Category Archives: Sorbs

Ziza or Zizilia

PublishedSeptember 21, 2017 Post authortorino

Always thought it was curious when German (as opposed to Nordic) Gods sounded Slavic. One such case – of Lollus – we already discussed here. Others such as Jecha or Biel I might want to get to later. But then there is the curious case that actually is attested as early as 1135 in a story – Ex Gallica Historia – that is very unlikely to be true but whose value (noticed too by Grimm) is nevertheless at least threefold.

First, the story of how the Swabians defeated the Romans (attributed to Velleius Paterculus but not likely written by him) tells of the founding of the city of Augsburg. Augsburg was founded by the Romans after the defeat of not the Suevi but of the Vindelici who are supposed to have been an entirely different tribe. These were, in fact, the same Vindelici who gave their name to Lacus Venetus, that is Bodensee. Augsburg’s Roman name was Augusta Vindelicorum. Thus we have Suevi, Vindelici (or Veneti?) of the River Lech and… Master Kadłubek. This is because the story is in many ways similar to the stories written by Wincenty Kadłubek about how the Poles (or Lechites as he would have it) defeated the Romans (and others). The fact that Augsburg sits in the old Vinde-Licia seem very suggestive. At the very least here there may be an inspiration for Kadlubek who was a travelled man.

Second, there is a name here that is clear Slavic and that appears nowhere else. The author has Roman soldier be called Bogudis. He seems to be an Avar.

Third, there is a report of who the Swabians relied on for their Divine Protection. Here we have a name that is at least somewhat similar to a Goddess said to have been worshipped by the pagan Poles. We know that

Jan Długosz says: “Venus they called Dzydzilelya and thought her to be the goddess of marriage, so that they asked her to bless them with children and to give them a richness of sons and daughters.”

Marcin Kromer‘s list of Gods includes Zizililia: Colebant itaq pro dijs Poloni, & caeterae Slavici nominis gentes, praeciupe Iovem, Martem, Plutonem, Cererem, Venerem, Dianam: quos Iessam, Ladum sive Ladonem, Niam, Marzanam, Zizililiam, Zievanam sive Zevoniam, vocabant.

This is repeated by Maciej Stryjkowski who says: Venera (Venus/Aph-rod-ite [!]) they called the goddess of love Zizilia, to whom they prayed for fertility and all sorts of bodily pleasures they demanded from her.

(Another “Z” Divinity is Zievana sive Zevonia (Kromer) about whom Stryjkowski says: “Diana the goddess of the hunt in they tongue they called Ziewonia or Dziewanna.”)

For more of these see here.

In any event, the Swabian Goddess’ name is supposedly Cisa or Zisa. This, when one thinks of the tree cis, would already be enough to perk up Slavic ears. But in the story the name comes up slightly differently:

Zizarim (or Zizarana?)
Ziza
Ziznberc (mountain)
Zicę

Of course, already Grimm noticed the similarity of the name to that mentioned by Tacitus:

“Para Suevorum et Isidi sacrificat.”

There are even closer connections to words such as the Goddess Ziva mentioned by Helmold or “life” as życie (that word comes from żyto supposedly – of course, there is an interesting Slavic connection here too found in Diodorus Siculus description of the (real) Galls who, he says, make a drink “out of barley which they call zythos or beer”).

In any event, the Goddess Ziza has been repeatedly cited by the learned men and women of Augsburg throughout the Middle Ages and many places are said to have been named after Her.

There is another potential connection here to Slavs but about that later.

There is also this definition of “cross-eyed” (zez) which Brueckner claims comes from the German sechs but does not say why he thinks that:

On the other hand, a multi-cephalic goddess may appear or at least seem to be all seeing – if you tried the same you’d look cross-eyed… not to mention that the expression above about a naked man waiting on Zyza (or on Leda as in “ice”) can also be read to mean waiting not “on” but “for” as in a naked man waiting for a judgment [?] of Zyza or of Leda/Lada. The expressions cited by Bruecker are ones he discussed already in 1900 and they come from Potocki’s writing.

Here is a full text of the Historia from the MGH:

Thietmar (Book VIII)

PublishedSeptember 12, 2017 Post authortorino

Chapter 1 [1018]

In the year 1018 of the Incarnation, in the second indiction, in the sixteenth year of Lord Henry’s reign, and his fourth as emperor, the same Henry celebrated the Circumcision and Epiphany of the Lord in Frankfurt, with great solemnity (1, 6 January). On January 25, Ezzelin the Lombard was granted his liberty. He had been held in custody for four years. Afterwards in January 30, Bishops Gero and Arnulf, the counts Herman and Dietrich, and the emperor’s chancellor Frederick agreed to a sworn peace at the burg Bautzen. The agreement was are at the emperor’s order and in response Boleslav’s constant supplications. This was not as it should have been, however. Rather, it was the best that could be accomplished under the circumstances. In the company of a select group of hostages, the aforesaid lords returned. After four days, Oda, ililargrave Ekkehard’s daughter, whom Boleslav had long desired, was escorted to Zuetzen by Otto, the duke’s son. When they arrived they were greeted by a large crowd of men and women, and by many burning lamps, since it was night-time. Contrary to the authority of the canons, Oda married the duke over Septuagesima. Until now, she has lived outside the law of matrimony and thus in a manner worthy of a marriage such as this one.

Chapter 2

In her husband’s kingdom, the customs are many and varied. They are also harsh, but occasionally quite praiseworthy. The populace must be fed like cattle and punished as one would a stubborn ass. Without severe punishment, the prince cannot put them to any useful purpose. If anyone in this land should presume to abuse a foreign matron and thereby commit fornication, the act is immediately avenged through the following punishment. The guilty party is led on to the market bridge, and his scrotum is affixed to it with a nail. Then after a share knife has been placed next to him, he is given the harsh choice between death or castration. Furthermore, anyone found to have eaten meat after Septuegesima is severely punished, by having his teeth knocked out. The law of God, newly introduced in these regions, gains more strength from such acts of force that from any fast imposed by the bishops. There are also other customs, by far inferior to these, which please neither God nor the inhabitants, and are useful only as a means to inspire terror. To some extent, I have alluded to these above. I think that it is unnecessary fro me to say any more about this man whose name and manner of life, if it please Almighty God, might better have remained concealed from us. That his father and he were joined to us, through marriage and great familiarity, has produced results so damaging that any good preceding them is far outweighed, and so it will remain in the future. During false periods of peace Boleslav may temporarily regard us with affection. Nevertheless, through all kinds of secret plots, he constatnly attempts to sow dissension, diminish our inborn freedom, and, if time and place permit rise up and destroy us.

Chapter 3

In the days of his father, when he still embraced heathenism, every woman followed her husband on to the funeral pure, after first being decapitated.* If a woman was found to be a prostitute moreover, she suffered a particularly wretched and shameful penalty. The skin of around her genitals was cut off and this ‘foreskin,’ if we may call it that, was hung on the door so that anyone who entered would see it and be more concerned and prudent in the future. The law of the Lord declares that such a woman should be stoned, and the rules of our ancestors would require her beheading.** Nowadays, the freedom to sin dominates everywhere to a degree that is not right or normal. And so it is not just a large number of frustrated girls who engage in adultery, having been driven by the desire of the flesh to harmful lust, but even some married women and, indeed, with their husbands still living. As if this were not enough, such women then have their husbands murdered by the adulterer, inspiring the deed through furtive hints. After this, having given a wicked example to others, they receive their lovers, unite openly and sin at will. They repudiate their legal lord in a most horrible fashion and prefer his retainer, as if the latter were sweet Abro or mild Jason. Nowadays, because a harsh penalty is not imposed, I fear that many will find this new custom more and more acceptable. O you priests of the Lord, forcefully rise up and let nothing stop you! Take a sharp ploughshare and extirpate this newly sprouted weed, down to the roots! You also, lay people, do not give aid to such as these! May those joined in Christ live innocently and, after these supplanters have been rooted out forever groan in shame. Unless these sinners return to their senses, may our helper, Christ, destroy them with a powerful breath from his holy mouth and scatter them with the great splendor of his second coming.

* note: according to Boniface, the Wends “observed the mutual love of matrimony with such great zeal that a woman would refuse to live after her husband had died. Among them, moreover a woman was judged praiseworthy if she chose to die by her own hand and burned together with her husband on a single pure. (Bon. Epistolae 73).

** note: John 8:5.

Chapter 4

Now, I have said enough regarding that matter, since I must still related certain things regarding Duke Boleslav’s misfortune. The latter’s territory include a certain burg, located near the border with the Hungarians. ITs guardian was lord Prokui, an uncle of the Hungarian king. Both in the past and more recently, Prokui had been driven from his lands by the king and his wife had been taken captive. When he was unable to free her, his nephew arranged for her unconditional release, even though he was Prokui’s enemy. I have never heard of anyone who showed such restraint towards a defeated for. Because of this, God repeatedly granted him victory, not only in the burg mentioned above, but in others as well. HIs father, Deuvix, was very cruel and killed many people because of his quick temper. When he became a Christian, however, he turned his rage against his reluctant subjects, in order to strengthen this faith. Thus, glowing with zeal for God, he washed away his old crimes. He sacrificed both to the omnipotent God and to various false gods. When reproached by his priest for doing so, however, he maintained that the practice had brought him both wealth and great power. His wife, Beleknegini – the name means beautiful lady in Slavonic – drank immoderately and rode a horse like a warrior. Once, in a fit of anger, she killed a man. These polluted hands would have been better employed at the spindle, and her frenzied spirit should have been restrained by patience.

Chapter 5 [1018]

The Liutizi were always united in evil. Now, they attacked lord Mistislav who had not supported them with troops during the emperor’s expedition, the latter having taken place in the previous year. They devastated much of Mistislav’s territory, forcing his wife and daughter-in-law to flee, and compelling him to seek protection within the burg Schwerin. He was joined there by his best milites. Then, the evil cunning of the populace, rebellious against both Christ and their own lord, forced him to abandon his paternal inheritance. He barely managed to get away. This detestable presumption occurred in the month of February which the heathen venerate with rites of purification and obligatory offerings. The month takes its name from the god of hell, Pluto, who is also called Februus. Then, all of the churches, dedicated to the honour and service of Christ, were wasted by fire and other forms of destruction. Even worse, the image of the crucified Christ was mutilated and the worship of idols was preferred to that of God. The minds of this folk called the Abodrites and Wagrii, hardened like the heart of Pharaoh. They seized for themselves the kind of liberty possessed by the Liutizi and, following the model of that famous deception, removed their neck from the sweet yoke of Christ even as they willingly submitted to the burdensome weight of the Devil’s rule. They did this even though they had previously had a much better father and nobler lord. The members of Christ should lament this weakness of theirs and complain about it to their head, constantly asking, with the voice of their hearts, that this might be changed for the better. They themselves should not allow this situation to continue, to the extent that this is possible.

Chapter 6 [1018]

As soon as he learned of these events, Bernhard, one of my brethren at Magdeburg and formerly bishop of those apostates, did not hesitate to bring the issue to the emperor’s attention. It was not from concern over his secular losses that he did this, but rather from a deep spiritual sadness. After receiving the news, the emperor gave a heavy sigh. Neverthless, he decided to delay his response until Easter, so that, with more prudent advice, what had been engendered through an unfortunate conspiracy might be utterly destroyed…

Chapter 20

Now I shall truthfully explain what provoked them to do this. In the times of Bishop Giselher and Margrave Gunther, the generous beneficence of Otto II, smiling broadly upon everyone, granted to our church a certain forest. It was situated between the rivers Saale and Mulde, and between the districts of Siusuli and Plisne. After the sad destruction of our diocese, during the reign of Otto II, Margrave Ekkehard [I] acquired another forest, in a place called Soemmering, and traded it for the one belonging to us. Afterwards, along with most of our property, this forest was returned to us by King Henry, the restorer of our office. This restitution was confirmed through a legal judgement in the presence of all the king’s leading men, and with the brothers Herman and Ekkehard II unable to support their claim. This forest had been in our church’s possession for more than twelve years. And Margrave Herman had in no way succeeded in reacquiring it by offering me sixty manses of land. Nevertheless, he thought that he and his brother might still claim it by means of imperial diplomats relating to the possession of two burgwards, Rochlitz and Teitzig. He hoped that the old document which confirmed our rights had been lost. When he showed me his documents, he realized that they would do him no good. For at Magdeburg, when our respective diplomata were presented before the emperor, it was clear that our church’s claims took precedence, in every way. At last, in his brother’s presence and hearing, the aforesaid margrave declared: ‘Until now, whatever we have done regarding this matter has been undertaken because we hoped to have justice, and not out of recklessness. Now let us give it all up.’

Chapter 21 [1018]

Ekkehard was a young man and therefore immature. Shortly afterwards, at the instigation of his miles Budislav, he began to erect tall enclosures in his burg ward, Rochlitz, for the purpose of capturing wild game. When subsequently informed of his actions, I accepted the news peacefully. Nevertheless, through my intermediary – namely his brother – I asked that he desist. Also, I immediately complained to his brother. In each case, I was completely unsuccessful, and so things stood until Easter had passed. Them, because both the weather and the condition of the roads were favorable, and because I had never visited that part of my diocese, I decided to go there and carefully investigate the situation, as yet unfamiliar to me. On May 2, a Friday, I went to Kohren and confirmed the people who gathered there. Continuing my trip, I encountered the area, mentioned above, which had been fitted out with ropes and great nets. I was astonished and wondered what I shod do. Finally, because I could not take the apparatus with me, I mediately ordered that part of it to be cut down. Afterwards, I and directly to Rochlitz. There I confirmed a few people and, under threat of the ban, forbade the withholding of my rightful tithes and use of the forest. I declared all of this to be property of our church, and made peace.

Chapter 22 [1018]

Then I returned to my estate at Kohren where, after seven days, I heard that Ekkehard’s millets were threatening my people. At that time, the chancellor happened to be spending the night with me. When I explained the situation to him, he responded favorably. On numerous occasions, those same warriors gathered together and tried to attack me, but our guards stopped them, in timely fashion. Meanwhile, I sent my representative to the emperor, at Mainz, and humbly sought his mediation. Now, on his own behalf, Ekkehard agreed to a truce, and his brother, whom I had long awaited, returned from Poland and offered his own hand in peace. Neither kept his word very well, however. Six flogged and shave men, and as many devastated houses, prove how others must defend themselves against such lords. In their accustomed manner, their dependents not only raged against me, but also harmed other, better men. They attacked Archbishop Gero in Werben and Count Siegfried at Nischwitz and took whatever they wished.

Chapter 31 [1018]

We may not keep silent regarding the sad and harmful events that occurred in Russia. For, on or advice, Boleslav attacked it with a large army and caused much destruction. On July 22, the duke came to a certain river, where he ordered his army to set up camp and prepare the necessary bridges. Also camped near the river, along with his army, was the king of the Russians. He was anxiously awaiting the outcome of the upcoming battle, for which both rulers had called. Meanwhile, the Poles provoked the enemy into fighting and, with unexpected success, drove them from the river bank which they were supposed to defend. Elated by this news, Boleslav hastily notified his companions and quickly crossed the river although without effort. In contrast, the hostile army, drawn up in battle formation, vainly attempted to defend its homeland. It collapsed at the first attack, however, and failed to mount any effective resistance. Among those who fled, many were killed, but only a few of the victors were lost. On our side, the dead included Erich, an illustrious miles whom our emperor had long held in chains. From that day on, with every success, Boleslav drove his scattered enemies before him, and the whole populace received and honoured him with many gifts.

Chapter 32 [1018]

Meanwhile, Jaroslav captured a city which had been subject to his brother [Sventopolk], and abducted the inhabitants. At Boleslav’s instigation, the very strong city of Kiev was disturbed by the constant attacks of hostile Petchenegs and severely weakened by fire. It was defended by its inhabitants, but quickly surrendered to the foreign warriors, after its king fled and abandoned it. On August 14, the city received Boleslav and Sventipolk, its long-absent lord. Thereafter, through his favour, and from fear of us, the whole region was brought into submission. When they arrived, the archbishop of that city received them, at the church of Saint Sophia, with relics of the saints and other kinds of ceremonial apparatus. In the previous year, this church had been severely, but unintentionally damaged by fire. Here were found the king’s stepmother, wife, and nine sisters, one of whom had previously been desired by Boleslav, that old fornicator. Unmindful of her husband, the duke unlawfully took her away. There, too , he was shown an unspeakable amount of treasure, most of high ch he distributed among his friends and supporters. He sent some of it back to his homeland, however. Among those rendering assistance to the aforesaid duke were three hundred of our warriors, five hundred Hungarians, and one thousand Petchenegs. Al of these were no sent home, since, as Sventipolk was happy to see, the populace flocked to him and appeared loyal. In this great city, the centre of that kingdom, there are more than four hundred churches, eight markets, and an unknown number of inhabitants. As in this entire land, the city gains its strength from fugitive serfs who converge on this place from everywhere, but especially from areas overrun by the fast-moving Danes. Until now, it successfully resisted the attacks of the Petchenegs and was also victorious over other enemies.

Chapter 33 [1018]

Elated by this success, Boleslav sent the bishop of this city to Jaroslav, to ask that his daughter be sent back to him. In return, he promised to send back Jaroslav’s wife, stepmother, and sisters. Afterwards, he sent his beloved Abbot Tuni to our emperor, with splendid gifts that he might more firmly secure his favor and aid. He also indicated that he would follow the emperor’s wishes in all matters. He also sent messengers to nearby Greece, who promised good things to the emperor there, if he would consider him as his faithful friend. Otherwise, they intimated, he would be a most obdurate and invincible enemy. Among all of these, omnipotent God stands firm., mercifully revealing what pleases him and profits us. In those days my cousin Udo, took Herman prisoner. This was a man equal to him in nobility and power; and he led him to his burg against his will. I fear that another dangerous weed will sprout from this, and be exceedingly difficult or impossible to eradicate.

On the Sorbs – Albis Germaniae Suevos a Cerveciis dividiit

PublishedJuly 2, 2015 Post authortorino

We believe the Sorb people deserve more attention than they have thus far received here – and deserve their own tab apart from the other major Polabian Slavs (Obotrites and Veleti).

Admittedly, the Sorbs (and Serbs) are a bit of mystery within the Slavic family. They are most often accused of having Eastern, “Sarmatian” or “Iranian” roots (the Croats, or at least some of them, get dragged into this as well). But as we have shown, Sarmatian peoples (in the shape of the Iazyges) were not only no strangers to Europe but, in fact, their most notable “friends” on our continent were the Suevi. Were there other Sarmatians?

The Sorbs are Little People – and They Need YOUR Help!

And what better way to begin their story – though, we think, mid-stream – than with that 4th or 5th century writer, Vibius Sequester. Mind you, he was a 4th (i.e., 300s) or 5th (i.e., 400s) century A.D. persona. And while Slavologists (or whatever) talk freely about Jordanes and Procopius (even if only to lambast the former), they are somehow silent about Vibius – why?

Vibius, you see, wrote a little pamphlet of lists called De fluminibus, fontibus, lacubus, nemoribus, gentibus, quorum apud poëtas mention. It contains lists of various things but, currently, what’s of interest to us, is the list of Flumina, i.e., rivers/waterways. There, on his list we have the following sentence:

Albis Germaniae Suevos a Cerveciis dividiit: mergitur in Oceanum

or, “Elbe of Germany divides the Suevi from the Cervecii and empties into the Ocean”

[as to the Ocean, actually the reference is to the North Sea but ok; some manuscripts do not contain this reference]

In two manuscripts the name is shown as Corvitiis and Servitiis (!)

All the manuscripts feature the above forms. However, the printed editions vary. Originally, they all followed the above formulations. But in the Jeremias Jacob Oberlin (1735-1806) edition of Vibius, published in 1778, a switch was made to Cherusci. Why? Oberlin, confessed that this was based on a conjecture of (apparently, though this itself is not clear, of a 16th century Swiss theologian, Josias Simmler). From that edition onwards the name Cherusci began to appear in the Vibius editions. For no apparent reason. Other than… Well, it can’t be Serbs, right?

So who were the Cervecii?

The natural thought would be that these were Servii or Serbii or, using today’s nomenclature, just Sorbs. The Sorbs appear in the Story of Samo so we know that they were on the Elbe in the early to mid 7th century. (Some recent dendrochronological measurements put Slavic settlement on the Elbe in the 8th century – go figure – apparently, if there is no sufficiently aged wood, there are no Slavs – a new requirement).

Ok, early 7th century. But 4th or 5th century? That can’t be right. After all there were no Slavs in Europe at the time, right?

And there is something else.

On the Serbs and Suevi

The Bavarian Geographer’s list traces the Slavs – or at least the Eastern ones (there are at least two separate lists within that list) – to a people called Zeriuani – no one really knows who these were – were they Zerivani? Zervingi? Tervingi? Do they (any of them) have something to do with the Черве́нські городи́/ Rotburgenland or Tscherwener Burgenland/Grady tscherwenske/Grody Czerwieńskie? These are located partly in Poland and partly in Ukraine (here is a Polish map):

But some have suggested a Serb or Sorb connection. The same Slavic tribe list also contains the mysterious line about the Suevi being “sown” not “born” (and also about the Boii being from the River Boia), i.e., “Suevi non sunt nati sed seminati.”

Further, we may ask, putting aside the Cervecii, what’s going on with the Suevi here? Were they not to be found in the Swabia of today already? Is this proof of the Suevi being on the Elbe in the 4th or 5th century? Is that the same population as the population of the North Suavi, i.e., Nordschwaben that we discussed as being suspiciously close to Slavs here?

Cervetiis (Vaticanus Latin 4929)

In any event, if these are Serbs/Sorbs, it is interesting then to see here them so close to the Suevi – another population with “source” potential for the Slavic question.

Suedos? Servetiis? (Parisian Codex Latin 8413)

Does this mean that between the Suevi, the Serbs and the Veneti, we probably have our Slavs covered (somewhere in there, wherever that may be)?

And what if the Cherusci? Well, they last appear in Tacitus about 98 A.D. and make it into Ptolemy’s Geography – meaning their last mention is in the 2nd century. So could these have been Cherusci?

Sure, anything is, of course, “possible”. What will people think of next? Perhaps that Cherusci were Serbs!?

The Latin “forte” means “possibly” – but why?