force to pay tribute to temple.  They respect their archpriest more than their king and where he/fates [archpriest after determining the fates?] tells them so they send their armies.  After received victory they  take the gold and the silver to the treasury of their God, dividing the rest amongst themselves.”

Latin:

“Sunt autem Rani, qui ab aliis Runi appelantur, populi crudeles, habitantes in corde maris, ydolatriae supra modum dediti, primatum preferentes in omni Slavorum nacione, habentes regem et fanum celeberrimum.  Unde etiam propter specialem fani illius cultum  primum veneracionis locum optinent, et cum multis iugum imponant, ipsi nullius iugum paciuntur, eo quod inaccessibiles sint propter difficultates locorum.  Gentes, quas armis subegerint, fano suo censuales faciunt; maior flaminis quam regis veneracio apud ipsos est  Qua sors ostenderit, exercitum dirigunt.  Victores aurum et argentum in erarium Dei sui conferunt, cetera inter se partiuntur.“

Helmold Book 1 Chapter 38

(Expeditio Sclaroum in terram Ruianorum – Slavic expeditions in the Country of the Rugii)

English:

“When the Rugii saw the might of the men [of the Saxons], they were terribly afraid and they sent their priest to sue for peace.”

[ultimately, the price of peace was 4,400 marks]

Latin:

“Videntes igitur Rugiani impetum viri timuerunt timore magno miseruntque flaminem suum, qui cum ipso de pace componeret.”

Helmold Book 1 Chapter 52

(De Ritu Sclavorum – Of the Customs of the Slavs)

English:

“Among Slavic Gods of different shapes the one that shines brightest is Svantevit, the God of the country of the Rugii, as more accurate/successful in his answers [i.e., as an oracle].  In comparison with Him, the Others they treat as if they be demigods.  Therefore, to show special veneration for Him,   they sacrifice, usually  once a year, one Christian chosen by fate.  Besides this, from all of the Slavic countries they send there [to Ruegen/Rugia] offerings such as they determine [in those countries or maybe at the Svantevit temple?].  With special veneration and  diligence do they care to serve the temple itself.  For they do not easily permit oaths and do not permit people to enter the circle of the temple even when enemies should come.”

[presumably, this meant that the walled temple with its guards was nevertheless not in the business of offering a sanctuary]

Latin:

“Inter multiformia autem Slavorum numina prepollet Zuantevith, deus terrae Rugianorum, utpote efficacior in responsis, cuius intuitu ceteros quasi semideos estimabant.  Christicolam, quem sors acceptaverit, eidem litare consueverunt.  Quin et de omnibus Slavorum provinciis statutas sacrificiorum impensas illo transmittebant.  Mira autem reverentia circa fani dilligentiam affecti sunt; nam neque iuramentis facile indulgent neque ambitum fani vel in hostibus temerari paciuntur.”

Helmold Book 2 Chapter 12

(De Zvantevit Ruianorum simulachro – Of Svantevit)

English:

“In those days Waldemar [the first], the Danish King assembled a great army and many ships, so as to set out to the country of the Rugii, which he desired to bring under his power.  He was helped by dukes Kazimir and Boguslaw, the Pomeranian dukes as well as by Pribislav the Obotrite duke – for the duke [Saxon] ordered the Slavs to help the Danish King, wherever he should turn his arm to conquer foreign nations.  And the Danish King was lucky and, with a strong hand, he established his rule over the Rugii and so as to save their lives, they gave everything to him that he demanded.  He ordered then to bring forth that certain ancient statue of Svantevit, which was worshipped by all the Slavic peoples and ordered to put a leash/rope on his neck and to pull it between the warriors [his warrior] to be witnessed by the eyes of the Slavs and after having it chopped to pieces to toss into the fire.  He destroyed too the temple with all of its holy relics and looted its rich treasury.  He ordered the Slavs too to rid themselves of their errors in which they were born and to worship the true God.  He gave, therefore, monies for the raising of churches and they built twelve of them in the land of the Rugii and he established priests so that they should school the people as to what belongs to God.  The bishops present there were Absalon from Roskilde and Berno [Apostle of the Obotrites] from Magnopolis [Mecklenburg].  They helped the King with eagerness to imbue the veneration of our God among a people so godless and deceptive.  The duke of the Rugii was at that time Jaromarus who having heard about the true worship of God and the Catholic faith, rushed towards accepting holy baptism, ordering also the others of his people that they should renew themselves in the holy baptism.  After becoming a Christian, he was so strong in the faith, so constant in the telling of God’s Word, that one might say that Christ had called forth a new Paul, who taking on evangelical responsibilities, brought a stubborn nation that raged with animal wildness, partly with constant preaching of the Word of God, partly with threats, [to turn away] from their inborn savagery onto the new faith.”

Latin:

“In tempore illo congregavit Waldemarus, rex Danorum, exercitum grandem et naves multas, ut iret in terram Rugianorum ad subiugandum eam sibi.  Et adiumverunt eum Kazemarus et Buggezlavus, principes Pomeranorum, et Pribizlavus princeps Obotritorum, eo quod mandasset dux Sclavis ferre auxilium regi Danorum, ubicunque forte manum admovisset subiugandis exteris nationibus.  Prosperatum est igitur opus in manibus regis Danorum, et obtinuit terram Rugianorum in manu potenti, et dederunt ei pro sui redemptione quicquid rex imposuisset.  Et fecit produci simulachrum illud antiquissimum Zuantevith, quod colebatur ab omni natione Sclavorum, et iussit mitti funem in collo eius et trahi per medium exercitum in oculis Sclavorum, et frustatim concisum in ignem mitti.  Et destruxit fanum cum omni religione sua et erarium locuples diripuit.  Et precepit, ut discederent ab erroribus suis, in quibus nati fuerant, et assumerent cultum veri Dei.  Et dedit sumptus in edificia ecclesiarum, et erecte sunt duodecim ecclesie in terra Rugianorum et constituti sunt sacerdotes, qui gererent populi curam in hiis que Dei sunt.  Et affuerunt illic pontifices Absalon de Roschilde et Berno de Magnopoli.  Hii adiuverunt manus regis cum omni diligentis, ut fundaretur cultus comus Dei nostri in natione prava atque perversa.  Erat autem tunc temporis princeps rugia norum vir nobilis laremarus, qui audita veri Dei cultura et fide catholica alacriter ad baptisma convolavit, precipiens omnibus suis etiam, secum sacro baptismate renovari.  Ipse vero factus christianus tam in fide firmus, quam in predicatione erat stabilis, ut secundum Paulum iam a Christo vocatum videress, qui fungens vice apostoli gentem rudem et beluina rabie sevientem partim predicatione assidua, partim minis ab innata sibi feritate ad nove conversationis religionem convertebat.”

English:

“From all the Slavic lands namely, divided into countries and duchies, alone only the nation of the Rugii, more stubborn than the others, up until our time was left in the darkness of unfaith, being unaccessible for anyone on account of the sea which surrounds it from all sides.  A dark legend tells that Ludwig [the German/Ludwig II] son of Karl [Charlemagne] gave the land of the Rugii to Saint Vitus in Corbey, for he himself was the founder of that abbey [i.e., Abbey of Corvey].  From there came those who spread the Word of God and those, as they say, converted to the holy faith the people of [the isle of] Rugia, that is the Ranii and there they built a temple under the calling of Saint Vitus the martyr, to whose veneration this country was given.  But later, when the Ranii, who are also called the Rugii, when circumstances changed, rejected the light of truth, their error became greater still than the earlier one.  For Saint Vitus, who we pronounce a servant of the Lord, the Ranii began to honor as God and built a great statue to him, preferring to serve the creation rather than the Creator.  This superstition took on such a force that Svantevit God of the Land of the Rugii took, among all the Gods of the Slavs, the foremost place.  For he shone with the brightest victories [presumably in battle] and his auguries were the [most accurate?].  For this reason, even in our time, not just the country of the Wagrii but all the Slavic countries sent their an annual tribute, attesting that He is the God of Gods.  Their king is of less importance to them than their priest.  For the priest studies [the God’s] answers and fortune telling/auguries.  The priest’s standing depends on the auguries but the king’s and his people’s standing depends on him [the priest].”

Latin:

“De omni enim natione Sclavorum, que dividitur in provincias et principatus, sola Rugianorum gens durior ceteris in tenebris infidelitatis usque ad nostra tempora perduravit, omnibus inaccessibilis propter maris circumiacentia.  Tenuis autem fama commemorat, Lodewicum, Karoli filium, olim terram Rugianorum obtulisse  beato Vito in Corbeia, eo quod ipse fundator extiterit cenobii illius.  Inde egressi predicatores gentem Rugianorum sive Ranorum ad fidem convertisse feruntur, illicque oratorium fundasse in honore Viti martyris, cuius venerationi provincia consignita est.  Postmodum vero ubi Rani, qui et Rugiani, mutatis rebus a luce veritatis aberrarunt, factus est error peior priore, nam sanctum Vitum, quem nos servum Dei confitemur, Rani pro deo colere ceperunt, fingentes ei simulachrum maximum, et servierunt creature potius quam creatori.  Adeo autem hec superstitio apud Ranos invaluit, ut Zvantevit deus terre Rugianorum inter omnia numina Sclavorum primatum obtinuerit, clarior in victoriis, efficacior in responsis.  Unde etiam nostra adhuc etate non solum Wagirensis terra, sed omnes Sclavorum provincie, illuc tributa annuatim transmittebant, illum deum deorum esse profitentes.  Rex apud eos modice estimationis est comparatione flaminis.  Ille enim responsa perqurit et eventus sortium explorat.  Ille ad nutum sortium, porro rex et populus ad illius nutum pendent.”

English:

“Among the many different offerings, the priest would, on occasion, bring a Christian to sacrifice, while convincing the people that the Gods like this type of blood especially.  It happened a few years back that there came together a great number of merchants.  For in [October/November?] when the winds blow with great strength, a great number of herring appear there and then the merchants have free access so long as they pay the God of this land the levies that are  due him.  There was there at the time, a certain Gottschalk, God’s servant from Bardevich, who had been invited so as to, with so many people [being there and then] in attendance, do God’s service. That [the fact of Gottschalk’s presence”] did not remain hidden from this barbarous priest, who, having called the king and the people, told them, that the Gods were greatly angered, and that their anger cannot be assuaged but with the blood of the priest [i.e., Gottschalk], who dared to hold foreign religious rites among them.  Then a mob of the frightened barbarian people calls onto the merchants and asks them that they should surrender the priest so as to bring him as an offering to appease [their] God.  When the Christians refused the people offered them one hundred marks.  But when they failed to get the priest handed over, they began to try force and, the next day, they declared a war.  Then the merchants, having half-loaded their boats, went on their way and having set their sails out towards friendly winds they saved themselves and the priest from terrible danger.”

Latin:

“Inter varia autem libamenta sacerdos nonnunquam hominem christianum litare solebat, huiuscemodi cruore deos omnino delectari iactitans.  Accidit ante paucos annos, maximam institorum multitudinem eo convenisse piscationis gratia.  In Novembri enim flante vehementius vento multum illic hallec capitur, et patet mercatoribus liber accessus, si tamen ante deo terre legitima sua persolverint.  Affuit tunc forte Godescalcus quidam sacerdos Domini de Bardewich, invitatus ut in tanta populorum frequentia ageret ea que Dei sunt.  Nec hoc latuit diu sacerdotem illum barbarum, et accersitis rege et populo ninciat, irata vehementius numina, nec aliter posse placari nisi cruore sacerdotis qui peregrinum inter eos sacrificium offerre presumpsisset.  Tunc barbara gens attonita convocat institorum cohortem, rogatque sibi dari sacerdotem, ut offerat deo suo placabilem hostiam.  Renitentibus christianis, centum marcas offerunt in munere.  Sed cum nil proficerent, ceperunt intentare vim et crastina bellum indicere.  Tunc institores onustis iam de captura navibus, nocte illa iter aggressi sunt, et secundis ventis vela credentes tam se quam sacerdotem atrocibus ademere periculis.”

English:

“Although the Ranii were marked more than other Slavs with a greater hate towards Christians and their country was a hive of superstition they also shone brightly with many an inborn virtue.  For their hospitality is the greatest and they give proper respect towards their parents.  Also, there are no paupers or beggars amongst them.  For if there was among them a feeble or decrepit man they immediately gave him into the care of one of his descendants/relatives who was obligated to care for him with all the humanity.  Hospitality and caring for parents/elders are the  foremost virtues of the Slavs.  Also the country of the Rugii is fertile and full offish and wild animals.  The main city of this country is called Archona [Arkona].”

Latin:

“Quamvis autem odium christiani nominis et superstitionum fomes plus omnibus Sclavis apud Ranos invaluerit, pollebant tamen multis naturalibus bonis.  Erat enim apud eos hospitalitatis plenitudo, et parentibus debitum exhibent honorem.  Nec enim aliquis egenus aut mendicus apud eos aliquando reprrtus est.  Statim enim, ut aliquem inter eos aut debilem fecerit infirmitas aut decrepitum etas, heredis cure delegatur plena humanitate fovendus.  Hospitalitatis enim gratia et parentum cura primum apud Sclavos virtutis locum optinent.  Ceterum Rugianorum terra ferax frugum, piscium atque ferarum est.  Urbs terre illius principalis dicitur Archona.”

Further Thoughts 

Regarding the Saint Vitus of Corvey legend (which is found in Saxo’s Gesta Danorum and which Helmold relates twice), it is difficult to know what to think.  We note that the story is plausible seeing as no other Vitus’ were present as gods anywhere else in Slavic lands.  On the other hand, it is also possible that Saint Vitus was popular simply because his name was similar to Svantevit.  Also, as told in Saxo, there was the worship of Rugevit, so we would have to assume that the worship of Saint Vitus had “split” into two – possible, of course, but that represent an additional curveball that needs explaining.  The etymology of Svatevit is a separate topic which we will take up at a later time.

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Helmold of Bosau (i.e., presbyter Bozoviensis) was a 12th century parish priest at, yes you guessed it, Bosau.  Bosau was in the Slavic country of Wagria and is in today’s Schleswig-Holstein (yes, that is how far (and further) did the Slavs reach).  It was while residing there, starting probably in 1164, that Helmold wrote his Chronicle of the Slavs (Chronica Slavorum) which was a continuation Adam of Bremen’s work (in effect since it included significant chunks of the latter’s Deeds of the Bishops of Hamburg) and detailed the events of the area through the year 1171.  It was later continued by Arnold of Luebeck through the year 1209.  A copy of Arnold’s chronicle resides now at, among other places, Trier.

In any event, Helmold’s Chronicle contains several interesting passages about Slavs’ reIigion.  We begin with a description of Helmold’s travel through Wagria – a region where Helmold’s own church at Bosau was located.  We note that already a few miles north of Bosau he mentions the town of Plön with its seat of the Slavic God Podaga (and later the seat of a German V1 factory).  In the below passages he also discusses the Sacred Grove of Prove (as the God of the Aldenburg country in Wagria) and mentions Ziva (as the God of the Polabians (terra Pelaborum)) and Cernobog (who, perhaps, was all the Slavs’ “bad” god).  The Wagrii were members of the Obotrite confederation (though perhaps not always).  The Polabians may also have fallen in with that group.

We note, however, that in a number of instances Helmold also brings ups Radegast of the Redarii whom we already know from Adam but Helmold calls Radegast the God of the Obotrites.  The Redarii who we think of as members of the Liutizi may have shared their God with the Obotrites apparently – or perhaps they changed confederations by the time of Helmold.  Further, since the Radegast passages appear to some extent to be copies of Adam of Bremen’s work, Helmold follows Adam with that name of the God – from the much earlier Thietmar we know the God’s name was, more likely, Svarozic.

In any event, the spellings cited above we retain in the English sections for consistency – the Latin version contains the original spellings which differ from time to time and we record them as they were in the text.

The only sections of Slavic religion that appear in Helmold and that we do not include here are the passages about the Ranii and their Rugian Svantovit – we will return to those later.

BTW We dedicate this to those Germans who are not really (just) Germans – so that they may know something about their ancestors (interestingly, someone recently thought it relevant to note that, on the male side only 20% of Germans have the “Slavic” R1a DNA – one might say, however, that, considering that even in Ukraine and Poland R1a is only about 50% of the male population, this could mean that as many as 40% of male Germans are direct lineal descendants of Slavs – the number is likely somewhere in between these two – of course, that does not include indirect Slavic descendants or those who can trace their ancestry to Slavs through the female line, etc).

Chronica Slavorum Book I Chapter 2 

(De Civitate Iumneta – Of the City of Iumneta [Wolin])

English:

“Beyond the calmly flowing Oder, and beyond various Pomeranian peoples, on the Western side we come to the country of the Winili, those namely that are called Dolenzii or Redarii.  Their city is named Rethra, a hive of idolatry.  There a great temple was built to honor idols, among whom the greatest is Radegast.  His statue has ornaments of gold and his bed is bedecked with scarlet. The town itself has nine gates and is surrounded by a deep lake.  A wooden bridge is used to traverse it but which is only made available to those who bring offerings or those seeking answers/oracular advice.”

Latin:

“Post Odere igitur lenem meatum et varios Pomeranorum populos ad occidentalem plagam occurrit Winulorum provincia, eorum qui Tholenzi sive Redarii dicuntur.  Civitas eorum vulgatissima Rethre, sedes ydolatrie.  Templum ibi magnum constructum demonibus, quorum princeps est Redegast. Simulacrum eius auro, lectus eius ostro paratus.  Civitas ipsa novem habet portas undique lacu profundo inclusas.  Pons ligneus transitum prebet, per quem tantum sacrificantibus aut responsa petentibus via conceditur.“

Chronica Slavorum Book I Chapter 21

(Pugna Tholenzorum – War of the Dolenzii)

English:

“Redarii or Dolenzii desired to rule other Slavic tribes on account of their ancient city and their famous temple, in which one can see the Radegast statue, ascribing to themselves the honor or leadership for other Slavic peoples often come to them to receive judgments [of the God] and to bring annual offerings.”

Latin:

“Siquidem sive Riaduri Tholenzi propter antiquissimam urbem et celeberrimum illud fanum, in quo simulachrum Radigast ostenditur, regnare volebant, ascribentes sibi singularem nobilitatis honorem, eo quod ab omnibus populis Slavorum frequentarentur propter responsa et annuas sacrificiorum impensiones.“

Chronica Slavorum Book I Chapter 47

(De Penitenthia Northalbingorum – Of the Penitence of Northalbingians)

[Vicelin, a priest accompanying Bishop Adalbert on his trip to Hamburg arrives with the bishop in Meldorf; there finding that the Northalbingians [Nordalbingians] appear to be Christian in name only, the bishop sends Vicelin to fix things up]

English:

“There are three nations of the Northalbingians: Sturmarii (Sturmars), Holzatii (Dreviane) and Thetmarzii – and they do not differ from one another in their customs or their speech, and they follow Saxon laws and call themselves Christians, but by reason of their neighboring pagans/barbarians they began to thieve and rob…  When he [Vicelin] arrived at his destination, he saw the town and found the fields to be overgrown with useless bushes/weeds, and too the inhabitants to be wild and unenlightened, not knowing naught of religion aside from this that they were called Christians.  For there was among them the veneration of groves and streams and many other superstitions… In his pious carefulness he began to visit the local churches, teaching the people the knowledge of salvation, setting aright those who were lost, bringing together those who quarreled, and also destroying groves and other godless rites.”

Latin:

“Tres autem sunt Nordalbingorum populi, Sturmarii, Holzati, Thetmarzi, nec habitu nec lingua multum discrepantes, tenentes Saxonum iura et cristianum nomen, nisi quod propter barbarorum viciniam furtis et latrociniis operam dare consueverint… Cumque pervenissent ad locum destinatum, perspexit habitudinem loci campumque vasta et sterili mirica perorridum, preterea accolarum genus agreste et incultim, nichil de religione nisi nomen tantum Christianitabis habentes.  Nam lucorum et fontium ceterarumque supersticionum multiplex error apud eos habetur… Cepitque pia sollicitudine circumiacentes visitare ecclesias, prebens populis monita salutis, errantes corrigens, concilians dissidentes, preterea lucos et omnes ritus sacrilegos destruens.”

Chronica Slavorum Book I Chapter 52

(De Ritu Sclavorum – On Slavic customs)

English:

[In the year 1131] “When the Obotrite King Canute died who was called Lavardus, his place was taken by Pribislav and Niklot, who divided the country into two parts: one ruled the country of the Wagrii and the Polabians and the other of the Obotrites.  They were two terrible monsters and great persecutors of the Christians.  And there was in these days in all of Slavia a worship of idols and errors of various superstitions.  For other than sacred groves and home Gods [uboze, the later skshaty], the first and foremost worship was accorded to: Prove, the God of the Aldenburg country, Ziva the goddess of the Polabians and Radegast, the God of the land of the Obotrites.   Priests were consecrated to serve them, various offerings were brought to them and  all kinds of religious veneration was done onto them.  The priest according to the auguries determined when the ceremonies to honor these Gods should take place and on then came people with wives an children and made offerings to the Gods with cattle and sheep and many too with people who were Christians, for their blood, as they explained, was particularly pleasing to the Gods.   After killing the cattle, the priest tasted its blood so as to become better able to receive God’s judgment/decision/augury – for many of them believe that devilish spirits are more easily called forth when one uses blood.  After the offering/sacrifice the people begin to feast and party.  There is among the Slavs a strange superstition: during the feasts and drinking/debauchery, they carry a sacrificial skull and pour into it, in the name of the Gods, that is the good and the bad, words not to say of blessings but of curses – they believe namely that if fortune from the good God comes thus also does misfortune comes from the bad and, therefore, they name the bad one Diabol or Cernobog, that is black god.”

Latin:

“Invaluitque in diebus illis per universam Slaviam multiplex ydolorum cultura errorque supersticionum.  Nam preter lucos et penates, quibus agri et opida redundabant, primiet precipui erant Prove deus Aldenburgensis terrae, Siwa dea Pelaborum, Radigast deus terrae Obotritorum.  His dicati erant flamines et sacrificiorum libamenta multiplexque religionis cultus.  Porro sollemptnitates diis dicandas sacerdos iuxta sortium nutum denuntiat, conveniuntque viri et mulieres cum parvulis mactantque diis suis hostias de bobus et ovibus, plerique etiam de hominibus Christianis, quorum sanguine deos suos oblectari iactitant.  Post cesam hostiam sacerdos de cruore libat, ut sit efficacior oraculis capescendis.  Nam demonia sanguine facilius invitari multorum opinio est. Consummatis iuxta morem sacrificii populus ad epulas et plausus convertitur.  Est autem Slavorum mirabilis error; nam in conviviis et compotacionibus suis pateram circumferunt, in quam conferunt, non dicam consecracionis, sed execracionis verba sub nomine deorum, boni scilicet atque mali, omnem prosperam fortunam a bono deo, adversam a malo dirigi profitentes.  Unde etiam malum deum lingua sua Diabol sive Zcerneboch, id est nigrum deum, appellant.  

English:

“Further, do the Slavs have an inborn cruelty which cannot be sated.  They are impatient at peace and for that reason do they cause a constant turmoil in nearby countries on land and sea.  And Christians do they execute in a multitude of ways that it is even difficult to report on this.  For some of them they would rip out their innards and twist around a pole, others they crucified, mocking the symbol of our salvation.  For the greatest criminals they condemn to a death on the cross while those that they take prisoner for ransom they torment with such tortures and bind so tightly that who does not know of this, would scarcely believe it/give faith to this.”

Latin:

“Fuit preterea Sclavorum genti crudelitas ingenita, saturari nescia, impatiens ocii, vexans regionum adiacentia terra marique.  Quanta enim mortium genera cristicolis intulerint, relatu difficile est, cum his quidem viscera extorserint, palo circumducentes, hos cruci affixerint, irridentes signum redemptionis nostre.  Sceleratissimos enim cruci subfigendos autumant; eos autem quos custodie mancipant pecunia redimendos, tantis torturis et cinculorum nodis plectunt, ut ignoranti vix opinabile sit.”

Chronica Slavorum Book I Chapter 69

(De Hartwico Archiepiscopo – Of Archbishop Hartvig)

English:

“From there [the new town Luebeck!] he [Bishop Hartvig] went to Aldenburg [Stargard], where there was once the seat of the bishopric and he was received by the people ofof this country who worshipped Prove as a God.  The name of the priest who was the head of these superstitions was Mike, and the duke of the country was Rochel who was from the line of Cruto [or Cruco…], an idolater and a great pirate.  So the God’s bishop began to show the pagans the path to salvation, that is Christ, telling them to abandon their idols and hurried to the bath of rebirth.” [presumably, he meant baptism but with these priests who knows…]”

Latin:

“Inde progrendies visitavit Aldenburg, ubi sedes quondam episcopalis fuerat, et receptus et a barbaris habitatoribus terrae illius, quorum deus erat Prove.  Porro nomen flaminis, qui preerat supersticioni eorum, erat Mike.  Sed et princeps terrae vocabatur Rochel, qui fuerat de semine Crutonis, ydolatra et pirata maximus.  Cepit igitur pontifex Dei proponere barbaris viam veritatis, quae Christus est, adhortans eos, ut relictis ydolis suis festinarent ad lavacrum regeneracionis.”

 Chronica Slavorum Book I Chapter 71

(De Nicloto – Of Niklot)

English:

“In those days, when the duke was absent, there arrived at Lunenburg Niklot, duke of the Obotrites and met the duchess Clementia and complained to her and to the duke’s friends that Kicini and Circipani were beginning to slowly rise against him and refuse to pay even the most basic tribute.  Therefore, count Adolf was selected to ride with Holzati and Sturmari [other Slavic tribes] to help Niklot and to halt the arrogance of the rebels.  So the count went out there with over two thousand elite warriors.  Niklot also brought forth the armies of the Obotrites and together they went to the country of the Kicini and the Circipanni and plundered all of the enemy’s lands, destroying everything with fire and sword.  There was famous temple there too and it together with all the Gods and all that belonged to the veneration of idols, they destroyed.  The locals seeing that they did not have the strength to resist this, bought themselves out/bought their freedom with a great amount of money, and the unpaid tribute they made up in full and then some.”

Latin:

“In diebus autem, quibus dux aberat, venit Niclotus, princeps terre Obotritorum, ad domnam Clementiam ductricem Lunenburg, et conquestus est in facie eius et amicorum ducis, quia Kicini et Circipani paulatim rebellare ceperint et obniti tributis iuxta morem persolvendis.  Et destinatus est comes Adolfus et populus Holzatorum et Sturmariorum, ut adiuvarent Niclotum et coercerent rebellionem contumacium.  Abiitque comes cum duobus milibus et amplius electorum.  Niclotus quoque contraxit exercitum de Obotritis, et abierunt pariter in terram Kicinorum et Circipanorum, et pervagati sunt terram hostilem, omnia vastantes igne et gladio.  Fanum quoque celeberrimum cum ydolis et omni superstitione demoliti sunt.  Videntes autem indigene, quia non essent eis vires resistendi, redemerunt se immensa pecunia, defectumque vectigalium integraverunt cum cumulo.“

Chronica Slavorum Book I Chapter 83/84

(Conversio Pribizlai – Conversion of Pribislav)

English:

“At this duke’s [Pribislav/Przybyslaw of Aldenburg of (?) the Wagrii tribe] house we [Helmold is traveling with a Bishop and other company] stayed that night and also the next day and night and thereafter we set out deeper into Sclavonia to visit a noble by the name Thessemar, who had invited us.  It happened then that on our way there we came to a wood which was the only one in this country; the country otherwise being a great plain.  There we saw among very old trees holy oaks dedicated to the God of this land Prove, surrounded by a courtyard that was ring fenced by a wooden fence which had two gates.  For in addition to house Gods [most likely Helmold is referring to the house spirits such as uboze] and idols, which all the towns had, this was the holiest place in the country and it had an archpriest, holidays and many different sacrificial rites.  There on the second day of each week the people of that country together with the priest and the duke assembled for judgments.  Entrance into the courtyard was forbidden to all except for the priest and those who brought sacrifices or those that were in danger of death [presumably meaning the gravelly ill], those they never forbade from entering.”

Latin:

“Manentes autem apud regulum nocte illa cum die ac nocte subsequenti transivismus in ulteriorem Slaviam, hospitaturi apud potentem quendam, cui nomen Thessemar; is enim nos accersierat.  Accidit autem, ut in transitu veniremus in nemus, quod unicum est in terra illa, tota enim in planiciem sternitur.  Illic inter vetustissimas arbores vidimus sacras quercus, quae dicatae fuerant deo terrae illius Proven, quas ambiebat atrium et sepes accuratior lignis constructa, continens duas portas.  Preter penates enim et ydola, quibus singula oppida redundabant, locus ille sanctimonium fuit universae terrae, cui flamen feriaciones et sacrificiorum varii ritus deputati fuerant.  Illic omni secunda feria populus terrae cum regulo et flamine convenire solebant propter iudicia.  Ingressus atrii omnibus inhibitus nisi sacerdoti tantum et sacrificare volentibus, vel quos mortis urgebat periculum, his enim minime negabatur asilum.”

English:

“The Slavs have such great veneration for their holly relics that the temple surroundings may not be tarnished by blood, even at times of war.  Oaths they only reluctantly permit, for the making of an oath for the Slavs is the same as in effect deceiving.  The Slavs worship their Gods in different ways, for not all agree to the same pagan rites.  Some place idols in temples of fantastic shapes as, for example, the Ploen idol that is called Podaga; other Gods live in woods and groves as, for example, Prove the Aldenburg God and of such Gods there is also many an effigy.  Many they carve with two, three or more heads.”

Latin:

“Tantam enim sacris suis Slavi exhibent reverentiam, ut ambitum fani nec in hostibus sanguine pollui sinant.  Uraciones difficillime admittunt, name iurare apud Slavos quasi periurare est ob vindicem deorum iram.  Est autem Slavis multiplex ydolatriae modus, non enim omnes in eandem supersticionis consuetudinem consentiut.  Hii enim simulachrorum ymaginarias formas pretendunt de templis, veluti Plunense ydolum, cui nomen Podaga, alii silvas vel lucos imhabitant, ut est Prove deus Aldenburg, quibus nullae sunt effigies expressae.  Multos etiam duobus vel tribus vel eo amplius capitibus exsculpunt.”

English:

“However, among all the differently shaped Gods to whom they offer their fields, forests, sadness and their happiness, they believe too that there is one God, who in the heavens rules other Gods, that He exceeds the Others with his might, that he troubles Himself only with heavenly matters, that the Others fulfill only the tasks appointed by Him, that they come from His blood and that each is the greater the close He is to that God of Gods.”

Latin:

“Inter multiformia vero deorum numina, quibus arva, silvas, tristicias atque voluptates attribunt, non diffitentur unum deum in celis ceteris imperitantem, ilum prepotentem celestia tantum curare, hos vero distributis officiis obsequentes de sanguine eius processisse et unumqueque eo prestantiorem, quo proximioren illi deo deorum.”

English:

“When we arrived at this grove and place of godlessness, the Bishop convinced us that we bravely should destroy this grove.  Therefore, jumping off the horse, I cracked open with a rod the embroidery/trinkets/insignia on the front gates and when we entered the courtyard we destroyed the entire fence around these holy trees and from this pile of wood we made a pyre, set it on fire, though fearful that we should be assaulted by the locals, though god watched over us.  Thereafter, we set out on our way to the house of Thessemar who received us with great splendor.”

Latin:

“Venientibus autem nobis ad nemus illud et profanacionis locum adhortatus est nos episcopus, ut valenter accederemus ad destruendum lucum.  Ipse quoque desiliens equo contrivit de conto insignes portarum frontes, et ingressi atrium omnia septa atrii congessimus circum sacras illas arbores et destrue lignorum iniecto igne fecimus pyram, non tamen sine metu, ne forte tumultu incolarum [lapidibus] obrueremur. Post hec divertimus ad hospitium, ubi Thessemar suscepit nos cum grandi apparatu.]”

English:

“Yet the cups of the Slavs were neither sweet nor pleasant to us for we saw chains and all kinds of tortures meted out to Christians brought from Dennmark.  We saw there God’s priests [i.e., Christian priests] who were so famished on account of their imprisonment and whom the bishop neither with force nor pleading could help.”

Latin:

“Nec tamen dulcia vel iocunda nobis fuerant Sclavorum pocula, eo quod videremus compedes et diversa tormentorum genera, que inferebantur christicolis de Dania asvectis.  Aspeximus illic sacerdotes Domini captivitatis diutina detentione maceratos, quibus episcopus nec vi nce prece subvenire poterat.”

English:

“Next Sunday all the people in the country gathered together for a market day at Luebeck and the bishop arriving there taught the people to throw away the idols and to honor the only God who is in the Heavens and accepting the grace of the holy baptism to give up bad acts that is the robbery and murder of Christians.  When he concluded his speech to the people, Pribislav [came forth and], speaking for all of them said as follows: ‘Your words honorable bishop are God’s words and they lead to us our salvation.  But how can we enter upon this path when we are surrounded by so much evil?  If you truly wish to understand our sad plight, listen patiently to my words: for the people who you see here are your people and it is only right that we should tell you of our terrible plight and then it will be incumbent upon you to suffer with us.  For our dukes are so strict with us/mistreat us so, that on account of exploitation by taxes/tribute and servitude, we prefer death to this life.  For even in this year we the denizens of this small piece of land have paid the duke 1000 marks and then to the count [of Holstein] we paid the same and even that is not enough  for every day they persecute us and exploit us until our complete ruination.  How can we then adopt this new religion so as to build churches and accept baptism when everyday we dream of escaping?  But if only we could flee!  Should we cross the Trave [Travna] – there the same tragedies [befall people], should we walk towards the river Peene [Pena/Piana], there the same thing [happens].  What is then left to us, but to leave our lands and to move towards the sea and to live in fishermen’s huts?  Or will it be our fault, when expelled from our fatherland, we should disturb matters on the sea and take from the Danes or merchants sailing on the sea that which is necessary to keep us alive?  Will this not be the fault of the dukes who force us to do this?’  And the bishop answered so: ‘That our dukes till now have poorly treated your people, therein lies nothing strange.  For they do not believe it to be a great sin to deal so with idolaters and people who do not honor God, so why don’t you escape to Christianity and surrender to your Maker, to whom [even] the great ones who carry the [matters of the] world do bend their necks.  Do not the Saxons and other peoples who are called Christian live their lives in peace happy with their lawful taxes? You alone, different from others in faith, from others too suffer robbery.’  And Pribislav answered so ‘if the duke and  you so desire that we should along with the count the same religion possess, then give us the rights that the Saxons enjoy as to our lands and taxes, and then will we eagerly become Christians, build churches and pay the due Peter’s Pence.'”

Latin:

“Proxima die dominica convenit universus populus terre ad forum Lubicense, et veniens ldomnus episcopus habuit verbum exhortationis ad plebem, ut relictis ydolis, colerent unum Deum, qui est in celis, et percepta baptismatis gratia, renunciarent operibus malignis, predis scilicet et interfectionibus christianorum.  Cumque perorasset ad plebem, innuentibus ceteris, ait Pribizlavus: ‘Verba tua, o verabilis pontifex, verba Dei sunt et saluti nostre congrua.  Sed qualiter ingrediemur hanc viam, tantis malis irretiti?  Ut enim intelligere possis afflictionem nostram, accipe patienter verba mea; populus enim quem aspicis, populus tuus est, et iustum est nos tibi pandere necessitatem nostram.  Porro tui iurus erit compati nobis.  Principes enim nostri tanta severitate grassantur in nos, ut propter vectigalia et servitutem durissimam melior sit nobis mors quam vita.  Ecce hoc anno nos, habitatores brevisiimi anguli huius, has mille marcas duci pesolvimus, porro comiti tot centenaria, et necdum evicimus, sed cotidie emungimur et premimur usque ad exinamnitionem.  Quomodo ergo vacabimus huic religioni novi, ut edificemus ecclesias, et percipiamus baptisma, quibus cotidiana indicitur fuga?  Si tamen locus esset quo diffugere possemus.  Transeuntibus enim Travenam, ecce similis calamitas illic est, venientibus ad Penem fluvium, nichilominus adest. Quid igitur restat, quam ut omissis terris feramur in mare, et habitemus cum gurgitibus?  Aut que culpa nostra, si pulsi patria, turbaverimus mare, et accepermius viaticum a Danis sive institoribus, qui mare remigant?  Nonne principum erit hec noxa, qui nos propellunt?’  Ad hec domnus episcopus ait: ‘Quod principes nostri hactenus abusi sunt gente vestra, non est mirandum, non enim multum se delinquere arbitantur in ydololatris et in hiis qui sunt sine Deo.  Quin potius recurrite ad ritum christianitatis, et subicite vos Creatori vestro, sub quo curvantur qui portant orbem.  Nonne Saxones et cetere gentes que christianum nomen habent, degunt cum tranquillitate, contenti legitimis suis? Vos vero soli, sicut ab omnium discrepatis cultura, sic omnium patetis direptioni.  Et ait Pribizlavus: ‘Si domno duci et tibi placet, ut nobis cum comite eadem sit culture ratio, dentur nobis iura Saxonum in prediis et reditibus, et libenter erimus christiani, edificabimus ecclesias, et dabimus decimas nostras.‘”

English:

“As soon as he [priest Bruno] arrived at Aldenburg, he began God’s work with great fervor and he called the Slavic people to the grace of rebirth, throwing down the groves and wiping out unholy rituals… The Slavs were also forbidden to give oaths under trees, streams or stones and to bring those who were accused of crimes to the priest to examine him [his guilt] using iron or a plowshare.”

[refers to trial by fire – European laws recognized truth seeking trials by fire, water and, of course, by having the two parties just whack each other – this is in response to the Slavs having crucified a certain Dane accused of something, which the priest was witness to]

Latin:

“Statim enim, ut venit Aldenburg, aggressus est opus Dei cum magno fervore et vocavit gentem Slavorum ad regenerationis gratiam, succidens lucos et destruens ritus sacrilegos…  Et inhibiti sunt Slavi de ceto iurare in arboribus, fontibus, et lapidibus, sed offerebant criminibus pulsatos sacerdoti, ferro vel vomeribus examinandos.”

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The second great chronicler of Polabian Slavs is Adam of Bremen.  He was born circa 1050 and died on October 12, sometime in or after 1081 (by 1085).  That is he was born some thirty plus years after the death of Thietmar of Merseburg.  We note that Adam does not appear to be as accurate as Thietmar but, on volume and on the breadth of his observations regarding the Baltic area, he is the undisputed champion.

Adam’s “History of the Archbishops of Hamburg-Bremen” or, if you will, “Deeds of Bishops of the Hamburg Church” (Gesta Hammaburgensis Ecclesiae Pontificum) contains all kinds of interesting Slavic stuff (and not just Slavic as, for example, the book also describes the Thor/Wotan/Freir temple at Uppsala – following Book 3 at Descriptio Insularum Aquilonis, chapter 26).  His writings were later used by Helmold of Bossau, a 12th century priest, who wrote the Slavic Chronicle (Chronicon Slavorum) and, in fact, some of Helmold’s passages are almost carbon copies of Adam.

For starters, in keeping with our topic of Polabian Gods, we will examine only the parts of Adam’s work that deal with the Polabian Gods – specifically, Adam’s description of the Redarii and their Gods – which is slightly different than that of Thietmar.  For starters, the God is not Svarosic but rather Redigast.  The city is not Riedigost but rather Rethra.  And instead of three gates there are nine.

While some of these changes may have occurred through time (e.g., adding new gates), it seems that the others may be a result of a mistake.  It would seem that Redigast (or whatever version you prefer) should rather be the place name of the Redarii.  That Rethra may be the same as Redigast (or whatever version you prefer) being the capital city of the Redarii after all.  Finally, the God may then be Svarosic.

On the other hand, it is also possible that the God Svarosic became, over time, also known by the name of his temple’s location – Redigast and that the town Redigast also acquired the name of the people living there, i.e., Redarii, i.e., Rethra.

Book II (par 18  in some versions)

English:

“Among them [Polabian Slavs] the Retharii, centrally located, are the mightiest of all.  Their city, very widely known as Rethra, is a seat of idolatry.  There a great temple was erected to demons, the chief of whom is Redigast.  His image is of gold, his bower bedecked with purple.  The city itself has nine gates and is surrounded on all sides by a deep lake.  A wooden bridge, over which approach is allowed only to those who would make sacrifices or seek oracular advice, affords a means of crossing.   For this there is, I believe, a meaningful explanation: fitly “the Styx imprisons with its ninefold circles” the lost souls of those who serve idols.  This temple they say is a four day journey from the city of Hamburg.”

[from a version by Francis J. Tschan translated in 1959, as edited in 2002 by Timothy Reuter]

full version here: http://hbar.phys.msu.su/gorm/chrons/bremen.htm

The pictures are from the GKS 2296 4° manuscript (put together c 1200 – c 1225) which is now at Det Kongelige Bibliotek and which you can look at the following address:

http://www.kb.dk/permalink/2006/manus/378/dan

(It does not have the Thor/Upssala section in case you are wondering – we were going to throw that in as a freebie)

Latin:

Ibi est terminus Hammaburgensis parrochiae. Sunt et alii Sclavaniae populi, qui inter Albiam et Oddaram degunt, sicut Heveldi, qui iuxta Habolam fluvium sunt et Doxani, Leubuzzi, Wilini et Stoderani cum multis aliis. Inter quos medii et potentissimi omnium sunt Retharii, civitas eorum vulgatissima Rethre, sedes ydolatriae. Templum ibi magnum constructum est demonibus, quorum princeps est Redigast. Simulacrum eius auro, lectus ostro paratus. Civitas ipsa novem portas habet, undique lacu profundo inclusa, pons ligneus transitum praebet, per quem tantum sacrificantibus aut responsa petentibus via conceditur. Credo, ea significante causa, quod perditas animas eorum, qui ydolis serviunt, congrue ‘novies Styx interfusa cohercet’.  Ad quod templum ferunt a civitate Hammaburg iter esse quatuor dierum.

Book III (par 50  in some versions)

English:

“The aged bishop John was taken with other Christians in the city of Mecklenburg and held for a triumph.  And because he confessed Christ he was beaten with cudgels and then was led in mockery through one city of the Slavs after another.  Since he could not be turned from the profession of Christ, his hands and feet were lopped off and his body was thrown upon the road.  Cutting off his head, the barbarians died it on a spear and offered it to their God Redigast in token of their victory.  These things were done in the chief city of the Slavs, Rethra, on the fourth day before the Ides of November.  The daughter of he king of the Danes was found with her women at Mecklenburg, the city of the Abodrites, and was sent away naked.  For, as we said before, she was the wife of Prince Gottschalk, who also had a son, Henry, by her.  Of another woman was born Butue: the two were begot to the great destruction of the Slavs.  When, indeed, the Slavs had achieved victory, they ravaged the whole of the region of Hamburg with fire and sword.  Nearly all the Sturmarians were either killed or led into captivity.  The stronghold of Hamburg was razed ot the ground, and even crosses were mutilated by the pagans in derision of our Saviour.  There was fulfilled for us the prophecy which runs, ‘O God, the heathen are come into thy inheritance; they have defiled thy holy temple,’ and the other sayings which prophetically bewail the destruction of the city of Jerusalem.  The perpetrator of this desolation is said to have been Blusso, who was married to Gottschalk’s sister and who, on returning home, was himself murdered.  And so all the Slavs, sworn to a general conspiracy, lapsed again into paganism, after they had killed those who persisted in the faith.  In vain did or Duke Ordulf fight the Slavs time and again during the twelve years that he survived his father.  Never could he obtain a victory, and because he was so often beaten by the pagans even his own men derided him.  The expulsion of the archbishop and the death of Gottschalk took place almost within a year, that is, the prelate’s twenty-second.  And, unless I am mistaken, a fearful comet which appeared that year about Easter time was a foretoken of the misfortunes about to me upon us.”

Latin:

Iohannes episcopus senex cum ceteris christianis in Magnopoli civitate captus servabatur ad triumphum. Ille igitur pro confessione Christi fustibus caesus, deinde per singulas civitates Sclavorum ductus ad ludibrium, cum a Christi nomine flecti non posset, truncatis manibus ac pedibus, in platea corpus eius proiectum est, caput vero eius desectum, quod pagani conto praefigentes in titulum victoriae, deo suo Redigast immolarunt. Haec in metropoli Sclavorum Rethre gesta sunt 4. Idus Novembris. Filia regis Danorum apud Michilenburg, civitatem Obodritorum, inventa cum mulieribus, diu caesa nuda dimissa est. Hanc enim, ut praediximus, Gotescalcus princeps habuit uxorem, a qua et filium suscepit Heinricum. Ex alia vero Butue natus fuit, magno uterque Sclavis excidio genitus. Et illi quidem victoria potiti totam Hammaburg provintiam ferro et igne demoliti sunt, Sturmarii fere omnes aut occisi aut in captivitatem ducti, castrum Hammaburg funditus excisum, et in derisionem salvatoris nostri etiam cruces a paganis truncatae sunt. Impleta est nobiscum prophetia, quae ait: ‘Deus, venerunt gentes in hereditatem tuam; polluerunt templum sanctum tuum’ et reliqua; quae prophetice deplorantur in Ierosolimitanae urbis excidio. Huius auctor cladis Blusso fuisse dicitur, qui sororem habuit Godescalci, domumque reversus et ipse obtruncatus est.  Itaque omnes Sclavi, facta conspiratione generali, ad paganismum denuo relapsi sunt, eis occisis qui perstiterunt in fide. Dux noster Ordulfus in vanum saepe contra Sclavos dimicans, per duodecim annos, quibus patri supervixit, numquam potuit victoriam habere, totiensque victus a paganis, a suis etiam derisus est. Igitur expulsio archiepiscopi et mors Gotescalci uno fere anno contigit, qui est pontificis 22. Et nisi fallor, haec mala nobis ventura signavit ille horribilis cometa, qui ipso apparuit anno circa dies paschae.

For some other references to Slavic pagan rebellions see here.

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