Swiss pile-dwellings ~ archaelogy and reconstruction

Reconstruction of the Neolithic lake dwelling site discovered in Zurich [source]

These finds have been relevant in the discussion about OLB's authenticity as they can be considered as a confirmation. Hoax-theorists, however, argued that the manuscript must have been compiled after the remains had been found and made public in 1853, which would mean that Cornelis Over de Linden (and his witnesses) must have lied about having had the manuscript in his possession since 1848.

From Ottema's introduction of 1872 (translated by Sandbach):

Since the last twenty years attention has been directed to the remains of the dwellings on piles, first observed in the Swiss lakes, and afterwards in other parts of Europe. (See Dr E. Rückert, "Die Pfahlbauten;" Wurzburg, 1869. Dr T. C. Winkler, in the "Volksalmanak," t. N. v. A. 1867.) When they were found, endeavours were made to discover, by the existing fragments of arms, tools, and household articles, by whom and when these dwellings had been inhabited. There are no accounts of them in historical writers, beyond what Herodotus writes in book v. chapter 18, of the "Paeonen." The only trace that has been found is in one of the panels of Trajan's Pillar, in which the destruction of a pile village in Dacia is represented.
Doubly important, therefore, is it to learn from the writing of Apollonia that she, as "Burgtmaagd" (chief of the virgins), about 540 years before Christ, made a journey up the Rhine to Switzerland, and there became acquainted with the Lake Dwellers (Marsaten). She describes their dwellings built upon piles—the people themselves—their manners and customs. She relates that they lived by fishing and hunting, and that they prepared the skins of the animals with the bark of the birch-tree in order to sell the fare to the Rhine boatmen, who brought them into commerce. This account of the pile dwellings in the Swiss lakes can only have been written in the time when these dwellings still existed and were lived in. In the second part of the writing, Konerèd oera Linda relates that Adel, the son of Friso (± 250 years before Christ), visited the pile dwellings in Switzerland with his wife Ifkja.
Later than this account there is no mention by any writer whatever of the pile dwellings, and the subject has remained for twenty centuries utterly unknown until 1853, when an extraordinary low state of the water led to the discovery of these dwellings. Therefore no one could have invented this account in the intervening period. Although a great portion of the first part of the work—the book of Adela—belongs to the mythological period before the Trojan war, there is a striking difference between it and the Greek myths. The Myths have no dates, much less any chronology, nor any internal coherence of successive events. The untrammelled fancy develops itself in every poem separately and independently. The mythological stories contradict each other on every point. "Les Mythes ne se tiennent pas," is the only key to the Greek Mythology.

Relevant fragments in the OLB:

Appolánja's account (p. 109 of original), new provisional translation:

Above the Rhine, between the mountains, I have seen Marsata or lake dwellers. Their houses are built on poles, for protection against wild beasts and evil people. There are wolves, bears and terrible black leopards. They are also the 'Swetsar' - or neighbours - of the near Creeklanders, Kelta-followers, and the savage Twiskers, all eager to rob and plunder. The Marsata gain their livelihood by fishing and hunting. The skins are prepared with birch bark and sewn by the women. The small skins are soft like Maidens' felt. The burg-Maiden at New Fryasburg told us that they were good and simple [110] people, but without that knowledge, I would have thought they were savages rather than Fryas, judging by their brutal looks. Their skins and herbs are traded by the Rhine dwellers. and exported by the sailors.

Koneréd's account (p. 156 of original), translation Sandbach:

From Texland they went to Westflyland, and so along the cost to Walhallagara; thence they followed the Zuiderryn (the Waal), till, with great apprehension, they arrived beyond the Rhine at the Marsaten of whom our Apollonia has written.

More information:
"Neolithic lake dwelling found in Zurich reconstructed" 2017 link
"Neolithic and Bronze Age lakeside settlements in the Alpine region" 2007 link
Pfahlbau Museum

KYVA, SANA, TWISTA - quarrel, nag, dispute

Basile de Loose - De Kaartspelers, 1868

Cognates:

kijven - dutch
kífa - oldnorse
kiva - swedish

sana, sannia (streiten) - oldfrisian (Richthofen dictionary)
?senna - icelandic
zanken (quarrel) - eastfrisian
sanikje (nag) - frisian
zaniken ,, - dutch

twisten - dutch
zwisten - german
tvista - swedish
twist - english
tvistra - icelandic

Occurrences in OLB (fragment nr.):

KYVA - 1
BIKÍVJA - 9

SANA - 1
SÁNADE - 5

TWIST (noun) - 2,3,4,6,7,8
TWISTA (verb) - 5,10

Related: STRID, TWISPALT, FAITHE, VNÉNES, etc.

Ferdinand De Braekeleer - De echtelijke ruzie, 1870

1 [029/26]
SAHWERSA THÉR SWETHNATA ET SÉMNE KYVA ÀND SANA
VR ENZE SÉKA THA VR LÁND
If neighbours among each other quarrel and dispute
about some cause or piece of land

2 [030/06]
TILTHJU WI NAVT AN TWIST NE KVME NE MÜGE
VR SÉKA. STRIDANDE WITH VSA FRYA SÉDUM.
in order that we may not come into disputes
over causes that are in conflict with our free customs

3 [033/10]
ALSA RIST THÉR TWIST ÀND TWISPALT
there will arise quarrels and discord

4 [056/03]
BUTA ÀND BIHALVA THISSA TWIST
Besides this dispute

5 [056/10]
THAHWÍLA ALLE SÁNADE ÀND TWISTA
While all were nagging and quarrelling

6 [057/12]
THÁ HJA RÉD WÉRON KRÉJON HJA TWIST.
When they were ready they got into a dispute

7 [190/27]
AS TWIST ÀND TVÍSPALT ÀFTERNÉI INNA HÛSHALDNE GLUPTE
When, in consequence, quarrels and disputes arose in the households

8 [200/30]
ALSA WAS THRVCH THA FÍANSKIP THÉRA FÁMNA ÀND THÉRA GOLUM.
FAITHE ÀND TWIST IN OVIR THÀT BERCH.LAND KVMEN
MITH MORTH ÀND BRÔND
Due to the enmity between the Maidens and the Gols,
feud and strife had come into the mountainous land,
bringing with it murder and fire



9 [203/17]
THÀN SKILUN THA SKINNA JOWRE ÉTHLA JO KVMA WEKJA
ÀND JO BIKÍVJA VR JO LEFHÉD ÀND VNDIGERHÉD
The ghosts of your ancestors will come to wake you up
and blame you for your cowardice and carelessness

10 [209/22]
HJA SKOLDE MITH MANLIKÔTHERUM SKOLDUN TWISTA OVIR.ET MÁSTERSKIP
they would quarrel among each other about the reign

BISJOWATH ~ new translation show off

When Teunis wished to return home, he went first towards Denmark; but he might not land there, ...



[056/31]
THAT HÉDE THJU MODER BISJOWATH
dat had de Moeder besteld (Dutch: Ottema, Jensma)
for so the mother had ordered (English: Sandbach, Raubenheimer)
das hatte die Mutter bestellt (German: Wirth)
dat had de Moeder geregeld (Dutch: Overwijn)
dat had de Moeder bestierd (Dutch: de Heer)
det hadde mora vurdert (Norse: Lien)
das hatte die Mutter angeordnet (German: Menkens)

(All translations being more or less the same.)

It was not hard to find a cognate, that explains this mysterious word:

Gtb (Geïntegreerde Taalbank): sjouwen
- Door middel van een sjouw ontbieden
vb:
Dat de Schipper den Zeevoogd aan boord geliefde te sjouwen, dat is, door een scheepszein aan boord te ontbieden (1726)
Bekommering …, wat 'er dog in dat schip te doen mogt wezen, dat de Zeevoogd nog zoo laat op den dag aan 't zelve gesjouwt wierd,
- Een sjouw laten waaien, een sjouw hijschen
vb:
Tsjouwen. Een Vlag in een gerolt, een Tsjouw genaemt, achter af laten waeien, 't geen voor een merckteken streckt, om aen boort (er staat boot) te komen: oock wel een teken van noot (1671)

So in short, it means to signal at sea with flags. This makes perfect sense in the context and is not quite the same as "ordered" or "organised".

"Show" may very well be a modern cognate.

Old English sceawian "to look at, see, gaze, behold, observe; inspect, examine; look for, choose," (...) (source also of Old Saxon skauwon "to look at," Old Frisian skawia, Dutch schouwen, Old High German scouwon "to look at"), (...).

Causal meaning "let be seen; put in sight, make known" evolved c. 1200 for unknown reasons and is unique to English (German schauen still means "look at"). source

I will discuss with my proofreaders what a good translation of the fragment would be. (The Mother had had that signalled with flags?)

Grain names: KÉREN, LJAVER, BLÍDE, SWETE?

(foto Patrick Savalle)

[047/11]
AMONG THA GÀRS.SÉDUM HÉDON WI
NAVT ALENA. KÉREN. LJAVER ÀND BLÍDE
MEN ÁK SWETE THÉR LIK GOLD BLIKTE (...)
Among the gras-seeds we
not only had Kearen, Lyaver and Bleade*,
but also a sweet variety that shone like gold (...)
*unknown what seeds are meant; some cognates below  
Or:
Among the grains we
not only had Selected, Preferred and Favourite,
but also the Sweet variety, which shone like gold (...)

	KÉREN	LJAVER	BLÍDE	SWETE
Ottema 1872	gerst (barley)	haver (oats)	rogge (rye)	tarwe (wheat)
Sandbach 1876	barley	oats	rye	wheat
Wirth 1933	Korn (grain)	Haver (oats)	Blyde (?)	Swete (?)
Overwijn 1951	gerst (barley)	haver (oats)	stuifmeel (pollen)	tarwe (wheat)
Jensma 2006	uitverkoren (chosen)	lieve (beloved)	blijde (blithe)	zoete (sweet)
de Heer 2008	koren/gerst (barley)	haver (oats)	rogge (rye)	zoete tarwe (sweet wheat)
Lien 2013	bygg (barley)	havre (oats)	rug (rye)	hvete (wheat)
Menkens 2013	Gerste (barley)	Hafer (oats)	Roggen (rye)	Weizen/Süßkorn (wheat/ sweet grain)

Notes
Ottema guessed BLÍDE is "rogge"/rye (without explicit reasoning) and this was copied by Sandbach, de Heer, Lien and Menkens. He translated KÉREN not as "koren", but as "gerst"/barley, which was copied by Sandbach, Overwijn, Lien en Menkens. Wirth was the first to be honest about the uncertainty of the translation, followed by Menkens. Overwijn was creative in translating BLÍDE, but I don't agree with his reasoning. Jensma translated from the assumption that the text was meant to be funny. It is possible that SWETE was meant as an adjective (meaning: "a sweet sort"), rather than as a noun.

[added 17-4-24: Dutch 'gerst' may have originally been a superlative of GÉRT (desire): meaning 'most desired']

at a harvest festival

Ottema 1872 Dutch
Onder de grasplanten hadden wij
niet alleen gerst, haver en rogge,
maar ook tarwe, die als goud blonk (...)

Sandbach 1876 English
In the fields we had
not only barley, oats, and rye,
but wheat which shone like gold (...)

Wirth 1933 German 
Unter den Grassaaten hatten wir
nicht allein Korn, Haver und Blyde*,
sondern auch Swete**, die gleich Gold blinkten (...)
*unbekannte Getreideart? (unknown cerial?)
**süße Äpfel? Ottema übersetzt "Weizen" (sweet apples? Ottema translates "wheat")

Overwijn 1951 Dutch
Onder de graszaden hadden wij
niet alleen gerst, haver en stuifmeel*,
maar ook tarwe, die als goud blonk (...)
*blyde is van dezelfde stam, als het Franse "blé" = koren, dat is het Bretonse "bleud" = meel of stuifmeel, zodat stuifmeel de juiste vertaling moet zijn, want 'gemalen' meel is geen zaad, stuifmeel wél. (blyde is of the same stem as the French "blé" = cerial, which is the Breton "bleud" = flour or pollen; since 'grinded' flour is not a seed, the translation must be pollen) My comment: blé and bleud will be cognates, but the meaning has probably changed.

Jensma 2006 Dutch
Onder de graszaden hadden wij
niet alleen uitverkoren, lieve en blijde,
maar ook zoete*, die als goud blonk (...)
*In de namen van deze 'fictieve' gewassen wordt de dubbelzinnigheid van vruchten en noten/ vreugde en genoten doorgezet. (In the names of these 'fictional' plants the ambiguity of fruits and nuts/ pleasure/ joy is continued.)

de Heer 2008 Dutch
Onder de graszaden hadden wij
niet alleen koren (gerst), haver en rogge
maar ook (zoete) tarwe, die als goud blonk (...)

Raubenheimer 2011 (same grain names as Sandbach)

Lien 2013 Norse
Blant gressvekstene hadde vi
ikke bare bygg, havre og rug,
men også hvete som skinte lik gull (...)

Menkens 2013 German
Unter den Gras-Saaten hatten wir
nicht nur/allein Gerste, Hafer und Roggen,
sondern auch Weizen/Süß(korn)*, der wie Gold blinkte (...)
 *svvete; vgl. engl. wheat = Weizen ~ Die Übersetzung der Getreidesorten ist unsicher; es könnte auch eine unbekannte Getreideart dabei sein. (Translation of the cereals is uncertain; unknown varieties may be among them.)

###

Some cognates:

corn (maize) - english
koren (grain; wheat/tarwe, rye/rogge, barley/gerst) - Dutch
korn - german, norse, icelandic, swedish, danish

haver (oats) - english, dutch
hafer - german

possible cognates BLÍDE, besides blé and bleud: "blies" (chaff), "blaad" (flower, blossom, bloom, fruit)

Ambiguity:
KÉREN also means "chosen"; for example in EN FÁM WAS KÉREN
LJAVER could also means "rather, preferably" (Dutch: liever), related to LJAVDE (love), LJAWA (dear)
BLÍDE also means "happy, blithe"; for example in ALLE WÉRON BLÍDE
SWETE (also?) means "sweet"; for example in HJARA SWETE WINA



This example shows that when a modern word exists which is similar to the old word, it does not have to have the same meaning. Sometimes the same word has different meanings in different regions of the Netherlands. Meanings also change through time. This is the case with words in general, but in particular with names of animals and plants/ trees.


Other examples:
Dog in Dutch refers to a particular type of dog, the general word is hond, which is cognate of hound.
Big in Dutch does not mean pig, but piglet. The general word is varken, but the German cognate of that - Ferkel - means piglet.

(I will think of more examples.)

1934 Frysk Studinte-Kongres

Leeuwarder courant, 22-12-1934 (Newspaper article in the Frisian language)

Frysk Studinte-Kongres.

Fjirde kongres to Ljouwert.

Earste dei.

Jistermiddei bigoun yn 'e Klanderij to Ljouwert it fjirde Kongres fen 'e Federaesje fen Fryske Studinteforienings, dêrt' moai greate bilangstelling for wier. De seal mei tal fen jonge minsken — de Wageningers koe men der út oan hjar kleurige petsjes — seach der fleurich út.

De foarsitter, de hear P. MIEDEMA, iepene it Kongres en wiisde op de kultureel wittenskiplike bitsjuttiug fen de studine-kongressen. Sprekker hjitte wolkom leden en âld-leden, de parse en binammen de sprekker, prof. dr. Wirth út Berlyn.

It doel fen dit Kongres moat wêze kultureel-wittenskiplik net allinne foar de bûtenwrâld, mar ek foar ús sels oer. In synthese moet socht wirde twisken de wittenskip en it folkseigene. Wiidweidich set sprekker de forhâlding de forhâlding twisken beide útien. Hy wiist binammen op it bilang fen de stúdzje fen de praeistoarje fen de godstsjinst fen 'e Friezen. It objekt fen dizze stúdzje mei neutrnael wêze, de biwirking fen 'e stúdzje dêrfen hinget ing mei de nationale psyche gear. It nationale apriori mei net forwaerloazge wirde, mar moat by dizze stúdzje foldwaende ta syn rjucht komme.

LEZING FEN PROF. WIRTH.

Dêrnei hâldde prof. dr. HERMANN WIRTH syn foarste lêzing oer: Âld-Fryske Religy (tariedend diel).

Mei it bistjûr fen 'e Federaesje wier sprekker oerienkomd, det er syn lêzing yn it Heechdútsk en net yn it Nederlânsk ef Leechdútsk hâlde scoe, om't er spitigernôch net yn steat wier it yn it Frysk to dwaen.

Yn 'e nei-oarlochske tiid, sa sei sprekker, is de histoaryske wittenskip as mei hannen omkeard. Britsen is mei de evolutionistysk-liberalistyske opfetting as scoe it mei de geastlike ûntjowing fen it minskdom krekt sa gien wêze as mei de technyske det út it primitive stadichoan it mear komplisearre foartkomd is, det men dos yn 'e selde lyn as de stientiid brûnstiid, izertiid haw hawwe scoe in religieuse evolúsje, dy't bigoun mei it animisme en ein'ge mei it Chrirtlike montheïsme.

Det mei dizze theory britsen is, is net de skild fen dy "böse" nationael-socialisten. Né, de greate stjit hjirta hat jown de Roomske pater Wilhelm Schmidt en syn neifolgers, dy't nei yngeande stúdzje fen de godstsjinstige tinkbylden fen de natûrfolken, binammen fen de Indianen, ta de konklúzje kamen, det ek de primitive foltsen geastlike hichtepunten en ek it monotheïsme kend hawwe. Hjar wirken hat de Roomske tsjerke tsjerkelik goedkard en it is wol nijsgjirrich, det nou't it greate lichem, det himsels biskôget as de iennichst wiere tsjerke fen Christus, soks dien hat, it krekt de liberale en protestantske learden binne, dy't hjar noch fêstklampe oan de âlde evolutionalistyske theory, dy't fen in kennis fen in almachtich God as hichtepunt fen it geastlik libben foar de opkomst fen de hjoed deis bisteande monetheïstische Godstsjinst net witte wol. Giet Wilhelm Schmildt noch om de Germanen hinne en hat dy it allinne oer de Indianen en noch in pear oare primitive foltsen, sprekker wol sjen litte det ek ús foarfaers it oarspronkelike iengoanddom koene, krekt like goed as it skrift en de fordieling fen it jier. It wirdt heech tiid det der in ein makke wirdt oan it minderweardichheidscomplex fen 'e Germanen‚ dy't hjar noch altiten dellizze by it praetsje, det se de earste bigjinselen fen de kultuer fen it keizerlik Rome en it iengoadendom fen it tsjerkelik Rome krigen hawwe.

De Thule-kultuer.

Né de kultuerboarne fen ús foarfaers is folle âlder. Sprekker‚ dy't yn it tariedend diel fen syn lêzing it hawwe scil oer de Thule-kultuer, wist der op, det by tal fen folken, yn Europa en Azië en ek by de Indianen yn Amerika de leginde foarkomt fen in mienskiplik stamlân, det lein hawwe moat heech yn it Noarden en det men forlitte moast, om't de goaden as straf for de sûnden fen de minsken it ûnwenber makken troch klimaetforoaring. Yn ûnderskate lânnen hat men oerbliuwsels foun fen in âlde kultuer, dy't allegearre werom geane nei in kultuersintrum earne oan 'e Hudsonbaei yn Noard-Amerika.

Do't men dit kultuersintrum foun tocht men earst oan in Eskimo-kultuer en letter oan in foar-Eskimo-kultuer. Mar de Eskimo's sels hawwe in legende fen bloune minsken mei blauwe eagen, dy't se oantsjutten mei in namme, dy't bisibbe is oan dy fen 'e Germaenske kriichsgod Thor ef Donar en det útstoarn wêze scoe. Neffens sprekker woe hat men hjir to dwaen mei it mienskiplik stamfolk fen rjue Jeropeeske, Aziatyske en Indiaenske folken.

Om dit to biwizen lit prof. Wirth op it wite doek sjen in greate sery lantearne-plaetsjes fen teikeningen, dy't men by al dizze folken weromfynt en dy't safolle oerienkomst hawwe, det nei't sprekker mient, men gerêst ta in neije sibskip en in mienskiplike ôfstamming fen dizze folken bisluae moat.

Ut dizze teikeningen scoe it bliken dwaen, det de âlde Germanen, ynsté fen analphabethen to wêzen, al in liniair skrift hiene, det nea út byldskrift ûntstien wêze kin en dos net, lykas de evolutionistyske wittenskip oannimt, him ûntjown hat út de byldskriften fen de âlde Easterske kultuerfolken. Sterker, yn Egypte komt it foar, foar't men der hieroglypen hat, en yn it lettere Egyptyske hieroglyphenskrift fynt men it for tsien persint werom De oare 90 persint fen dit skrift is ûnôfhinklik hjirfen ûntstien.

Dit skrift, it âlde Runeskrift, giet ek nei de âlde Thule-kultuer werom en it hat hiel de skiednis troch bistien en wirdt — sûnder det de officiele wittenskip der aen fen hat — hjoed de dei noch ûnder it folk brûkt.

Dit skrift is net allinne fen bilang, om't it tsjinne om meidielings op hout ef stien fêst to lizzen mar ek jowt it yn syn symbolyske teikens utering oan de religieuse fielings fen de Nordyske foltsen, dy't de Thule-minsken as stamfolts hiene. Fen ûnderskate Runen stiet dit fêst Sprekker neamde yn det forbân de Odil-rune en de Hagalu-rune.

De Odil-rune, in vertikael teiken, twa sirkeltsjes mei in lyn forboun, is it symboal fen de midsimmer en de midwinter (boppeste en ûnderste sirkel), yn forbining mei mankoar en dos fen it hiele jier. Fierders it symboal fen it libben en de dea en it nije libben nei de dea.

Dêr't inkeld yn it hege Noarden de sinne yn'e winter in deimannich weibliuwt en yn 'e simmer in deimannich net ûndergiet kin dizze Rune inkeld dêrre en dos ûnder de Thule-minsken ûntstien weze.

Yn letter tiden, do't de neikommelingen fen it Thule-folk mear nei it Suden ôfsakke wieren en de rin fen 'e sinne for hjarren dos oars waerd, krige men nêst dizze rune ien dy't de foarm hie fen in krús mei skeefsteande balken. Ut de forbining fen dizze beide runen waerd berne it achtspeakige rêd ef seisspeakige rêd, de hagalu-rune, it allerhillichste symboal fen de Nordyske foltsen, dy't net allinne it forrin fen it jier útbylde, mar ek makrokosmyske en mikrokosmyske bitsjutting hie. By dizze foltsen libbe in Godsbigryp, det omfieme Wrâldgeist, tiid, skepping, ierde en minske, dêr't de hagalu-rune it symboal fen wier.

Oare runen wize der op, det der by de foltsen út 'e Thulekrite ek bikend wier in Middeler en Heilbringer. Op it Midwinterfeest (Joelfeest) fierde men de berte fen dizze Middeler út Mem-Ierde. Ek wier det Joelfeest it symboal fen de opstanning nei de dea.

Neffens sprekker is dizze Godstsjinst libjen bleaun yn de folkssiele, al waerd se den ek letter "officieel" fen 'e Wodantsjinst forkrongen. En sa hie letter it Christendom gjin inkeld oarspronkelik symboal nedich, se koe al hjar symboalen oan de âlde folksgodstsjinst, dy't yn 'e folkskinst (forsiering, kalenders,feestkoeken esf.), oant djip yn 'e 18e ieu libjen bleau, ûntliene. By de foltsen bûten de Thulekrite fynt men dizze symboalen net, alteast net autochtoon.

Ut ien en oar docht it bliken, sa bisleat prof. Wirth, det ynsté fen det ús Aryske foarfaers hjar kultuer en Godstsjinst fen oare folken oernamen, it Godsbigryp, oars as de oare foltsen, de Nordyske minske ynberne wier.

DE TWADE LÊZING.

Yn syn twade lêzing naem prof. WIRTH him foar to bihandeljen de âld-Aryske en âld-Germaenske wrâldskôging, it Wodanisme en de Christianisearring fen de Germanen. Dêr't de sprekker lykwols oan syn lantearneplaetsjes en syn films boun wier, wier de bihandeling fen ien en oar noch al incidenteel en krige men as forslachjower de yndruk, det hwet nei foaren brocht waerd, mear tsjinje moast as in biwiis fen de stellingen yn 'e foarste lêzing forkindige, as eat nijs wier.

Ûnderskate symbolen, dy't by al de foltsen fen de Thulekrite foarkomme en binammen de libbensbeam waerden wiidweidich bihandele. Dizze libbensbeam is in variant op it achtspeakige ef seisspeakige red (de Hagalu-rune, de iepenbiering Gods yn romte en tiid. It seisspeakige red, in lettere variant fen it achtspeakige, hat oanlieding jown ta it fordielen fen it jier yn toalve moannen ef fjouwer en tweintich healmoannen, dy't elts hjar eigen Rune hawwe. Fen tige bilang binne bihalven de rune fen it midwinterfeest (joelfeest), dy fen de fyfte moanne (Maeije). Den wirdt bidden for in goed wjirjen op it gewaechs en om dit frij to hâlden moanne (Maeije). Den wirdt bidden for in goed wjirjen op it gewaechs en om dit frij to hâlden fen heil en froast. Christianisearre hat men hjir to dwaen mei de iishilligen.

It Midsimmerfeest libbet foart yn tal fen folksfeesten, dy't oan't hjoed de dei ta noch bisteane en dêr't it oprjuchtsjen fen neimakke beammen mei in red boppe yn en hjirûnder in pop mei útsprate earmen, symboal fen 'e Godssoan, de Middelaer en Heilbringer, tige hiem by binne. Yn Súd-Germanië binne dizze feesten for in great diel forlein nei Pinkster, yn Noard-Germanië, der't de Christianisearring folle letter barde, is it Midsimmerfeest bistean bleaun.

Fen great bilang is ek it feest fen 'e rispinge, det men yn Augustus hie.

Fen allerlei âld-Aryske en oer-Aryske symboalen fynt men yn 'e folklore de rudimenten werom. B.g. de god sûnder earmen, de god mei de útspraette earmen en de god mei de greate hannen. Dit wieren by de âlde folken fen de Thulekrite net útsûnderlike goaden, mar forskiningsfoarmen fen de heilbringer nei gelang de moannen fen it jier. Ek de Mem-Ierde bliuwt jimmer yn 'e ien ef oare foarm bistean. Itselde kin sein wirde fen twa dieren, dy't men yn forbân mei de libbensbeam en it red fynt, it hynsder (âldtiids mei acht skonken) en de swan.

Det it Christendom al dizze symbolen net to neate dien hat, mar oernaem, docht bliken út de plastyk by de Rumaenske (einlings moast men sizze) de Germaenske boukinst. Sa fynt men op in suil yn de Quedlinburgske dom nuch tige klear de god mei de greate hannen.

Al foar de Christianisearring waerd in oanfal dien op dizze âlde Godstsjinst troch it Wodanisme, troch de keningen yn 'e mande mei de preesters nei foaren brocht yn hjar striid mei de wize frouljue (profetessen). Mar yn it hert fen it folk koe men de âlde religy net útroegje.

Yn Palestina, dêr't dizze oer-godstsjinst fen út it Westen trochkrong, it earst yn Galilea, waerd hja fen'e Jahwe'-preesters forfoarme ta in tsjinst, dy't learde, det de Joaden it útkarde folk wêze scoene. Mar ek kaem út Galilea it werjaen fen hjar bitsjutting for hiel it minskdom fen dizze oer-religy en al hjar feesten en symbolen gyngen yn it Christendom oer. En yn ús tiid fen nij histoarysk en archeologysk ûndersiik wirdt wiermakke it wird út it evangeelje: De stiennen scille sprekke as de minsken net mear sprekke kinne.

Twade dei.

DE ÂLD-FRYSKE RELIGIE EN DE OERA-LINDA-KRONYK.

Hjiroer handele prof. Wirth yn syn trêdde lêzing. Earst woe sprekker in lytse persoanlike rekkenskip ôf lizze yn forbân mei dit forneamde boek. Twaris hat er syn carrière yn 'e groun bidoarn, earst yn forbân mei it Flaemske activisme, letter, do't er Oera-Linda-Kronyk útjoech.

Hy hearde foarearst fen dit boek as studint yn 1904, do't in professor op it college him sei, det it úitjaen fen dit boek in grap west hie. Hy seach it do net yn en it rekke út syn tinzen wei.

Nei de oarloch, do't er in earnstige szúdzje makke fen âlde symbolen, binammen fen it acht- en seisspeakige rêd, kaem it him wer yn hannen.

Do krige er tafallich in tiidskriftartikel yn hannen oer it Oera-Linda-boek. Dêr stie safolle frappants yn, det er stúdzje fen it boek makke en it forline jier útjoech. Hy bigriep bêst hwet dit bitsjutte scoe. De âlde liberale evolutionistysche wittenskip scoe him fûl forsette, de wierheit fen sprekkers theoryen scoe hjar ein bitsjutte.

Sprekker jowt alles ta hwet der tsjin it Oera-Linda-boek yn to bringen is (papier, verknoeide tael, anachronismen, Aufkläringsideën). Mar dit alles tajown bliuwt der yn it boek safolle oer, det oan oer-Germaenske cultuur en symbolyk tinken docht, det in earnstige boarnenstúdzje nedich is.

Yn 't Oera-Linda-boek fynt men dingen, dy't gjin forfalsker, al hie er biskikt oer de hiele archeologyske wittenskip fen syn tiid útfine kin. Yn dit forbân wiist sprekker op de geograef, prof. Hermann, dy't ek tajowt, det der yn it Oera-Linda-boek in kearn fen echtens is.

De saek is dizze: Cornelis over de Linden hat it Oera-Linda-boek skreaun. Syn boarnen wieren in âlde forlern giene famyljekronyk, it eigentlike Oera-Linda-boek, de kronyk fen Worp van Tabor en fierders syn eigen 19e ieuske tinkbylden, ûntliend oan Volnay. It is nedich it Oera-Linda-boek út to jaen yn in stringe boarne-crityske útjefte, en sadwaende it echte fen it falske schiede.

Mei troch de stúdzje fen Hermann is der nij ljocht op it boek fallen en ek sprekker moat tajaen, det er oan't nou ta tofolle ûnder in autoriteitscomplex stie.

Sa docht it bliken, det it Oera-Linda-boek net handelt oer de Friezen, mar oer in folle âlder folk, de Fria's (frijen ef frjeonen). Wy hawwe hjir to dwaen mei de Fria's cultuer, in Oer-Arisme cultuer, de cultuer fen de Hunebêdden. Biwiis hjirfor is û.m. de geheimsinnige Od, dy't de heit wêze scoe fen de bern fen de trije stammemmen fen it âlde Oera-Linda-boek. Mei dizze Od — dyt' wy kenne as in godsnamme (eang forbân hâldend mei de Odilrune) — hat de officiele wittenskip noch nea wei witten. De Odilrune is de rune fen Joelmoanne (Desimber).

Od, bitsjut foarst heitelân, fierders bitsjut Odil, adel ef edel. Od is it libben Gods en alles hwet de minsken eal makket.

Fierders komt yn it Oera-Linda-boek (foarste blêdside) foar it seisspeakige rêd mei de runen der omhinne, hwet tige tinken docht oan de Hagalu-rune en ek oan 'e âlde fjouwer-en-tweintich heale moannekalinder, dêr't eltse heale moanne syn rune hat.

Ek de namme fen de God Wralda, by de Lappa Ralda, wiist op tige âlde komôf. De hillichdommen fen dizze God binne hjir troch Karel de Saksenslachter en Bonifacius forneatige op sa'n gemiene manear, det it rjucht wier, det de Friezen dizze lêste deasloegen.

Fen dizze Od-Wralda bistiet by alle âlda folken fen de Thulekrite in hillich runenskrift, dêr't de timmerman Cornelia Over de Linden gjin aen fen hawwe koe.

Ynteressant is ek, det alles hwet by de Nordyske foltsen hillich en abstrakt symboal wier, by alle leger steande Súdlike rassen yn it dierlike weisonk.

As fierdera symbolen binne to neamen it Hakenkreuz, det by alle Thule-foltsen foarkomt, as twa gekrúste Odilsrunen, it sinnebyld fen de roungong fen it jier.

Skip en swan binne de maritime symbolen fen de Fria-kultuer, by lettere Germaenske folken wein en hynsder.

Den komt sprekker ta de Fryske Uleboerden, dêr't men ek jimmer de swan fynt, dy't hjir de odebar is, de fûgel, dy't it libben bringt, de fûgel, dy't de geliedfûgel Gods is. (Op oare plakken is dit de earrebarre). Fierders komme yn de Uleboerden foar, it rêd, de Odilrune ensf.

In tige faek foarkommend symboal is ek de God, mei de iene earm op, de oare nei ûnderen ta, it symboal fen jierwikseling by it Midwinterfeest. Der waerd ek it Joelting hâlden. De Germanen swarden den by it stigende ljocht en it sinkende ljocht, ien earm omheech, ien nei ûnderen ta. Lykas tsjinwirdich noch sward wirdt.

Yn forbân mei dizze âlde Fria-kultuer bihandele sprekker noch it âlde Christendom yn Skotlân en Ierlân, det de Easterske tsjerkehierarchie en it latyn as tsjerketael net koe. Ek hjir hat men de Odilrune op de grêfstiennen en hja hiene de leare, det Christus yn 'e ôfgroun gie om alle forstoarnen, dope ef net dope, to forlossen. Dit is de âlde Aryske leare, dêr't it Midwinterfeest û.m. de symbolyk wier fen it wer opstean fen de deaden.

Gjin wûnder, det de âlde Germanen fen it Roomske Christendom, mei as kearn hjar âlde leare, mar bidobbe ûnder Jahwistyske eleminten, net folle hawwe moasten en hjar better thús fielden by it Arianisme, det tichter by de âlde hieme Godsforearing kaem.

De greatste tragyk by de Germanen is, det by de Christianisearring de forbining mei it Godlike trochsnien is, om't somliken sillich wirde en oaren net. God omfiemet alles.

Tige bilangryk is ek yn it Oera-Linda-boek, hwet der fêstlein is fen de wize frouljue, in kultus, dy't men oeral by de âlde Germanen fynt en dêr't binammen de keningen, dy't it folksrjucht forkringe woenen for it keningsrjucht, fûleindich tsjin strieden. Doch it folk hâldde oan de wize frouljue fêst (trije frouljue ef féen út de folksmearkes). En lang nei de Christianisearring rjuchte it folk yu 'e kathedralen en tsjerken noch jimmer bylden op fen 'e trije wize frouljue.

Yn 'e midsieuwen is stadichwei de âlde folkskultuer en religy forkrongen troch do Roomske kultuer, it folksfrjemde Romeinske rjucht en mei Easterlike ynfloeden trochkrongen Godstsjinst. Nei in oplibbing yn 'e tiden fen de Reformaesje kaem it yn 'e njoggentsjende ieu troch de sinneleaze yndustrialisearring en de Mammontsjinst fen kwae ta slimmer. Mar yn ús tiid bigjint wer it bloed to sprekken en wolle wy wer frij libje, dos foart mei al dy godstsjinstige eleminten, dy't faeks passe by oare folken út it Suden en it Easten, mar net by ús. Litte wy wer ta God komme op ús eigen Nordyiske wize.

Mei it each op de tiid waerd der gjin bisprek hâlden.

De FOARSITTER tanke prof. Wirth for de manear, dêrt' hy syn theoryen op útien set hat.

(It Kongres wirdt foartset).

~ ~ ~

Nog een artikel over OLB in het Fries: Nieuwsblad van Friesland : Hepkema's courant, 8-9-1906, zie hier, "In Nampraetsje".

(BI)RÁWA ~ to (be)reave, ravish, ravage, rob

Related words

to ravish, ravage, (be)reave, rob (related: rape) - English
(be)roven - Dutch
(be)rauben - German
(be)röva - Swedish
(be)røve - Danish, Norse
(be)rôvje - Frisian
dérober - French

refur (fox) - Icelandic

reafian - Oldenglish
raufa - Oldnorse (penetrate, force entrance)
rava, ravia - Oldfrisian
roban - Oldsaxon
roubon/ raubon - Old High German/ Gothic
rober - Oldfrench

Occurances in OLB (for ease, verb 'rob' was used in this list)

RÁWA (to rob) - 11,14,21,25,30,37
RÁWANDE (to rob) - 2,5,27
RÁWANE/ RÁWÁNE ,, - 3,6
RÁWANA/ RAWANA ,, - 16,13
RÁWED (robbed) - 22,23,26,36
RÁWET ,, - 28
RÁWETH ,, - 34

BIRÁWA/ BIRAWA (to rob) - 8,12a,20,15
BIRÁWANE ,, - 35
BIRÁW (robs) - 1
BIRAWATH ,, - 4
BIRAWATH (robbed) - 10

RÁWERA (robbers) - 9,18
RÁWARUM ,, - 17
RÁWAR ,, - 19,29

ÉRE RÁWER (honour-robber) - 7
RÁWER É.LANDA (robber-islands) - 12b

RÁW.SKÉPA (robbery-ships) - 24

GLOR.NÔMA RÁW (glory-name-robbery) - 31
GLOR.RIKA NÔMA BIRÁWA (to rob glory-rich names) - 32
NÔMRÁWA (namerobbing) - 33

Fragments with my provisional translations

1 [012/26]
ALLERA MÀNNALIK THÉR EN OTHER FON SINE FRYDOM BIRÁW
anyone who robs another of his freedom

2 [013/13]
MEN KVMATH HJA TO RÁWANDE
but if they come to steal

3 [021/19]
THÁ HJA VRDRÉVEN SEND ÀND HÉINDA KÉMON TO RÁWANE
when they got dislodged and came near to steal

4 [026/23]
THAT HI VSA SWETSAR BIRAWATH
that he robs our neighbors

5 [033/17]
JVW HÀWA TO RÁWANDE JVWA TOGHATERA TO SKÀNDANE
to steal your possessions, defile your daughters

6 [035/10]
THA ÔRA MÀNNISKA HJARA WITSKIP TO RÁWÁNE
to rob other people of their knowledge

7 [043/22]
THRVCH THAT EN ÉRE RÁWER ÁK THÉR IS TO FRÉSANE
because a slanderer ('honor-robber') is to be feared there too

8 [057/04]
THES NACHTIS THA LANDA BIRÁWA
bereave the lands by night

9 [058/17]
THAT HJA RÁWERA WÉRON
that they were reavers

10 [068/14]
FON AL HIRA ÍSERA WÉPNE BIRAWATH
robbed of all their iron weapons

11 [069/06]
KÉMON THA THÍRJAR EN SKIP UTA ÀFTE.HODA RÁWA
the Thírians came to seize a ship of the rearguard

12 [070/02]
FONUTA LITHA É.LANDA GVNGER UT WRÉKA THA THÍRJAR SKÉPA AND LANDA BIRÁWA. THÉRVMBE SEND THA É.LANDA EVIN BLÍD RÁWER É.LANDA AS JON.HIS É.LANDA HÉTEN.
From the small islands he made expeditions for vengeance, plundering the Thírian ships and lands. Therefore these islands are both known as Reaver-Islands, as well as Jon's Islands.

13 [070/23]
HJARA BERN TO SKÁKANA ÀND HJARA SKÀT TO RAWANA
to abduct their children and to steal their cattle

14 [071/06]
SÁ NE SKOLDE NINMAN JVW BERN RÁWA
then no-one would steal your children

15 [073/20]
THAT THORP ÀND VSA SKIPA BIRAWA
bereave the village and our ships

16 [082/02]
THA MODER FON TEX.LAND ÀND THA FODDIK TO RÁWANA
to seize the Mother and the Flame from Texland

17 [095/02]
SKÁT NÉI THA FORESTA THÉRA RÁWARUM
shot at the foremost of the reavers

18 [095/07]
THA RÁWERA SKOLDON HJAM RING FENSEN HA
the reavers could easily have taken them

19 [095/15]
THA RÁWAR WRDON FÀLATH ÀND FENSEN
the reavers were defeated and caught

20 [147/09]
THA PHONISJAR SKÉPA BIRÁWA
bereave the Phonisian ships

21 [147/24]
FORTH GVNG EK TOFARA HIM SELVA RÁWA
then each went ravaging for himself

22 [148/08]
KESTLIKA WÉRA THÉR HJA RÁWED HÉDON
costly goods that they had robbed

23 [148/21]
THA SÉ.LANDAR HÉDON FÉLO FON HJARA STORESTE KNÁPUM RÁWED
the Sealanders had stolen many of their strongest lads

24 [149/07]
VMBE THA RÁW.SKÉPA THÉR UT TO HALDANE
to keep out the pirate-ships

25 [149/31]
THAT HJA SKOLDE MITH.FJUCHTA ÀND RÁWA
that they should join the fighting and reaving

26 [150/27]
KESTLIKA SÉKUM. THRVCH THA SÉ.KÀMPAR RÁWED
costly goods, stolen by the sea-warriors

27 [157/03]
TO MORDA ÀND TO RÁWANDE
murdering and ravaging

28 [157/05]
HJARA WIVA HÀVATH HJA FON THA TARTARUM RÁWET
they have stolen their wives from the Tartars

29 [157/09]
HJA SIND AL HRUTAR ÀND RÁWAR
they are all horsemen and reavers

30 [165/13]
THÉR AMMER JÁGJA AND RÁWA
who always hunt and reave

31 [191/18]
HJARA SELVA SKELDICH MÁKJA AN GLOR.NÔMA RÁW
make themselves guilty of reaving titles ("of glory-name-theft")

32 [191/28]
THA ÉRE.MODAR FON HJARA GLOR.RIKA NÔMA BIRÁWA
bereave the honoured Mothers of their titles ("glory-rich names")

33 [192/07]
THÀT JY THRVCH THÀT NÔMRÁWA BÉTRE WERTHE
that you become better from that namereaving

34 [197/10]
HÁVON AL VSA SKÉNA SÛDARLANDA RÁWETH
have seized all our Southlands

35 [201/26]
VMB ALLE FONÍSJAR SKÉPA ÀND STÉDA TO BIRÁWANE
to bereave all Fonísian ships and cities

36 [204/02]
HJARA WÍVA HÀWON HJA MÉST ALGADUR FON THA TARTARA RÁWED
they have stolen almost all of their wives from the Tartars

37 [207/05]
GVNGON HJA ALSÉMINE RÁWA
they all went reaving together

~ ~ ~

I think "raven" might be related. As far as I know, etymologists don't mention this possibility. They say it is related to Latin corvus and Greek kóraks and the root would be a sound-imitation.

hrafn - Oldnorse
hraban - Old High German
raven - English, Frisian
raaf - Dutch, Afrikaans
Rabe - German
ravn - Norse, Danish

MORNE ~ morning, tomorrow

Varieties in modern languages:

morning - English
Morgen - German
morgen, ochtend - Dutch, Danish, Norse
morgon - Swedish
morgun - Icelandic
moarn - Frisian
môre, more, oggend - Afrikaans

tomorrow - English
morgen - German, Dutch
i morgen - Danish, Norse
i morgon - Swedish
á morgun - Icelandic
moarn - Frisian
môre, more - Afrikaans

Varieties in the OLB:

MORNE - tomorrow - 6
BY MORNE - by morning, in the morning - 3
THES MORNES - in the morning - 2
MÔRNE.RÁD, MORNERÁD - morning-red, red of dawn - 1,4,5
(OGTIN.S - in the morning - 7)



1 [009/18]
FRYA WAS WIT LIK SNÉI BY.T MÔRNE.RÁD
Frya was white, like snow in the red of dawn ('morning-red')

2 [012/23]
THES MORNES THES MIDDÉIS ÀND THES ÉWENDES
in the morning, in the afternoon ('mid-day') and in the evening

3 [047/24]
BY MORNE PALDON WI OVER ET UTER.ENDE THES ASTER.SÉ
eastward ('in the morning') our boundary went to ('we poled') over the extremity ('outer-end') of the East-Sea

4 [064/08]
MÔRNE.RÁD NE KV NAVT SKÉNER
morning-red could not be more beautiful

5 [084/07]
THÉRNÉI SKIL THET MORNERÁD WITHER ANFANGA TO GLORA
then the red of dawn will start glowing again

6 [153/10]
JUD IS FRISO JOW RÉDJÉVAR. MEN MORNE WIL HI JOW KÀNING WERTHA
Friso is your counsellor, but tomorrow he will be your king

~ ~ ~

7 [206/02]
OGTIN.S KVN MÀN FON THÉRE BURCH ALLÉNA ÉNE GLANDERE HÁPE SJAN
in the morning one could only see a glowing heap of (what was left of) the burg