Old Frisian drawings by and based on J. Cadovius Müller (1650-1725)

[this experimental post is intended to be updated]

Illustrations and terms in Memoriale linguae Frisicae: a manuscript about East-Frisian language and culture by Johannes Cadovius Müller (1650-1725), from printed editions 1875 and 1911.

Old East Frisian farmers house

a. krüsselwarck — the front transverse building of a three-part, late medieval, Frisian farmhouse
b. middelhues — 'middle-house' — MIDDEL.HUS
c. kornsphyker — grain store — KÉREN ...
d. veehues — cattle shed — FJA.HUS

 

a. schloot; fossa — ditch — SLÁT
b. brügstete —  bridge-... — BRIGGE ...
c. klampe — ...
d. steck —fence

e. di warffer — wharf, front yard — WÀRF

f. di thüen; locus horti —garden

g. krüsselwarck-grundryss — ...

h. dait veehhues — cattle shed — THAT FJA.HUS

i. di hoy- uhn kohrnspyhker — the haybarn and granary — ... AND KÉREN ...

k. pisell — room

l. kouken —kitchen

m. middelhues — 'middle-house' — MIDDEL.HUS

n. bettesteten — box beds — BED ...

o. boode to schapen — sheep pen — SKÉP(A) ...

p. duufenhuus — dovecote

q. schwynstey — pigsty

r. mistfall — dunghill

s. pütte — water well

t. groote schindar — large barn door — GRÁTE ... DURE

u. huesdar — front door — HUS.DURE

Old Frisian clothing

a. siust (tunic) — 

b. koogel (hat)

c. body belt for rich women with golden bells

d. geerdel (body belt for common women)

e. schuar (shoes) —

f. schuarreehm (shoestrap)

Old Frisian arms of war

a. sckilde (shield) — SKILD

b. bostkede — BROST. ...?

c. saghs (knife, dagger, short sword) — SAX

d. baage (bow) — BÔGE

e. pattstock (... stick) — ... STÔK

> FODDIK — lamp

ship lantern 2nd half
of 17th century

The FODDIK (lamp with perpetual flame) is one of the defining symbols of Fryas culture in Oera Linda (plural: FODDIKA or FODDIKUM). This word only appeared in two of the oldest Old Frisian dictionaries, seemingly only based on oral tradition, recorded in manuscript "Memoriale linguae Frisicae" by the East-Frisian (German) pastor Johannes Cadovius Müller (1650-1725). This work was published in print, 1875 and 1911. Words in it were sorted by category, not alphabetically, and it included drawings of farms, clothes and weapons.

No entries in these Old Frisian dictionaries: Richthofen (1840), De Haan Hettema (1874), Dijkstra e.a. (1896); online: Köbler (2014), Integrated Language Bank (gtb.ivdnt.org), DWDS ("German vocabulary from 1600 to today"). The Old Frisian dictionaries after DHH (1832) seem to be based on the known law books only.

The word does not seem to have modern cognates, but may be related to the Old Greek word for 'light' which is the origin of our 'photo': φάος/ φαῦος/ φόως/ φῶς (pháos/ phaûos/ phóōs/ phôs). Also, the Dutch word for 'spark' is 'vonk'. Perhaps, the Dutch 'vod' (rag) once referred to 'wick'/ 'fuse', since its synonym 'lomp' (rag) was the origin of the common word for 'wick'/ 'fuse': 'lont'. Lamps in antiquity probably burned on oil.

Entries in dictionaries (found thus far, translated into English and paraphrased):

manuscript J.C. Müller (c.1700 and print editions 1875, 1911)	foddick — lamp (in category 'of the house')
dictionary Wiarda (1786) p.140	foddick — a lamp (ref. JCM), from 'fire', gothic: 'fon, fun', Islandic: 'voncke' (a spark), Dutch 'fannung' (a lantern), Anglosaxon [comment JO: he used JCM's entry and added his own questionable explanation]
dictionary De Haan Hettema (1832) p.27	foddik — (feminine [?]) lamp (ref. Wiarda)

I have chosen to translate the word as 'lamp' (a general term), although it may sometimes have been used to refer more specifically to, for example, a lantern, beacon* or torch. (*BÁKEN for 'beacon' is used once, as a metaphor.)

Fragments in Codex Oera Linda

2a - Festa, Take up your Stylus

[006/05] NW SKOLDE FÀSTA THJU NÉJA FODDIK VPSTÉKA. ÀND THÁ THAT DÉN WAS AN ÀJNWARDA FON THÀT FOLK (...)
Now it was time for Festa to light the new lamp, and when that was done in the presence of the folk (...)

2f - Frya’s Tex

[014/01] THAN SKIL THJU FODDIK NÀMER UTGA THÉR IK FÁR JO VPSTOKEN HÀV.
Then the lamp that I have lit for you will never go out.

3a - Burg Laws

[015/01] SAHWERSA THÉR ÁRNE ÉNE BURCH BVWET IS. SA MOT THJU FODDIK THÉRA AN THA FORMA FODDIK ET [5] TEX.LÁND VPSTÉKEN WRDA. THÁCH THÀT NE MÉI NÀMMER OWERS AS THRVCH THA MODER SKÉN.
When a burg is built somewhere, its lamp must be kindled from the original flame in Texland, and that can only be done by the folk mother.

[015/15] THJU MODER TO TEX.LAND MÉI ÉN ÀND TVINTICH FÁMNA ÀND SJVGUN SPILLE MAN’GÉRTA HÀVA. TILTHJU THÉR ÀMMER SJVGUN BY THÉRE FODDIK MUGE WÁKJA DÉILIKES ÀND THES NACHTES.
The folk mother of Texland may have twenty-one maidens and seven spindle girls, so that there may always be seven to attend the lamp day and night.

9a - The War of Kelta and Minerva

[065/10] MINERVA ÀND HJRA FÁMNA ÀND THA FODDIK WRDON ALLE THRVCH THA RÀPPA STJURAR HRETH.
Minerva, her maidens, and the lamp were all saved by swift steersmen.

9b - Jon’s Revenge

[066/01] MEN THRVCH SIN SKELTA.BI.NACHT AND SVME SINRA LJUDUM WÀRTH THJU FODDIK ÀND THA FÁMNA HRET.
But his deputy-by-night and some of his men rescued the lamp and the maidens.

[066/25] THÀT STRÍDANDE LAND.FOLK WÀRTH AL FAT. MEN JON BURCH HIN [25] SELVA MITH SIN LJUD VPPA SINA FLÁTE. MITH NEMAND BÉDA THA FODDIKA. BIJONKA MIN.ERVA ÀND THA FÁMNA FON BÉDAR BURGUM.
The fighting landsmen were all captured, but Jon saved himself and his men upon his fleet, taking both lamps with them, as well as Minerva and the maidens of both burgs.

9c - Kelta and the Gools

[068/05] ÉNIS DÉLIS. THAT HJU NÉN MAR BURGA NÉDE. TWÍAS THAT HJU THÉR NÉN BURCH.FÁMNA [10] NÉDE ÀND THRÍAS THRVCHDAM HJU NÉN EFTE FODDIK NAVT NÉDE.
firstly, because the Kelts did not have more burgs, secondly, because they had no burg maidens there, and thirdly, because they had no proper lamp.

9d - Jon and Minerva Resettle

[069/25] JON NAM THÉRE FODDIK FON KÀLTA ÀND HJRA FÁMNA MITHA. ÀND MIN.ERVA HILD HJRA AJN FODDIK ÀND HJRA AJN FÁMNA.
Jon took Kelta's lamp and maidens with him, and Minerva kept her own lamp and maidens.

10a - Ulysus’ Quest for a Lamp

[075/15] THIS KÉNING WAS THRVCH ÉNE PRESTERESSE FAR.SÉID THAT ER KÉNING [20] WERTHA SKOLDE OVIR ALLA KRÉKA.LÁNDA SA.R RÉD WISTE VMBE.N FODDIK TO KRÉJANDE THÉR VPSTÉKEN WAS ANDA FODDIK IT TEX.LÁND.
This king was foretold by a priestess to become king over all of the Greeklands if he managed to get a lamp that was lighted at the one of Texland.

[076/05] NÉI THÉRA FÁMNA HROP HETHER TO LESTA EN FODDIK FON HIR KRÉJEN. THA HJU HET.IM NAVT NE BÁT.
According to the maidens, he eventually received a lamp from her, although it did not benefit him,

11b - Death of Frana

[082/01] TWA JÉR NÉIDAM KÉM THENE MÁGÍ SELVA MITH EN FLÁTE FON LICHTE KÁNUM THA MODER FON TEX.LAND ÀND THA FODDIK TO RÁWANA.
Two years later, the magus came with a fleet of light boats, to kidnap the Mother from Texland (Frana), and steal the lamp.

[083/01] AS HJU NW WITHER ALSA FÉRE HÉL ÀND BÉTER WÉR THAT HJU FÀST SPRÉKA MACHTE SÉIDE THENE MÁGÍ THAT HJU MITH FARA MOSTE. THA THAT HJU HJRA FODDIK [5] AND FÁMNA HALDA SKOLDE.
When she was well enough to speak again, the magus told her he was taking her with him but she could keep her maidens and the lamp.

11c - Death of the Magus

[085/10] NÉI THAT THA MODER VRDÉN WAS. LÉTER THA FODDIK ÀND THA FÁMNA [15] TO SINA SKIP TOBRENGA BIJUNKA ALLE INBOLD THÉR IM LIKTE.
After the mother was killed, he had the lamp and the maidens brought to his ship, as well as all the spoils of his liking.

[086/20] MEN THA FODDIK WAS UTGVNGON [25] ÀND NIMMAN WISTE HO.T KÉMEN WAS.
But the lamp had faded away and no one knew how that had happened.

13h - Apollania’s Burg

[107/01] INNA TORE HANGT THJU FODDIK. [5] THA WAGAR THÉRE TORE SEND MITH KESTLIKA STÉNA SMUKAD.
In the tower, the lamp hangs. Its walls are decorated with precious stones.

[108/05] BY VS VPPER BURCH IS.T ALSA DÉLAD. SJVGUN JONGE FÁMNA WÁKATH BI THÉRE FODDIK. AIDER WÁK THRJA STUNDA.
Tasks at our burg are divided so that seven young maidens attend the lamp in three-hour shifts.

15c - Yesus or Buda of Kashmir

[140/25] THAM SKILUM HJARA FODDIKUM ÀND THÀT LJUCHT BUTA BRINGA SÁ THAT [30] ALLERA MÀNNALIK WÉRHÉD MÉI SJAN. HJA SKILUN WÉ HROPA OVERA DÉDA THÉRA PRESTERA ÀND FORSTA.
They will bring their lamps and the light into the open, so that everyone may see truth. They will condemn the deeds of the priests and princes.

Shipping date: August 15

On July 27, I was informed that the binder still needs some more time to finish the books. However, an actual shipping date could now be established. The books will be shipped (to all who ordered) on August 15. This is later than I anticipated and communicated earlier. 

All this delay has been nerve-racking to me, as I know it must have been for some of those who ordered early. The Oera Linda Foundation is going through a process of professionalisation and we are learning. If you ordered the book, we apologize for the extra delay.

If you would like to withdraw your order and get a full refund, please send a short message and the whole amount of what you paid will be immediately refunded. Please, do not claim a refund at your (credit card or other) payment system.

Why a new Dutch translation?

There are four Dutch translations known to me, or, when second (somewhat revised) editions are included: six.

These are: Ottema 1872 and 1876, Overwijn 1941 and 1951, Jensma 2006 and De Heer 2008.

Of these translators, Jensma stands out as being the only one who interpreted the texts as having been created in the 19th century and including hidden puns.

All of them seem to have tried to stay as close to the original as possible, which sometimes led to incorrect expressions or sentences that are not quite correct in modern Dutch (similar to my use of the English language in blog posts).

Although it may sometimes be interesting to use archaisms (see bottom for examples), I will try to make my new translation a better read, by daring to deviating more from the original, without distorting the content.

For the Dutch readers, here are some examples, without footnotes (more may be added later):

[001/02]

transliteration of original	Ottema 1872/'76	Overwijn 1941/'51	Jensma 2006	De Heer 2008	Ott (provisional)
THRITTICH JÉR ÀFTERE DÉI	Dertig jaren na den dag,	Dertig jaar na de dag	Dertig jaar na de dag	Dertig jaar na de dag	Dertig jaar na[dat]
THÀT THJU FOLKS MODER VMBROCHT WAS	waarop de volksmoeder omgebracht was,	waarop de volksmoeder omgebracht was	dat de Volksmoeder omgebracht was	dat de volksmoeder omgebracht was	[-] de volksmoeder omgebracht was
THRVCH THÉNE VRESTE MÁGÍ	door den overste Magy,	door de opperste Magy,	door de hoogste Magí,	door de overste Magy,	door de oppermagier
STAND.ET ER ÀRG VM TO.	stond het er erg aan toe.*	was het er erg aan toe.	stond-t-r erg aan toe.	stond het er erg aan toe.	stond het er slecht voor.

*juiste uitdrukkingen zijn: "het stond er slecht voor"/ "hij/zij was er erg aan toe"

[006/28]

transliteration of original	Ottema 1872/'76	Overwijn 1941/'51^	Jensma 2006	De Heer 2008	Ott 2022 (provisional)
RING AS HJA RIP WÉRON	Zoodra zij volwassen waren,	Zodra zij volwassen waren,	Zo rap als ze rijp waren,	Zodra zij rijp waren	Zodra zij geslachtsrijp waren
KRÉION HJA FRÜCHDA ÀND NOCHTA ANDA DRÁMA.	kregen zij vermaak en genoegen in de droomen [van Wralda].	kregen zij vreugde en genoegen in de dromen [van Wr.alda].	kregen ze vreugde en genoten in [Wralda's] extase.	kregen zij vreugde en genoegen in hun dromen.	kregen ze dromen over vruchten en noten (of: vreugde en genot).
WR.ALDA.S OD TRÀD TO RA BINNA.	[-] Haat trad tot haar binnen.	[-] Genoegen kwam tot hen. (1951: Geneugte kwam tot haar.)	[-] Gelukzaligheid trad tot hen binnen	Wralda's licht trad bij hen binnen,	Wralda's oed trad hun binnen,
ÀND NW BÀRDON EK TWILIF SVNA ÀND TWILIF TOGHATERA.	En nu baarden zij elk twaalf zonen en twaalf dochteren,	En nu baarden zij elk twaalf zoons en twaalf dochters,	en nu baarde elk twaalf zonen en twaalf dochters,	en nu baarden zij elk twaalf zoons en twaalf dochters,	en nu baarde elk twaalf zonen en twaalf dochters,
EK JOL.TID TWÉN.	elke juultijd een paar.	elke joltijd een paar.	elke joltijd een paar.	elke joltijd een tweetal.	elke Joeltijd een tweeling.

[012/27]

transliteration of original	Ottema 1872/'76	Overwijn 1941/'51	Jensma 2006	De Heer 2008	Ott 2022 (provisional)
ALLERA MÀNNALIK THÉR EN OTHER FON SINE FRYDOM BIRÁW	Een iegelijk die een ander van zijne vrijheid berooft,	Een ieder, die een ander van zijn vrijheid berooft,	Alleman die een ander van zijn vrijheid berooft,	Iedereen die een ander van zijn vrijheid berooft,	Iedereen die een ander van zijn vrijheid berooft,
AL WÉRE THENE ÔRE HIM SKELDECH	al ware de ander hem schuldig,	al heeft de ander aan hem een verplichting,	al ware de ander hem schuldig,	al is die ander hem schuldig,	al was de ander hem iets schuldig,
MOT IK ANDA BÀRN.TAM ÉNER SLÁFINE FÁRA LÉTA.	dien moet ik aan den leiband eener slavin laten voeren.	die moet ik aan de leiband van een slavin laten rondlopen.	moet ik in de baarmoeder van een slavin laten voeren.	moet ik aan de kinderband van een slavin voeren laten.	moet met halsband en riem als een slavin worden geparadeerd.

Like the last English edition, the Dutch one will have color prints of all manuscript pages (ca. 80% of actual size, with line-numbers), an index of proper names, a suggested reading order and appendices with bonus material.

Example of archaisms that may be nice to include:

[00b/20]

HJA SKILUN VS ALGÁDUR VRDILIGJA

dan zullen zij ons altegader verdelgen

dan zullen zij ons allemaal vernietigen

ze zullen ons allemaal verdelgen

zij zullen ons allegaar verdelgen

ze zullen ons algader verdelgen

VR.TÁLA - about language

FRYAS	Nederlands	English	Deutsch
VR.TÁLA	vertalen, vertellen	translate, interpret, tell, narrate, relate, recite, rede, report, explain	übersetzen, erzählen, usw.
VR	over, oer-, ver-	over, for, about, primordial	über, ober, ur, usw.
TÁLA, TAL(E)	taal, talen, tellingen, spreken, enz.	language(s), tales, speak, etc.	Sprachen, Zahlen, Geschichten, usw.

Fragments in Codex Oera Linda (2022)

(included are fragments with the derivative TÀLLINGA/ TELLINGA: tales, stories, narrations, narratives)

[004/25] MÀN MOT TÁLA HJAM FON THA WICHARDA ÀND [005] FON HJARA WICHANDLIKA DÉDUM. AK WRA FÀRA SÉ.TOCHTA.
Tell them of the heroes, [005] of their heroic deeds and of distant sea voyages.

[005/01] AL THISSA TÀLLINGA HAGATH DÉN TO WERTHANDE BY THÉRE HÉRD. VPPA HÉM ÀND HWÉR.ET WÉSA MÉI. SÁ BY BLÍSKIP AS BÍ TARUM.
These tales must be told at the hearth, outdoors or anywhere else, in times of joy or tears.

[038/10] HJA KÉTHON ALLERWÉIKES RÉDJÉVINGA. THÉR HJU NIMMER JÉVEN HÉDE. ÀND TÀLADON WONDERA. THÉR HJU NA DÉN HÉDE.
They announced counsels everywhere that she had never given, and related miracles that she had never performed.

[077/20] TO FÁRA WRDON ALLE SÉKUM BINN ÁTHÉNJA IN VSA TÁL BITHONGON ÁFTERNÉI MOSTET IN BÉDE TÁLA SKÉN [25] ÀND TO LESTA ALLÉNA INTHA LANDIS TAL.
Formerly, all cases in Athenia were pleaded in our language, but afterwards it had to be in both languages, and at last in the native language only.

[108/20] THA GRÍSA JEFTHA GRÉVA MOTON LÉRA HJAM. RJUCHT ÀND PLICHT. SÉDKUNDA KRÛDKUNDA HÉLKUNDA. SKÉDNESA TELLINGA ÀND SANGA BIJUNKA ALLERLÉJA THINGA THÉR HJAM NÉDLIK SEND [25] VMBE RÉD TO JÉVANE.
The grey or aldermen must teach them justice and duty, knowledge of seeds, herbs and healing, histories, tales, songs and anything else they may need for giving advice.

[133/25] THRVCH TÁL ÀND OMMEGANG KÉM.ET ÛT THAT WI ALLE BÉDE FON A.DEL.A HIS FOLK WÉRON. THÁ KÉM LJAFDE ÀND ÀFTERNÉI [30] SEND WI MAN ÀND WIF WRDEN.
Our tales and our interactions with one another made it clear to us that we both were Adela’s folk. That is how we came to fall in love and subsequently become man and wife.

[134/01] THÁ.K NÉI THA SAXANA MARKA [5] FOR. HÀV IK THRJU BOKA HRET. THET BOK THÉRA SANGA. THÉRA TELLINGA ÀND THET HÉLÉNA BOK.
When I went to the Saxonmarks, I saved three books. The Book of Songs, the Book of Tales, and the Healing Book.

[146/10] MEN KAVCH IS AK WAN.FRYA.S ÀND MOT KÁP WÉSA. MEN KVADE TÁLE HÀVON HJA MAR MITH [15] BROCHT AS GODE SÉDA.
‘Kauch’ is also poor Fryas, and should be ‘Kaep’; they brought more degenerate language than good morals.

[152/20] FRISO WÉT THA HRENKA THÉRA GOLUM HWAMHIS TÁLE HI SPRÉKTH. HI KÀN THUS ÀJEN HJARA LESTUM WÁKA.
Friso knows the tricks of the Gools and he speaks their language, so he can beware of their schemes.

[154/20] SIN ÉROSTE SVNV THÉR HI HIR WON BY SWÉT.HIRTE SIN WIF. HETH. ER BISTONDA A.DEL HÉTEN. ÀND AFSKÉN [25] HI KÀMPADE MITH AL SIN WELD. VMBE NÉNE BURGA TO FORSTÀLANE NER WITHER VP TO BVWANDE. THACH SAND HI A.DEL NÉI THÉRE BURCH ET TEX. LAND TILTHJU HI DIGER BI DIGER KVD WERTHA [30] MACHTA. MITH ELLA HWAT TO VSA ÉWA TÁLE ÀND SEDUM HÉRETH.
He instantly named his first son — born here by his wife Sweethirte — Adel, and although he resisted with all his power the restoration or rebuilding of burgs, he still sent his son Adel to the burg at Texland, in order to get him thoroughly acquainted with all that belongs to our laws, language and morals.

[158/10] THÁ WR.ALDA BERN JEF ANTHA MODERA FON THÀT MÀNNISKELIK SLACHTE THÁ LÉIDER ÉNE TÁLE IN ALLER TONGA ÀND VP ALLER LIPPA.
“When Wralda gave children to the mothers of mankind, he laid one language in all tongues and on all lips.

[159/01] NÉIDAM VSA TÁLE THUS TO LUK ÀND TO SÉLIGHÉD WÉJATH. ÀND THUS MITH WÁKTH ÀJEN THA BOSA NÍGONGA THÉRVMBE IS HJU [5] MITH ALLE RJUCHT GOD.IS TÁLE HÉTEN. ÀND ALLE THA JENA HWAM HJA AN ÉRE HALDA HÀVATH THÉR GÔME FON.
Because our language thus leads to luck and happiness, and helps beware of evil inclinations, its name ‘God’s language’ is fully justified, and all those who hold it in honor, benefit from it.

[159/15] IN HJARA TSJOD.IS.HÉD SEND HJA TO GVNGEN ÀND HÀVON ÔTHERA TÁLA FORSVNNEN TILTHJU HJA HÉMLIK MACHTE SPRÉKA IN [20] ÀJENWARTHA FON ALREK ÔTHERUM. VR ALLE BOSA THINGA ÀND VR ALLE VNWÉRTHLIKA THINGA
In their wickedness, they have invented different languages, so as to be able to speak secretly in the presence of others about all evil things and about all unworthy things,
SVNDER THÀT STEMLÉTH HJAM VRRÉDA MOCHT NACH SKÁMRÁD HJARA GELÁT VRDERVA.
without a stammer betraying them, or a blush tainting their faces.

[160/01] THA LODDERIGA MAN’GÉRTNE AND THA VNMÀNLIKA KNÁPA THÉR MITHA WLA PRESTERUM ÀND FORSTUM HORADON VNTLVKADON THA NYA TÁLA AN HJARA [5] BOLA.
[160] The dissolute girls and unmanly boys, who prostituted themselves to the vile priests and princes, elicited the new languages from their bed partners.

[160/05] THERWISA SEND HJA FORTH KVMEN ÉMONG THA FOLKRUM TILTHJU HJA GOD.IS TÁLE GLÁD VRJETTEN HÀVE.
That is how they spread among the peoples, until they altogether forgot God’s language.

[160/20] HÉDE HJA NV MÁR ÉNE TÁLE FORSVNNEN. MÜGLIK WAS.T THÀN JET EN LITH GOD GVNGEN. MEN HJA HÀVON ALSA [25] FÉLO TÁLA UTFONDEN AS THÉR STÁTA SEND. THÉRTHRVCH MÉI THAT ÉNE FOLK THÀT ÔRE FOLK ÉVIN MIN FORSTÁN AS THJU KV THENE HVND ÀND THI WOLF THÀT SKÉP.
If they had only invented one language, things might possibly have still gone on well, but they contrived as many languages as there are states, so that one folk can understand another folk just as little as the cow the dog, or the wolf the sheep.

[161/05] BIST THV ALSA GÍRICH THAT THV JRTHA ALLÉNA ERVA WILSTE ALSA ACHST THV NIMMER MÁRE NÉN ÔRE TÁLE OVIR THINA [10] WÉRA NI KVMA TO LÉTANE AS GOD.IS TÁLE. ÀND THÀN ACHST THV TO NJODANE TILTHJU THIN ÀJN TÁLE FRÍ FON UTHÉMEDA KLINNA BILÍWETH.
If it is your desire to be the only heir of Earth, you ought to never again let any other language pass your lips but God’s language, and you ought to make sure that your own language remains free from foreign sounds.

[161/15] THJU TÁLE THÉRA ÁST.SKÉN.LANDAR IS THRVCH THA WLA MAGJARA VRBRÛD. THJU TÁLE THÉRA KÀLTANA.FOLGAR IS THRVCH THA SMÛGRIGE GOLA VRDERVEN.
The language of the East-Skeanlanders was debased by the vile Magyars, and the language of the Kelta followers was debased by the creeping Gools.2
NV SEND [20] WI ALSA MILD WÉST VMBE THA WITHER KVMANDE HEL.LÉNA FOLGAR WITHER IN VS MIDDEN TO NÉMANDE. MEN IK SKROM ÀND BEN SÉRELIK ANGE THÀT HJA VS MILD.SA VRJELDA SKILUN MITH VRBRÛDING VSRA [25] RÉNE TÁLE.
We have indeed been so generous as to take the returning Hellenia followers back in our midst, but I hesitate and am very afraid that they will reward our generosity by debasing our pure language.
FÜL HÀVON WI WITHERFÁREN. MEN FON ALLE BURGUM THÉR THRVCH ÀRGE TÍD VRHOMLATH SEND ÀND VRDILIGAD HETH JRTHA FRYA.S.BURCH VNFORLETH BIHALDEN. ÁK MÉI IK THÉR [30] BI MELDA THAT FRYA.S JEFTHA GOD.IS TÁLE HIR ÉVIN VNFORLETH BIHALDEN IS.
We have endured much, but among all burgs that were damaged and destroyed in the bad time, Earth has preserved Fryasburg intact, and I can add that Frya’s or God’s language was preserved as intact here.

[162/05] WILLATH THA ÔRA FOLKAR ÍSRE WÉRON FON THI SELLA ÀND THÉR VR MITH THI SPRÉKA ÀND THINGA SÁ MOTON HJA TO GOD. IS TÁLE WITHER KÉRA.
If the other nations want to buy your iron goods, and speak about it with you, and bargain, they must return to God’s language.
LÉRATH HJA GOD.IS TÁLE SÁ [10] SKILUN THA WORDA FRÍ.SA ÀND RJUCHT.HÁ TO HJARA INKVMA.
If they learn God’s language, the words ‘being free’ and ‘having justice’ will start to make sense to them.

[165/01] KVMTH MÔN EFTER ÉL WESTLIK ÒLSÁ KVMTH MÔN BY THA GEDROSTNE. FON THA GEDROSTNE. THISA SIND MITH ÔRA FOLKRUM BASTERED ÀND [10] SPRÉKATH ÔLLE AFSVNDERLIKA TÁLA.
Whomsoever travels very far to the west, however, arrives at the Gedrosians. Regarding the Gedrosians: those are bastardized with other peoples and speak many different languages.

[168/15] HÍRMITHA WIL IK ENDA MÁR AFTER MIN SKRÍWE SKIL.ET THI LICHT NOG FALLA. VMB THA LÉJEN.AFTIGA TELTJAS TO MÜGE SKIFTANE FON THA WARA TELLINGA.
With this I will end, confident that my writing will make it easy for you to separate lying tales from the true accounts.

To be expected

Now that the full size edition is being printed and bound (expected shipping to start in week 30: July 25-31), these are the projects that already have been initiated and that are intended to be realized next:

• fully revised version of the English translation (2022), by a professional editor
• this revised edition will be published in a free eBook/ PDF (without transliteration) which will be made available on oeralinda.nl (as well as in future printed editions)
• website/ -shop will be redesigned and improved
• VRTALA: a wiki-based site was initiated which will have all OL texts and their various translations with notes, meant as a tool for translators who make new versions, as well as all who study the original language or specific fragments
• Dutch, German and Spanish translations of Codex Oera Linda
  

Wodin ≠ Odin

'acorn dream' by Alex Grey 2021

Many assume that Wodin and Odin are simply different spellings of the same.

Recently (in the last few hundred years) that may indeed have become the dominant misunderstanding.

I do not think it is right though, and will explain with the help of Oera Linda.

OD, WOD and IN are all Fryas words, so the names may be split as WOD.IN and OD.IN.

'Od' is used only once in the texts,* as being 'of Wralda'. It was the element that made the three daughters of Earth (Lyda, Finda and Frya) become pregnant of their children.  

*German spelling would be 'Ott'; Dutch: 'oed'.

fragment [006/28-32] in the manuscript, showing that the Ottema/Sandbach transliteration and translation (connecting WR ALDA.S to DRÁMA in stead of to OD) were wrong; see blog post "Two worst mistakes in first OLB publication"

fragment [006/28-32] from Codex Oera Linda 2022

Likewise, we may assume that the same life-force had earlier impregnated Earth, so that she would bring forth all living creatures.

same [103/11-17]

Wralda in Oera Linda is GOD (good, whole, perfect), the beginning and the end, the all-feeder (or -'father'), etc. Besides Wralda's od (OD), there is mention of Wralda's spirit or ghost (GÁST). While the first is used in the context of fertility (creation of new life), the latter refers to (infinite) consciousness.

The relevant fragment (ch. 8b) about the army leader named Wodin who was deified by the Magyar people is copied below.

'Wod' can have several meanings in the texts: wood, forest and rage/fury. Below is an updated version of a 2011 blog post fragment.

Ambiguous WOD: wood/timber, wood/forest and rage/fury

In fragments 1 and 4, WOD refers to wood/forest (Dutch: woud, German: Wald).
In fragments 6, 9, 10, 11 and 12, it means wood/timber (Dutch: hout, German: Holtz).
In fragments 2, 3, 5, 7 and 8, (derivatives of) the word WODIN or WODAN (that are most probably derived from WOD) refers to anger, rage or fury (Dutch: woede, German: Wut)

1. [049/09]
THÉR TO BOPPA HÉDON WI THA NÔMA. LÁND.SÁTON MÁR. SÁTA ÀND HOLT JEFTA WOD.SÁTA.
Moreover, we had the names 'Land', 'Lake' and 'Holt' or 'Wood-dwellers'.

2. [074/06]
BIFARA SÉKROPS WODIN WRDE ÀND OVER BIGVNDE.
before Seakrops became furious and started all over.

3. [085/03]
ÉL WEL SÉIDE THENE MÁGÍ MITH VRBORGNE WODIN.
''Very well,' said the magus, hiding his (lit. 'with hidden') rage,

4. [096/29]
THÉR HIPTH HJU NÉI.T KRÍL.WOD.
She hurried to the thicket,*
*or Creil Woods. Compare [087/06] and [206/10].

5. [104/26]
STORNEWIND KÉM TOBEK JETA WODANDER AS TO FORA
The windstorm returned, raging even more (lit. 'yet more raging') than before

6. [107/20]
KRÁN.BOGA. TODEKTH MITH WOD ÀND LÉTHER.
crossbows, covered by wood and leather.

7. [120/24]
THÁ ALEXANDRE FORNOM THÀT IM SÁNE GRÁTE FLÁTE VNTFÁRA WAS. WÀRTH ER WODIN.LIK. TO SWÉRANDE HI SKOLDE ALLE THORPA AN LOGHA OFFERJA JEF WI NAVT TOBEK KVMA NILDE.
When Alexander learned that a great fleet had fled him, he became furious (or: 'rage-like'), swearing he would sacrifice all villages to the flames if we did not come back.

8. [122/19]
MEN ALEXANDER WÉRE WODIN.
But Alexander was furious

9. [124/01]
TWA.HONDRED ÉLEPHANTA. THVSEND KÉMLUN. TOLÉDEN MITH WODEN BALKUM. RÁPUM ÀND ALLERLÉJA ARK
two hundred elephants and a thousand camels, loaded with timber (lit. 'wood beams'), along with ropes and various tools

10. [148/14]
HWAND TO STÁVEREN ÀND ALLINGEN THÀT ALDER.GÁ THÉR WRDON THA BESTA WÉR.SKÉPA MAKED. FON HERDE ÉKEN WOD THÉR NIMMERTHE NÉN ROT AN NE KVM.
because at Staveren and along the Alderga the best warships are built of hard oak (wood) which never rots.

11. [150/02]
BURCH.WÉPNE. WOD. HIR.BAKEN STÉN. TIMBER.LJUD MIRTSELÉRA ÀND SMÉDA
burg weapons, wood, bricks that were baked here, carpenters, masons and smiths,

12. [198/30]
HJARA WÉPNE SEND WODEN BOGA
Their weapons are wooden bows

= = = = = =

From Codex Oera Linda (2022), translation only (MS pages/lines: [053/12 - 056/20]):

8b. Wodin and the Magus

From this expedition the history of Wodin was born, just as it was inscribed at the burgs and written here.

At the Aldergamouth, a former sea king rested. Sterik was his name and the fame of his deeds was great. This old sea dog had three young kinsmen: Wodin, the eldest, lived at Lumkamakia near the Eamouth in East Fleeland with his parents. He had once been army leader; Tunis and Inka were sea warriors and at the time they were staying in the home of their father’s brother at the Aldergamouth.

When the young warriors had assembled, they chose Wodin as their army leader or king. The sea warriors chose Tunis as their sea king and Inka as their deputy-by-night. The navy then sailed to the Denmarks, where they took on board Wodin and his brave army. The wind was fair [054] and so they shortly arrived in Skeanland. When the brothers of the north had joined him, Wodin divided his powerful army into three. ‘Frya!’ was their war cry, and he thus drove back the Finns and Magyars as if they were children.

When the magus heard how his men were all being slain, he sent messengers with scepter and crown. They said to Wodin: ‘O you, greatest of all kings! We are guilty, but all that we have done was done from necessity. You think that we took on your brothers willingly, but we were whipped forth by our enemies, who are still at our heels. We often asked your burg maiden for help, but she ignored us. The magus says that if we kill half our numbers in fighting with each other, the wild herdsmen will come and kill us off completely. The magus possesses great riches, but he has seen that Frya is more powerful than all our spirits combined. He will lay down his head in her lap. You are the most heroic king on earth, your folk are of iron. Become our king, and we shall willingly be your slaves. What honor it would be for you if you could drive back the savages! Our trumpets would resound with it and our praises would precede you everywhere.’ Wodin was strong, fierce and heroic, but he was not [055] clear-sighted. Therefore, he was caught in their trap and crowned by the magus.

Quite a lot of steersmen and land warriors who disapproved of this turn left quietly, taking Kate with them. But Kate, who did not wish to appear before either the mother or the general assembly, jumped overboard. Then a storm arose and lashed the ships down upon the banks of the Denmarks, not sparing a single man. Later, this strait was named Kate’s Gate.

After Wodin was crowned, he attacked the savages. They were all horsemen and charged down on Wodin’s troops like a hailstorm, but like a whirlwind they turned back and did not dare to appear again. When Wodin returned, the magus gave him his daughter as a wife. He then was incensed with herbs. But among them were magic herbs, and gradually Wodin became so audacious, that he dared to disavow and ridicule Frya and Wralda’s spirit, while he bent his free neck before images of false gods. His reign lasted seven years, and then he disappeared. The magus said that he had been accepted among their gods, and that he ruled them from there, but our folk laughed at his words.

When Wodin had been gone for some time, disputes arose. We wished to choose another king, but the magus would not allow it. [056] He claimed that it was his right, given him by his gods. Besides this dispute, there was yet another one among his own people, the Magyars and Finns, who would honor neither Frya nor Wodin. But the magus did as it pleased him, because his daughter had born a son by Wodin, and the magus now declared this son to be of high descent. While all were nagging and quarreling, he crowned the boy as king, and installed himself as his guardian, representative and counselor. Those who valued feasting above justice let him win them over, but the good men took their departure. Many Magyars fled back with their troops and the steersmen took ship, accompanied by an army of daring Finns as rowers.