STÉN ~ stone, brick, rock, gem

fired bricks ('baked' stones) at the Callantsoog beach, southwest of Texel and Den Helder

stan - oldenglish
stains - gothic
steen - dutch, afrikaans
stein - german, swedish, norse, danish
steinn - icelandic, oldnorse
sten - oldfrisian, oldsaxon, swedish, norse, danish
stien - frisian
stone - english

In the OLB, the word is used in the context of 'costly' (gem-) stones and amber ('burnstone'), of memorial ('grave'-) stones, of building stones/tiles/bricks, stone weapons, writing in stone and stone/rock in general (specification of fragments below).

1 [009/02]
VNDER KESTLIKE STÉNA LÉIDON HJA HJRA LIK DÀL
onder kostbare stenen legden zij haar lijk neer
under costly stones (marble?) they laid down her corpse

2 [028/29]
VMBE HIRA FRYA.DULF EN STÉN TO TO WJANDE
om aan haar verloofde een steen te wijden
to dedicate a (memorial) stone to her fiance

3 [048/24]
BARN.STÉN JUTA
barnsteen jutten (aan het strand zoeken)
to 'jut' (beachcomb) 'burnstone' (amber)

BÀRNSTÉN: burnstone, amber

4 [052/08]
HJA HÀVATH STÉNE WÉPNE
zij hebben stenen wapens
they have stone weapons

5 [057/07]
VMBE THÀT HJARA HAVE THRVCH ÉNE STÉNENE KÁDIK FORMATH WAS
omdat haar haven door een stenen kadijk gevormd was
because her haven (harbor) was formed through a stone quay-dike

6 [059/13]
ÁK WÉRON HJA SÉR NY. NÉI VSA BÀRNSTÉNUM
ÀND THÀT FRÉJA THÉR NÉI NAM NÉN ENDE.
MEN TÜNIS THÉR FÀRSJANDE WÉRE
BÁRDE THAT ER NÉN ÍSERE WÉPNE NER BÀRN.STÉNE MÁR HÉDE.
Ook waren zij zeer 'nieuw' (nijdig, benieuwd?) naar onze barnstenen,
en het vragen daarnaar nam geen einde.
Maar Tünis, die ver-(:vooruit-)ziend was,
beweerde dat hij geen ijzeren wapens noch barnstenen meer had.
They were also very needy/curious? of our amber
and the asking for it did not end.
But Tünis, who was foreseeing,
pretended that he had no more iron weapons nor amber.

7 [065/23]
100 ÀND 27 SKÉPUM. TOHRÉTH FÁR EN GRÁTE BUTA RÉIS.
RIK TO LÉDEN MITH BÀRNSTÉN. TIN. KÁPER. ÍSER. LÉKEN.
LINNENT. FILT. FÁMNA.FILT FON OTTER. BÉVER ÀND KANINA.HÉR.
100 en 27 schepen, toebereid voor een grote buitenreis,
rijk beladen met barnsteen, tin, koper, ijzer, laken,
linnen, vilt, vrouwenvilt van otter-, bever- en konijnenhaar
100 and 27 ships equipped for a great seavoyage,
richly laden with amber, tin, copper, iron, cloth,
linen, felt, womens-felt of otter-, beaver- and rabbit-hair

8 [071/12]
VSA BURCH (...) THÉR WI NV FON STÉN MÁKJA
onze burcht (...) die wij nu van steen maken
our burgh (...) that we now make of stone

9 [073/03]
WI HÉDON VSA STÉNE BURCH.WAL
MITH TWAM HORNUM OMTÉJEN ALTO THA SÉ
wij hadden onze stenen burgwal
met twee hoornen (hoeken) omtogen tot in zee
we had extended our stone burgh-wall
with two horns into the sea

10 [078/16]
BEFTHA HÁGA WALLUM FON LÁF THA FON STÉN
achter hoge wallen van loof of van steen
behind high walls of leafage or of stone

lapis lazuli inlays in Statue of Ebih-Il (25th-C. BCE)

11 [095/32]
HWÉRMÉI SKOLDE HJA HJRA SKÉNHÉD HÁGA. (...)
NAVT MITH STÉNA. WEL SEND HJRA ÁGON SAFT AS LÀMKES ÁGON
THACH TOLIK SA GLANDER THÀT MÀN THÉR SKRÔMLIK IN SJA NE MÉI.
Waarmee zou zij haar schoonheid verhogen? (...)
niet met (edel-)stenen, al zijn haar ogen zacht als die van lammetjes,
doch tegelijk zo vurig, dat men er (slechts) schromelijk in kan zien.
How could she improve her beauty? (...)
Not with (gem-)stones: for her eyes, though soft as of lambs,
are yet so glowing that one hardly dares see in them.

12 [096/26] (ode to Adela)
THRJU BERN WÉRON VP JENSKE GRÀF.STÉN SPRONGEN
drie kinderen waren op gindse (die ... daar) grafsteen gesprongen
three kids had jumped on that gravestone overthere

13 [097/23] (ode to Adela)
BY THA GRÀFSTÉN (...) IS MÀM HIRA LIK BIGRÀVEN.
VPPJRA GRÀF.STÉN HETH MÀN THISSA WORDA HWRYTEN
Bij de grafsteen (...) is Mam haar lijk begraven.
Op haar grafsteen heeft men deze woorden gegrift.
At that gravestone (...) Mom her body was burried.
On her gravestone these words were written.

14 [104/30]
HJA MAKADE EN RÉITNE HROF ÀND LÉIDE STÉNA THÉR VPPA
ze maakte een rieten dak en legde stenen daarop
she made a thatched roof and put stones (tiles) upon it

15 [105/31]
BOPPA THA DURA FON ALLE BURGUM IS.T IN STÉN UTWRYTEN
boven de deuren van alle burchten is het in steen gegrift
over the doors of all burghs it is written in stone

16 [106/18]
AN AIDER SID THÉRE TORE STÀT EN HUS.
LÔNG THRIJA HONDRED BRÉD THRIJA SJVGUN FÉT.
É.LIKA HÁCH BIHALVA THJU HROF THÉR ROND.LIK IS.
ALTHAM FON HÍR.BAKKEN STÉN
Aan iedere zijde van de toren staat een huis,
lang driemaal honderd-, breed driemaal zeven voet,
gelijk hoog, behalve het dak, dat rondlijk is.
Al dat van hiergebakken steen 
On all sides of the tower is a building ('stands a house'),
long three x hundred, broad three x seven feet,
equally high except the roof which is roundlike.
All that of here-baked stone (locally fired bricks)

17 [107/05]
THA WAGAR THÉRE TORE SEND MITH KESTLIKA STÉNA SMUKAD
De wanden van de toren zijn met kostbare stenen gesmukt.
The walls of the tower are decorated with costly stones.

18 [110/18]
BI.T.SUDER HÁVA.HÁVED STÉT THJU WÁRA.BURCH. EN STÉN.HUS
Bij het zuiderhavenhoofd staat de Wáraburch, een steenhuis
At the head of the south-haven, the Wáraburgh stands; a stone house (building)

19 [115/32]
IN SELLA MÔNATH KÉM STORNE.WIND UT.ET NORTHA WÉI.
MITH FORANDE BERGA FON ISE ÀND STÉNUM
In Sellamaand (febr.) kwam stormwind uit het noorden,
meevoerende bergen van ijs en stenen
In Sellamonth (Febr.) stormwind came from the north,
driving forth mountains of ice and stones

 
20 [116/14]
ANNA HELDE FONNA DIK FAND IK EN STÉN.
VSA SKRIVER HÉD.ER SIN NÔM IN.WRYTEN.
Aan de helling van de dijk vond ik een steen.
Onze schrijver had er zijn naam ingegrift
On the slope of the dike I found a stone.
Our scribe had written his name in it.

21 [136/29]
VMBIM KWIT TO WERTHANE JÁVON HJA HIM VRFLOD FON KESTLIKA STÉNUM
om hem kwijt te worden gaven ze hem overvloed van kostbare stenen
to get rid of him they gave him an overflow of costly stones

22 [137/21]
HI LÉRDE THÀT NIMMAN IN HJARA WAND MACHTE FROTA
VMBE GOLD HER SILVER NER KESTLIKA STÉNA
HWÉR NID AN KLÍWATH ÀND LJAVDE FON FLJUTH.
Hij leerde dat niemand in haar (Aarde's) wand mag wroeten
om goud, zilver noch kostbare stenen,
waar nijd aan kleeft en liefde van vlucht.
He taught that no-one should dig in her (Earth's) wall
for gold, silver nor costly stones
on which need (envy) clings and from which love flees.

23 [139/27]
THÀT THA FVLKVMINHÉD THÉRA MÀNNISKA THÉRIN BISTANDE
THAT.ER ÉVIN VNFORSTOREN WRDE SÁ THÀT KALDE STÉN.
dat de volkomenheid der mensen daarin bestaat,
dat hij even onverstoord worde als het koude gesteente
that the perfection of man consists
in becoming as impassive as cold stone

24 [150/01]
THÁ LÉT ER FJUWERTICH ALDA SKÉPA TOLAJA
MITH BURCH.WÉPNE. WOD. HIR.BAKEN STÉN. TIMBER.LJUD
MIRTSELÉRA ÀND SMÉDA VMBE THÉRMITH BURGA TO BVWANDE
toen liet hij veertig oude schepen toeladen
met burgwapens, hout, hiergebakken steen, timmerlui,
metselaren en smeden om daarmee burgen te bouwen
then he had fourty old ships be loaded
with burghweapons, wood, here-baked stone, timbermen (carpenters),
masons and smiths to build burghs therewith

25 [200/26]
KÉREN.HERNE JEFTHA KÉREN.ÀK IS ÉNE STÉNE BURCH
THÉR ÉR AN KÀLTA HÉRDE
Kérenherne (gekozen hoorn/hoek) of Kérenàk is een stenen burg,
die eer (vroeger) aan Kèlta behoorde
Kérenherne (chosen horn/corner) or Kérenàk is a stone burgh
that earlier belonged to Kàlta

~ ~ ~ ~ ~ ~

manufacturing of stones for the Tower of Babel, Caspar Luyken (1712)

precious stones, gems
STÉNA - 11
KESTLIKE STÉNA ('costly' stones) - 1,17
KESTLIKA STÉNA - 22
KESTLIKA STÉNUM - 21

memorial/ grave stones
STÉN (memorial stone) - 2
GRÀF.STÉN (gravestone) - 12,13ab

'burnstone', amber
BARN.STÉN - 3
BÀRNSTÉN - 7
BÀRN.STÉNE - 6b
BÀRNSTÉNUM - 6a

weapons of stone
STÉNE WÉPNE - 4

building with stone
FON STÉN MÁKJA (to make/build of stone) - 8
WALLUM FON STÉN (walls of stone) - 10
HIR.BAKEN STÉN (here-baked/fired stone; locally produced) - 24
FON HÍR.BAKKEN STÉN - 16
STÉN.HUS (stone house/building) - 18
STÉNA (roof-stones/tiles) - 14
STÉNE BURCH (stone citadel/ city) - 25
STÉNE BURCH.WAL (stone city-wall/-rampart) - 9
STÉNENE KÁDIK (stone quay-dike) - 5

to write in stone
IN STÉN UTWRYTEN (written in stone) - 15
SIN NÔM WRYTEN IN EN STÉN (written his name in a stone) - 20

other/ in general
THÀT KALDE STÉN (cold stone, rock) - 23
STÉNUM (stones, rocks) - 19

SWART, BRUN ~ black, swarthy, sordid, brown

William Blake, "Europe Supported By Africa and America", 1796 (cut)

varieties in alphabetical order:

schwarz - german
sordes (dirt) - latin
sordidus (filthy) - latin
sort - danish
sorta (black paint) - oldnorse
sorti (dark cloud) - oldnorse
suarz - olddutch
svart - swedish, norse
svartr - oldnorse
svartur - icelandic
swart - frisian, afrikaans, olddutch, oldsaxon
swarthy (dark, brown) - welsh, english
swartizl (ink) - gothic
swarz - oldgerman
sweart - oldenglish
zwart - dutch

braon - bosnian, croatian, serbian
braun - german
broun - scottisch
brown - english
bruin - dutch
brun - danish, swedish, norse, french
brún - frisian
brúnn - icelandic
brunneis - latin
brūns - latvian
pruun - estonian

Words and expressions in OLB (numbers refer to fragments below):

SWART (black) - 1,2,6
THA SWARTA (the blacks) - 11b
SWARTE A.DEL (black (haired) Adel) - 18
SWARTE HÉRA (black hair) - 22
SWARTE KATTA (black cats) - 17
SWARTER (blacker) - 19
SWARTSTE (blackest) - 21

SWARTA.MÀNNISKA (black people) - 5,12
SWARTA MINNISKA ( ,, ) - 4
SWARTE MÀNNISKA ( ,, ) - 20c
SWARTE ÀND BRUNA MÀNNISKA (black and brown people) - 8,9

THÀT SWARTE FOLK (the black people) - 11a
LYDA.S FOLK ( ,, ) - 3,10,14
THÀT FOLK FON LYDA ( ,, ) - 20b

LYDA HIS BLOD (negroid blood) - 20a

BRUN (brown; adj.) - 16cd
BRUN VRFÀRVET (painted brown) - 20d
EN BRUN FINDAS FOLK (a brown Finda's-people) - 16a
BRUNA (browns; noun plur.) - 16b
BRUNA ÁGON ÀND HÉR (brown eyes and hair) - 13
BRUNE (brown-one) - 15b
BRUNE SKILD (brown shield) - 7
BRUNO (name) - 15a

Akka (Wotschúa) negress by Fr. Rheinfelder (1891)

Fragments [page/line] and translations:

1 [007/01]
LYDA WAS SWART. KROL.HÉRED ALSA THA LÔMERA
Lyda was zwart, met krullend haar zoals de lammeren
Lyda was black, with hair curled like that of lambs

2 [010/25]
THJU LÒFT WÀRT SWART
de lucht werd zwart
the sky turned black

3 [031/13] Minno
LYDA.S FOLK NE MÉI NÉN ÉWA TO MÁKJANDE NI TO HALDANDE.
HJA SIND TO DVM ÀND WILD THÉR TO.
Lyda's volk kan geen wetten maken noch handhaven,
ze zijn daar te dom en wild voor.
Lyda's folk is not able to make or maintain laws.
They are too dumb and wild for that.

Mombasa natives with disks in their lips (1925)

4 [048/18]
INVR LYDJA THÉR SEND THA SWARTA MINNISKA
in Lydja daar zijn de zwarte mensen
in Lydja (there) are the black people

5 [068/26]
HI STEK THUS MITH SINUM FLÁTE NÉI LYDJA. THAT IS. LYDA HIS.LAND.
THÉR WILDON THA SWARTA.MÀNNISKA FÁTA HJAM ÀND ÉTA.
Hij stak dus met zijn vloot (over) naar Lydja, dat is Lyda's land.
Daar wilden de zwarte mensen hen vatten en eten.
He thus crossed with his fleet to Lydja, that is Lyda's land.
There the black people wanted to catch and eat them.

6 [082/30]
THÉRUT FLÁT SWART BLOD
daaruit vloeide zwart bloed
from it black blood flowed

7 [086/21]
FORTH HÉSER SIN BRUNE SKILD AN TOP
ÀND FOR RJUCH TO RJUCHT AN NÉI VSE FLÁTE.
Voorts hees hij zijn bruine schild in top
en voer recht toe recht aan naar onze vloot.
Then he hoisted up his brown shield,
and sailed straightforward to our fleet.

8 [110/08]
TIL LYDA.S.BURCH. THÉR WAS EN GRATE FLÍT.
INVPPA THISRA FLÍT WÉRON AK MÀNNISKA THÉR HUSA VP PÀLA HÉDE.
MEN THÀT NÉR NÉN FRYA.S.FOLK. MEN THÀT WÉRON SWARTE ÀND BRUNA MÀNNISKA
THÉR THJANATH HÉDE TO ROJAR VMBE THA BUTA.FÁRAR TO HONK TO HELPANE.
HJA MOSTON THÉR BILÍWA TILTHJU THJU FLÁTE WITHER WÉI BRÛDA.
Te Lyda's-Burch, daar was een grote vliet (waterloop).
In-op deze vliet waren ook mensen die huizen op palen hadden.
Dat was echter geen Frya's Volk, maar dat waren zwarte en bruine mensen
die gediend hadden als roeier, om de buitenvaarders naar huis te helpen.
Zij moesten daar blijven totdat de vloot weer vertrok.
At Lyda's-Burch (there) was a great fleet (waterway).
Upon this fleet there were also people that had houses on piles.
But that was no Frya's folk; they were black and brown men
who had served as rowers to help the naval crew come home.
They had to stay there till the fleet would leave again.

'zwarte Pieten' from Dutch 'Sinterklaas' folklore (mid Nov. till 5 Dec.)

9 [111/15]
ÀLKMÁRUM IS EN MÁRE JEFTHA FLÍT THÉR IN LÉID EN ÉLAND
VPPA THÀT ÉLÁND MOTON THA SWARTA ÀND BRUNA MÀNNISKA HWILA
ÉVIN AS TO LYDA.HIS.BURCH.
Àlkmárum is een meer of vliet, daarin ligt een eiland.
Op dat eiland moeten de zwarte en bruine mensen verwijlen,
evenals te Lyda's-Burch.
Àlkmárum is a fleet (waterway) in which there is an island.
On that island the black and brown people must remain,
the same as at Lyda's-Burch.

10 [112/29] Apollánja
THÀT LYDA.S FOLK ÀND THÀT FINDA.S.FOLK SKIL EKKORUM VRDELGJA
ÀND WY MOTON THA LÉTOGA LANDA BIFOLKA.
Het Lyda's-volk en het Finda's-volk zullen elkaar verdelgen,
en wij moeten de lege landen bevolken.
The Lyda's-folk and the Finda's-folk will destroy eachother
and we'll have to populate the empty lands.

11 [117/01] Fréthorik
THA STJURAR ÀND ÔR FÁRANDE FOLK. THÉR TO HONK WÉRON.
HÉDE HJARA SELVA MITH MÀGA AND SIBBA VPPIRA SKEPUM HRET.
MEN THÀT SWARTE FOLK FON LYDA.BURCH ÀND ALIKMARUM HÉDE ALÉN DÉN.
THA HWIL THA SWARTA SÛDWARD DRYVON HÉDON HJA FÉLO MÀNGÉRTNE HRET
ÀND NÉIDAM NIMMAN NE KÉM TO ÁSKA THAM HILDON HJA THAM TO HJARA WIVA.
De sturen en ander varend volk die thuis waren,
hadden zichzelf met magen* en sibben* op hun schepen gered.
Maar het zwarte volk van Lyda-Burch en Alikmarum had evenzo gedaan:
Terwijl de zwarten zuidwaarts dreven hadden ze vele meisjes gered,
en aangezien niemand die kwam vragen, hielden ze die als hun wijven (echtgenotes).
[* vermoedelijk wordt hier met 'sibben' bloedverwanten bedoeld, terwijl 'magen' andere verwanten (aangetrouwden e.d.) kunnen zijn]
The skippers and other seafaring folk who were at home,
had saved themselves with relatives and friends upon their ships.
But the black folk from Lyda-burch and Alikmarum had done the same;
while the blacks floated southward they had saved many girls,
and as no one came to ask them (back), they kept them as their wives.

12 [117/29] Fréthorik
TJAN JÉR LÉTTERE KÉMON THA STJURA FON FOR.ANA ÀND FON LYDABURCH.
HJA WILDON THA SWARTA MÀNNISKA MITH WIV ÀND BERN TO THET LAND UTDRÍVA.
THÉRWR WILDON HJA THÉRE MODER.IS RÉD BIWINNA. MEN GOSA FRÉJE.
KÀNST ÉN ÀND ÔR TOBEK FORA NÉI HJRA LÁNDUM THÀN ÁCHSTE SPOD TO MÁKJANDE.
OWERS NE SKILUN HJA HJARA MÁGA NAVT WITHER NE FINDA. NÉ SÉIDE HJA.
THÁ SÉIDE GOSA. HJA HÀVON THIN SALT PROVAD ÀND THIN BRÀD ÉTEN.
HJARA LIF ÀND LÉVA HÀVON HJA VNDER JOW HOD STÀLAD.
I MOSTE JOW AJNE HIRTA BISÉKA. MEN IK WIL THI EN RÉD JEVA.
HALD HJAM ALOND JOW WÀLDICH BISTE VMRA WITHER HONK TO FORA.
MEN HALD HJAM BI JOW BURGUM THÉR BÛTA.
WÁK OVIR HJARA SÉD ÀND LÉR HIAM AS JEF HJA FRYAS.SVNA WÉRE. 
HJRA WIVA SEND HÍR THA STERIKSTA. AS RÉK SKIL HJARA BLOD VRFLJUCHTA.
TIL ER TO THA LESTA NAVT OWERS AS FRYA.S BLOD IN HJARA ÀFTERKVMANDE
SKIL BILÍWA. SÁ SEND HJA HÍR BILÉWEN.
Tien jaar later kwamen de sturen van Forana en van Lydaburch.
Zij wilden de zwarte mensen met vrouw en kinderen het land uitdrijven.
Daarover wilden ze de Moeder om raad vragen. Maar Gosa vroeg:
"Kunt u één en ander terugvoeren naar hun land, dan moet u spoed maken.
Anders kunnen ze hun magen* niet wedervinden." "Nee", zeiden zij.
Toen zei Gosa: "Ze hebben uw zout geproefd en uw brood gegeten.
Hun lijf en leven hebben ze onder uw hoede gesteld.
U moest uw eigen hart bezoeken, maar ik wil u een raad geven.
Houdt ze totdat u bij machte bent om ze weer naar huis te voeren,
maar houdt ze buiten uw burchten.
Waak over hun zeden en leer hen alsof ze Fryas-zonen waren.
Hun vrouwen zijn hier de sterksten. Als rook zal hun bloed vervluchten,
tot er tenslotte niet anders dan Fryas-bloed in hun nakomelingen
zal overblijven." Zo zijn zij hier gebleven.
[* magen; zie boven]
Ten years later the seafarers came from Forana and Lydaburch.
They wanted to drive the black men, with wives and children, out of the land.
They wanted to win the Mother's counsil about it. But Gosa asked:
If you can take one and other back to their land, then you ought to  hurry ('make speed'),
otherwise they will not find back their relatives. No, they said.
Then said Gosa: They have tasted your salt and eaten your bread.
Their body and life they have put under your protection ('hood').
You must consult your own heart. But I will give you one advice.
Keep them till you are able to send them back home,
but keep them out of your burghs.
Watch over their morals, and educate them as if they were Fryas-sons.
Their wives are the strongest here. Like smoke their blood will dissolve,
till at last nothing but Frya's blood will remain in their descendants. Thus they have stayed here.

Modesto Brocos, "Redenção de Cam" (cut), 1895:
a Brazilian family each generation becoming whiter

13 [132/06] Fréthorik
THÉR FONA KRÉKALÁNDA WÉI KVME SEND KWÁD THER TÁL
ÀND VPPIRA SÉD NE MÉI MÀN ÉL NAVT BOGA.
FÉLO HÀVATH BRUNA ÁGON ÀND HÉR.
HJA SEND NIDICH ÀND DRIST ÀND ANG THRVCH OVERBILÁWICHHÉD.
Die van de Krékalanden wegkomen, hun taal is kwalijk,
en hun zeden kan men allerminst prijzen.
Velen hebben bruine ogen en haar.
Zij zijn nijdig (jaloers), driest (ruw, brutaal) en angstig door overbijgelovigheid.
Those that came from the Krékalands, their language is sordid,
and they should be ashamed of their morals.
Many have brown eyes and hair.
They are jealous, crude and fearful from being overly superstitious.

14 [141/04] Delá/ Hellénja
FINDA.S FOLK SKIL SINA FINDINGRIKHÉD TO MÉMA NITHA WENDA.
THÀT LYDA.S FOLK SINA KRÀFTA ÀND WI VSA WISDOM.
Finda's volk zal zijn vindingrijkheid tot algemeen nut aanwenden,
het Lyda's-volk zijn krachten en wij onze wijsheid.
Finda's folk shall contribute their ingenuity to the common good,
Lyda's folk their strength, and we our wisdom.

15 [151/01]
BRUNO. THAT IS BRUNE. THENE ÔTHERA SVJARING
Bruno, dat is bruine, de andere zwager
Bruno, that is brown-one, the other brother-in-law

16 [157/04] about Adel
THA TWISK.LÁNDAR THAT SIND BANNANE ÀND WÉI BRITNE FRYA.S BERN.
MEN HJARA WIVA HÀVATH HJA FON THA TARTARUM. RÁWET.
THA TARTARA IS EN BRUN FINDAS FOLK ALTHUS HÉTEN
THRVCHDAM HJA ALLE FOLKA TO STRIDA UTTARTA.
HJA SIND AL HRUTAR ÀND RÁWAR.
THÉRFON SEND THA TWISK.LÁNDAR ALSA BLOD.THORSTICH WRDEN.
THA TWISKLANDAR THAM THJUS ÀRGNISE DÉN HÉDE.
HÉTON HJARA SELVA FRÍA JEFTHA FRANKA.
THÉR WÉRON SÉIDE MIN BROTHER. RÁDA. BRUNA. ÀND WITA MÔNG.
THÉRA THÉR RÁD JEFTHA BRUN WÉRON BITON HJARA HÉRE
MITH SJALK.WÉTER WIT. NÉI DAM HJARA ÔNTHLITA THÉR BRUN BI WÉR
ALSA WRDON HJA THESTO LÉDLIKER THÉR THRVCH.
De Twisklanders, dat zijn verbannen en ontvoerde Fryasbern,
maar hun vrouwen hebben ze van de Tartaren geroofd.
De Tartaren is een bruin Findasvolk, zo genoemd omdat ze
alle volken tot strijd tarten. Zij zijn allen ruiters en rovers.
Daardoor zijn de Twisklanders ook bloeddorstig geworden.
De Twisklanders, die deze misdaad begaan hadden,
noemden zichzelf Fría of Franka.
Er waren, zei mijn broeder, rode, bruine en witte onder.
Zij, die rood of bruin waren, beten hun haar
met kalkwater wit. Omdat hun gezichten daarbij bruin waren,
werden ze deste lelijker daardoor.
The Twisklanders are banished and kidnapped Frya's-born,
but their wives they have robbed from the Tartars.
The Tartars is a brown Finda's folk, thus named
because they provoke ('tarta') all peoples to battle.
They are all horsemen and robbers.
Hence the Twisklanders have also become bloodthirsty.
The Twisklanders who had committed the crime
called themselves Fría or Franka.
There were (among them) -my brother said- red, brown and white (men). 
Those that were red or brown bleached their hair
white with lime-water. But as their faces were brown with that,
they had become only the more ugly.

17 [166/15]
THÉR SIND BONTE ÀND SWARTE KATTA. TIGRUM HÉTEN
THÉR SÁ GRÁT ALS GRÁTE KALVAR SIND. THÉR MINSK ÀND DJAR VRSLYNNE.
Er zijn bonte en zwarte katten, tijgers geheten,
die zo groot als grote kalveren zijn, die mens en dier verslinden.
There are piebald and black cats, called tigers,
that are so big as big ('great') calves, that devour man and animal.

18 [195/01]
THÉRVMBE WIL IK THÀT FORMA VR SWARTE A.DEL SKRIVA.
SWARTE A.DEL WÉRE THENE FJURDE KENING AFTER FRÍSO.
Daarom wil ik ten eerste over Zwarte Adel schrijven.
Zwarte Adel was de vierde koning na Friso.
Therefore I will firstly write about Black Adel.
Black Adel were the fourth king after Friso.

19 [196/06]
MEN JETA SWARTER AS SIN HÉR IS SINE SÉLE FVNDEN
Maar nog zwarter als zijn haar is zijn ziel bevonden.
But yet blacker than his hair, his soul was found.

20 [199/30]
THA FHONÍSJAR SEND EN BASTRED FOLK. HJA SEND FON FRYA.S BLOD.
ÀND FON FINDA.S BLOD ÀND FON LYDA HIS BLOD.
THÀT FOLK FON LYDA SEND THÉR AS SLÁVONA.
MEN THRVCH THA VNTUCHT THÉR WÍVA HÀVON THISSA SWARTE MÀNNISKA
AL.ET ÔRA FOLK BASTRED ÀND BRUN VRFÀRVET.
De Fhonísjar zijn een bastaardvolk: Ze zijn van Frya's bloed,
en van Finda's bloed en van Lyda's bloed.
Het volk van Lyda zijn daar als slaven,
maar door de ontucht der wijven hebben deze zwarte mensen
al het andere volk verbasterd en bruin geverfd.
The Fhonísjar are a bastardised folk; they are of Frya's blood,
of Finda's blood and of Lyda's blood.
The folk of Lyda are there as slaves.
But through the lewdness of the wives, these black people have
bastardised all the other folks and painted them brown.

21 [207/22]
THA SKÉNNESTE WRDON HALDA VMBE VPPET LAND TO BILÍWANE
ÀND THA LÉDLIKSTA ÀND SWARTSTE WRDON AN BORD HALDEN
VMBE VPPA THA BENKA TO ROJANDE.
De schoonste werden gehouden om op het land te blijven
en de lelijkste en zwartste werden aan boord gehouden
om op de banken te roeien.
The most beautiful were held to stay on the land
and the ugliest and blackest werd held on board,
to row upon the benches.

22 [208/22]
HI NILDE NAVT NE DÁJA THA HJA SKOLDON HJARA SELVA FRIAS BERN HÉTA
LIK RÉINTJA BIBODEN HÉDE.
MEN HI VRJET THÉRBI THATI SELVA SWARTE HÉRA HÉDE.
Hij wilde niet gedogen dat ze zichzelf Friasbern zouden noemen,
zoals Réintja aangeboden had.
Maar hij vergat daarbij dat hij zelf zwarte haren had.
He did not want to allow that they would call themselves Frias-born,
like Réintja had proposed.
But he thereby forgot that he himself had black hair.

Ancient 'Racism' ~ video 4b (in 5 languages)

See updated version.

Main sources:
- letter C. over de Linden to J.G. Ottema, dated 16-11-1871
- "Het Oera Linda-boek: Fascimile-Transcriptie-Vertaling", Goffe Jensma (2006), p.59.
- VPRO radio: OVT, 12-12-2004, 2nd hour (9 min.) "François HaverSchmidt en het Oera Linda-boek". http://www.npogeschiedenis.nl/ovt/afleveringen/2004/Ovt-12-12-2004/Fran-ois-HaverSchmidt-en-het-Oera-Linda-boek.html

To be more precise:
images (all cuts from original):
0:00-0:14 videofragment by Sura de Heer
0:14-1:00 Schneewittchen by Alexander Zick (1845-1907)
1:00-1:36 "Goffe Jensma leans against the Old Frisian Dictionary" (Groningen, 2012) by Joris van Alphen
1:37-1:48 "The Rape of Europa" by Nicolaas Verkolje (c.1740)
1:49-2:01 "The Grand Duchess Elizabeth Feodorovna" by Friedrich August von Kaulbach (1850-1920)
2:02-2:12 "La Vertueuse Athénienne" by Joseph-Marie Vien (1762)
2:17-2:21 ? by Friedrich August von Kaulbach (1850-1920) + photo of Jensma
2:25-2:30 "Bathsheba at her Toilet" by Cornelis Cornelisz. van Haarlem (1594)
2:34-2:39 "Germania" by by Friedrich August von Kaulbach (1914)
2:41-2:49 pendant with Minerva by anonymous (c.1550/1600)
audio:
0:00-0:14 from soundtrack CD "Shine" (fragment)
0:14-1:00 "Storm over Zeki" by Quadro Nuevo (fragment)
1:00- 1:35 J.S. Bach, Canon a 4 vocis BWV 1077
1:36-2:12 VPRO radio: OVT, 12-12-2004, 2nd hour (9 min.) "François HaverSchmidt en het Oera Linda-boek". http://www.npogeschiedenis.nl/ovt/afleveringen/2004/Ovt-12-12-2004/Fran-ois-HaverSchmidt-en-het-Oera-Linda-boek.html
text:
0:14-1:00 letter C. Over de Linden to J.G. Ottema, dated 16-11-1871
1:00-1:26 referring to "Het Oera Linda-boek: Fascimile-Transcriptie-Vertaling", Goffe Jensma (2006), p.59
1:37-2:12 transcription/ translation of: see audio

SWIKA ~ to swing, sway, swift, wield, yield, collapse, succumb

SWIKA (1) - (be-)zwijken; to collapse, succumb, yield, go under - 1,2,7,9,10 (numbers refer to fragments below)
SWIK[A] (2) - zwikken, zwenken, wankelen; to swing, sway, stagger - 4
SWIK[A] (3) - zwaaien, zwenken, slingeren; to swing, sway, wield (something) - 5,6

BISWIKE, [-A] - as SWIKA (1) - 11
OFSWIK[A] - afzwikken, -zwenken; ('to sway off': ) to tumble off, fall - 8
LOVE TO SWIK[A] - lof toezwaaien; ('to sway love to someone': ) to laud - 3

HWIP ÀND SWIK SPÉLE - (my guess:) wippen en schommelen of draaien (in draaimolen?); to play on seesaw and swing or carousel - 12
(note: a dutch cardgame is called "zwikken", but so is a cake-hurling game)

1 [original manuscript page/line: 011/23]
THA MODELÁSA SKILUN ÀMMAR SWIKA VNDER.HJARA AJN LÉD
[Ottema & Sandbach translations: p.19]
De moedeloozen zullen immer bezwijken onder hun eigen leed
those who give way to discouragement sink under their burdens

2 [083/30]
THI ALLE SKILUM THRVCH MORT SWIKA
[O-S p.115]
Die allen zullen door moord bezwijken
They shall all fall by murder

3 [092/02]
THÀTSTER SOKKE HÁGE LOVE TO SWIKTH
[O-S p.127]
dat gij haar zulken hoogen lof toezwaait
that you respect [laud] her so highly

4 [095/03]
THIS SWIKT ÀND TRULDE VPPET GÀRS DEL
[O-S p.131]
deze wankelde en tuimelde op het gras neder
who staggered and fell on the grass

5 [095/11]
THRÍJA SWIKTE HJA THAM OR HJRA HOLE
[O-S p.133]
dit zwaaide zij driemaal over haar hoofd
She waved it three times over her head

6 [115/21]
SWIKTON THA WOLKA WITHER VP JRTHA
[O-S p.159]
slingerden de wolken weder op aarde
the clouds flung upon the earth

7 [124/11]
WI MOSTON WEL SWIKA
[O-S p.171]
Wij moesten wel zwichten
We were obliged to yield

8 [130/29]
BERGA THÉR THA KRUNNA OFSWIKTE
[O-S p.179]
bergen, wier kruinen aftuimelden
The tops of high mountains fell

9 [133/20]
ALLE ÔTHERA SEND VNDERA SLÉGA SWIKT
[O-S p.183]
alle anderen zijn onder de slagen bezweken
all the others died by violence

10 [142/19]
RJUCHT ÀND FRYHÉD SKILUN SWIKA
[O-S p.193]
Vrijheid en recht zullen bezwijken
Freedom and justice shall be overcome

11 [165/23]
THRVCH HONGER BISWIKE
[O-S p.223]
van honger bezwijken
dying [...] of hunger

12 [197/19]
HWIP ÀND SWIK SPÉLE
[O-S p.237]
wip en zwik spelen [wip en schommel of zweef?]
playing ['whip and swick'] games of swinging and wrestling [seesaw and swing?]

fragment of Course of Empire, pt.4: Destruction (1836) by Thomas Cole

some related words in various languages (list not complete):

dutch: (be-)zwijken, zwenken, zwengelen, zwikken, zwaaien, zweven, zwieren, zwiepen
frisian: swichte, swaeije, sweve, swiere, swifte, swikke, swinke, swypje
norse: svaie, sveive, svekke, svike, svinge, svinne
swedish: svaja, svinga, svänga, svika
german: schwingen, (ver-)schwinden
english: to sway, swing, swink
lithuanian: svaigti
russian: svigat

olddutch: swiken, suicken, swycken, swencken, swengen, swanken, swaeyen, sweben
oldgerman: swihhan, sweichen, swiften, swenken, swingan, swanken, sweben
oldsaxon: swikan, swingan
oldfrisian: swika, swenga, swanga, swenza, swiva
oldenglish: swican, swengan, swincan, swifan
oldnorse: svíkja, svikva, svykva, svifast, svigna, sveigja, swífa
gothic: sweiban, afswaggwjan
oldrussian: chvejati

in the Westfrisian dialect, "swikke" can also mean to french-kiss

SWÍGA - to keep silent, to not speak

[009/25]

THAN SWÉON (SWÉGON?) THA FÜGELON
dan zwegen de vogels
then the birds kept silent

[132/19]

THACH HJA SWÍGATH THI .H.
doch ze spreken de <h> niet uit
but they don't pronounce the <h>

The German, Dutch and Frisian languages still have this word for not speaking, for keeping silent:
schweigen - german
zwijgen - dutch (IJ is pronounced just like EI)
swije - frisian

Older versions:
swīgon - oldsaxon
swigia - oldfrisian
swīgian, swīgan - oldenglish
swîghen - olddutch
svīa - oldnorse (to stop)

In the Scandinavian languages the word is more similar to the Latin version:
tie - norse, danish
tiga - swedish
þegja, þagna, hljóðna - icelandic
tacere - latin, italian
tăcea - romanian
se taire - french

Also different:
calar-se - portugese
callar(-se) - spanish

In old-Greek, the verb was: σιγάω (sigaō)
Noun: σιγή (sigé) - silence, quiet

It would make sense to relate the Oldgreek word to the German-Dutch-Frisian word, as most Dutch etymologists did, until recently (source):

J. Vercoullie (1925):
"Indogermaans *su̯ei̯k- of *su̯ei̯gh- + Grieks sigé (dat is *su̯ei̯gā) = het stilzwijgen"
"Indogermanic *su̯ei̯k- or *su̯ei̯gh- + Greek sigé (that is *su̯ei̯gā) = the silence/ not-speaking/ secrecy"

N. van Wijk (1936):
"Van een indogermaanse basis [...] waarvan grieks sīgé <het zwijgen>, sīgáō <ik zwijg>"
"From an indogermanic root [...] of which is derived the greek sīgé <the silence/ not-speaking>, sīgáō <I keep silent/ don't speak>"

J. de Vries (1971):
"Van deze wortel zijn afgeleid [o.a.] grieks sigáo <zwijgen>"
"Of this root are derived [a.o.] greek sigáo <to keep silent/ not speak>"

Van Veen & van der Sijs (1997):
"op enige afstand verwant met grieks sigaō"
"somewhat related to Greek sigaō"

But one of the newest etymological dictionary - M. Philippa e.a. (2009) - excludes this possibility:
"Verwantschap met Grieks sĩga 'zwijgend' is onmogelijk."
"Relationship with Greek sĩga 'silent' is impossible."

Why would it suddenly be "impossible" that the Greek <σιγ-; sig-> is related to the Germanic <swig->?

My guess is, because it would suggest that the Greek word is a degeneration (thus newer version) of the Germanic word.

Just like in Newfrisian it has lost the <G>: swije, in Greek it has lost the <W>.

And that would be against the ruling paradigm, in which Greek is supposed to be the older, more pure language.

birds: FÜGELON, ROKA, HÔNA, ULA, MUSKA

vogel - german, dutch
fågel - swedish
fûgel - frisian
fugl - danish, norse, icelandic

singular
FÜGEL - 3 (bird)
(THES) GÍR.FÜGEL(S) - 1 (vulture, litt.: 'eager-bird'; dutch: gier, german: Geier)

plural
FÜGELON - 2,4 (birds)
FÜGLON - 5
WALD.FÜGLON - 7 (woodbirds)
NACHT.FÜGLUN - 6 (nightbirds)

(Note that 4 of the 7 FÜGEL-fragments are from the text about the three primal mothers, LYDA, FINDA, FRYA.)

rook (a type of crow) - english
roek - dutch
råge - danish
råka - swedish

ROKKA - 5 (plur.)
ROKA - 8

haan - dutch
Hahn - german
hane - danish, norse
hani - icelandic

HÔNE - 9,14,15 (rooster, cock)
HÔN - 12
HÔNA - 13

owl - english
uil - dutch
Eule - german
ugle - danish, norse
uggla - swedish
uglan - icelandic

NACHT.ULE - 10 (night-owl)
NACHT.UL - 13
NACHT.ULA - 16

mus - dutch
musca - olddutch
musge - middledutch
musche, muscha - oldgerman
moixó - catalan (also used for 'penis')
(mösk - nordfrisian: plover)
(musca - latin: flies)

MUSKA - 11 (sparrow, plur.)

Fragments [page/line]:

1 [007/03] LYDA
THES GÍRFÜGELS BLIKKAR
WÉRON VNMODICH BY HJRA.S
the vulture's glances
were humbled by hers
des giervogels blikken
werden onmoedig bij de hare

2 [007/27] LYDA
DAHWILE HJA THAT DÉDON
ÉTON THA FÜGELON THÀT LIK
while they did that
the birds ate the corpse
terwijl ze dat deden,
aten de vogelen het lijk

3 [008/03] FINDA
NANNEN FÜGEL KVN SJONGA LIK HJU
no bird could sing like her
geen vogel kon zingen zoals zij

4 [009/25] FRYA
VNTLVKTON HJRA WÉRA.
THAN SWÉON THA FÜGELON
ÀND NE RORDON THA BLÉDAR NAVT MAR
when her lips unlocked (opened),
then the birds kept silent
and the leaves no longer moved
ontluikten haar lippen,
dan zwegen de vogelen
en roerden zich de bladeren niet meer

5 [037/01] MINNO: MINERVA
THA ROKKA ÀND ÔRA FÜGLON
KVMATH ALLÉNA FALLA VP WL ÁS
the rooks and other birds
only come to feed on foul carrion
de roeken en andere vogelen
komen alleen af op bedorven aas

6 [084/32] FRÁNA
ÉR SJUGUN ETMELDE OM SEND. SKIL THIN SÉLE
MITHA NACHTFÜGLUN TO THA GRÁWA OMMEWÁRA
before seven days have passed your soul shall
haunt the graves with the night-birds
eer zeven etmalen om zijn, zal uw ziel
met de nachtvogels bij de graven rondwaren

7 [097/18] ADELA.S LOV
THA WALD FÜGLON FLJUCHTATH TO FÁRA THA FÉLO FORSYKAR
the wood-birds flee from the many visitors
de woudvogelen vluchten voor de vele bezoekers

~ ~ ~ (other) specific birds ~ ~ ~

8 [031/22] MINNO
THA ROKA HROPATH SPÁR. SPÁR. MEN HJA STÉLON
ÀND VRSLYNATH AL WAT VNDER HJARA SNAVELA KVMATH
the rooks cry "spare, spare", but they steal
and devour all that comes under their beak
de roeken roepen "spaar, spaar", maar zij stelen
en verslinden al wat onder hun snavel komt

9 [031/28] MINNO
THÉRA. HWAM.HIS GÁST
THÀT LESTIGOSTE SY. ÀND THÉRTRVCH STERIK.
THAM.HIS HÔNE KRÉIATH KÉNING.
the one who's spirit (ghost)
is most cunning and thus strong,
his 'rooster crows king' (he will rule over the others)
degene wiens geest
het listigste is, en daardoor sterk,
diens haan kraait koning

10 [034/32] MINNO - HELLÉNJA (MINERVA)
MEN SEG VS
HVAT IS THJU BITJVTENISE FON THI NACHT.ULE.
THÉR IMMER BOPPA THIN HOLE SIT.
IS THAT LJUCHT.SKVWANDE DJAR ALTOMET THET TÉKEN
THINRA KLÁR.SJANHÉD.
NÉAN ANDERE HEL.LÉNJA HI HELPTH MY HÜGJA
THAT.ER EN SLACH FON MÀNNISKA OVIR JRTHA OMME.DWÁLTH.
THÉR EVEN LIK HI IN KÀRKA ÀND HOLA HÉMA.
THÉR AN TJUSTER FROTA. THACH NAVT AS HI.
VMB.VS FON MÛSA ÀND ÔRA PLÀGA TO HELPANE.
MEN RENKA TO FORSINA.
THA ÔRA MÀNNISKA HJARA WITSKIP TO RÁWÁNE
TILTHJU HJA THAM TO BÉTRE MÜGE FÁTA
VMBER SLÁVONA FON TO MÁKJANDE
ÀND HJARA BLOD UT TO SÛGANE.
ÉVEN AS VAMPÍRA DVA.
but tell us
what is the meaning of the night-owl
that always sits upon your head;
Is that light-shunning animal the symbol
of your clear vision?
No, answered Hellénja; he helps me remember
that a kind of people roam about the earth
who, like him, live in churches and holes,
who grub in the twilight, though not as he,
to deliver us from mice and other plagues,
but to invent wrencs (tricks)
to rob the wits of other people,
in order to take advantage of them,
to make slaves of them,
and to suck their blood
like leeches (vampires, 'belly-worms') do.
maar zeg ons
wat is de betekenis van de nachtuil,
die immer boven op uw hoofd zit;
is dat lichtschuwende dier soms het teken
van uw helderziendheid?
Nee, antwoorde Hellénja, hij helpt mij heugen
dat er een slag van mensen over de aarde omdwaalt,
dat evenals hij in kerken en holen woont,
die in het duister wroeten, doch niet als hij,
om ons van muizen en andere plagen af te helpen,
maar om ranken (listen) te verzinnen,
andere mensen hun verstand (wetenschap) te roven,
zodat zij hen beter kunnen vatten (bedwingen)
om slaven van hen te maken,
en hun bloed uit te zuigen
evenals de vampieren ('buikwormen') doen.

11 [037/12] MINNO - MINERVA
THA MUSKA FOLGATH THENE SÉJAR.
THA FOLKA HJARA GODA FORSTA.
The sparrows follow the sower,
the peoples their good leaders (kings)
De mussen volgen den zaaier,
de volken hun goede vorsten (voorsten)

12 [043/03] HORNINGA
THENE RÁDA HÔN ANSTÉKTH
light 'the red rooster' (fire)
de rode haan aansteekt


13 [063/02] KÀLTA AND MINERVA
TILTHJU MÀN EN GRÁTE THÀNK OVIR HJRA WÁKENDÛM HÀVA SKOLDE.
MÍK HJU (KÀLTA) ENNEN HÔNA VPPER FÁNE. ~
THÁ GVNG MIN.ERVA TO ÀND MÍK EN HÀRDER.HVND
ÀND EN NACHT.UL INVPPIRA FÁNE.
THENE HVND SÉIDE HJU WÁKTH OVIR SIN HÉR ÀND OVIRA KIDDA
ÀND THENE NACHT.UL WÁKTH OVIRA FJELDA
TILTHJU HJA THRVCH THA MUSA NAVT VRDÉN NE WRDE.
MEN THENE HÔNA NETH FAR NIMMAN FRJUNDSKIP.
ÀND THRVCH SIN VNTOCHT ÀND HÁCH.FÁRENHÉD.
IS ER VAKEN THENE BÁNA SINRA NÉISTA SIBBA WRDEN.
She (Kàlta) made a rooster upon her banner,
so one should have a great think over (impression of) her watchfulness.
Then Minerva went and made a sheep-dog
and a night-owl upon her banner.
The dog, she said, watches over his master and the flock,
and the night-owl watches over the fields
so that they are not destroyed by the mice;
But the rooster has friendship for no-one,
and in his lewdness and pomposity,
he often became the murderer of his nearest sibblings.
Opdat men een grote dunk van hare waakzaamheid zou hebben,
maakte ze (Kàlta) een haan op haar vaan (vlag).
Toen ging Minerva heen en maakte een herdershond
en een nachtuil op haar vlag.
De hond, zei ze, waakt over zijn heer en over de kudde,
en de nachtuil waakt over de velden,
opdat ze door de muizen niet verdaan worden;
Maar de haan heeft voor niemand vriendschap,
en door zijn ontucht en hoogdravendheid
is hij vaak de moordenaar van zijn naaste sibben geworden.

14 [066/01] JON
THÉR TO WITTERJELD THENE RÁDA.HÔNE AN STEK
lit 'the red rooster' there out of revenge (as 'pay-back')
daar tot wedergeld (vergelding, wraak) de rode haan aanstak

15 [073/26] GÉRTMANNA
THA RÁDE.HÔNE IN VSA SKYPA STÉKA
light 'the red rooster' in our ships
de rode haan in onze schepen steken

16 [127/15] LJUDGÉRT: FRISO
SÁHWERSA JOW JOWE SÉLE BIWLLATH
SA NE SKIL JOW NIMMERTHE TO WAL.HÁLLA NE KVMA.
JOW SÉLE SKIL THÀN OVER JRTHA OMME.WÁRA.
SVNDER A THET LJUCHT SJA TO MVGANDE.
LIK THA FLÁRA.MUSA ÀND NACHT.ULA
SKILSTV ALRA DYSTIK IN THINA HOLA SKULA.
THES NACHT.IS UTKVMA.
THEN VP VSA GRÀVA GRÁJA ÀND HULA.
THAHWILA FRYA HJRA HAVED FON JOW OFWENDA MOT
if you befoul your soul,
you shall never come to Walhálla;
your soul shall ramble over the earth,
not able to see the light;
like the bats and night-owls,
you shall hide in your holes at daytime,
and come out at night,
to cry and howl upon our graves,
while Frya must turn her head away from you
indien je je ziel bevuilt,
zal je nimmer in Walhálla komen;
je ziel zal dan over de aarde omzwerven,
zonder het licht te kunnen zien;
zoals de vleermuizen en nachtuilen
zal je steeds bij dag in je holen schuilen
er 's nachts uitkomen,
dan op onze graven schreien en huilen,
terwijl Frya haar hoofd van je moet afwenden

Recommended reading (Dutch, illustrated): Erotica in vogelperspectief - De dubbelzinnigheid van een reeks zeventiende-eeuwse genrevoorstellingen, by E. de Jongh (1995)

Forum #44 (5 oct. - 26 dec. 2014)

Posted 5 October 2014
A minor mistranslation by Ottema (1872), copied by Sandbach (1876)

twice - english
tvisvar - icelandic
tweemaal - dutch
zweimal - german
två gånger - swedish
to ganger - norse
to gange - danish

[090/01]
TWÍJA THRITICH DÉGA NÉI MÀM HIRA DÁD
[O/S p.125]
Tweeëndertigdagen na moeders dood
Two-and-thirty days after my mother's death

Translated correctly by Jensma (2006):
"Tweemaal dertig dagen na mem haar dood" (twice thirty = 60 days)

[107/17]
TWIJA TWILIF VPP.EN ETMELDE
[O/S p.147]
tweemaal twaalf in een etmaal
twenty-four [twice twelve = 24] go to a day

[209/32]
12 (TWILIF) MEL 100 (HVNDRED) ÀND TWIA.12 JÉR
[O/S p.165]
12 maal 100 en tweemaal 12 jaren (1224 jaar)
12 times 100 and twice 12 years (1224 years)

NOTE:
The Icelandic "tvisvar" (twice, two times) is interesting;
In OLB "WÁRA" is used many times in this way. Some examples:

[00b/03]
THVSAND WÁRA SÁ BIDD.IK TO JO
thousand times ...

[005/15]
NJVGUN WÁRA IS.ER TO HÉRTOGA [...] KÉREN
nine times ...

[006/02]
SJVGUN WÁRA SJVGUN JÉR
seven times seven (49) years

[011/27]
TÁNK TOWÍA. JÁ THRJU WARA
... yes, three times

### Posted 5 October 2014

Othar Winis, on 5 October 2014 said:

The Icelandic "tvisvar" (twice, two times) is interesting;
In OLB "WÁRA" is used many times in this way.

We may be onto something interesting here.

Jensma, in his 2006 translation, for many words gave what he thought would have been the source (i.e. mostly: Oldfrisian dictionary) that would allegedly have been used by the assumed forgers.

For "WÁRA" he did not know a source and could only translate it because of the context in which the word was used (see page 71 of his 2006 translation).

Now we see a link to Icelandic...

### Posted 06 October 2014

flashman7870 (Abramelin), on 23 September 2014 said:

Where are there descriptions for round cities on a hill WITH a baked brick tower in the center and longhouses coming like the spokes of the Jol Wheel dating from either the Bronze or early Iron Age?

Do there have to be remains of those for OLB to be authentic?

Quote

So unless the Over de Linden family wrote a 'source' almanac at some point, this would imply the existence of manuscripts similar to the OLB up to the 19th century. Seems suspect we haven't found any of these.

The oldest known Frisian almanaks are from the 17th century. The date could also be based on oral tradition, but even it it was based on written sources, the fact that these are not publicly known does not prove a thing. Loads of important sources will be hiding in private collections.

Quote

So Egypt is named for Gypsies rather then vice versa, the Med is named after a sea which only came into being in the 12th century, and the Black Sea was named after the Baltic sea at some point, the pillars of Hercules are named for those in Frisia etc etc?

I don't get your point. OLB does not claim any of that and neither do I.

Quote

Helvetii wrote in a Greek script, NOT Jol script, which Caesar would not have been able to read. What else is there?

What is your point?

Quote

But this is attested to in exactly one source.

So, if a spelling variety is found in one source only, this means that the source is fake? Are you serious?

Quote

Only those excerpts of the first edition, though where I am in the old thread he has finished his second edition. And he is one geologist against many.

That someone is one against many does not mean he is wrong.

OLB p.19/7 (Sandbach p.31):
TILTHJU THÀT MÁRA.DÉL ALSA BLÍD KÀN DWÁLA 
SA THÀT MINRA.DÉL
since the majority maybe wrong as well 
as the minority

If you want to claim he is wrong, you will have to come with real arguments.

Quote

I don't. I just dispute that the combination of the two into one word ever existed before the 1500s or whenever it was.

So you can't imagine that it existed. But we cannot be sure it didn't exist. That there is no other source (yet) is no proof.

Quote

OKKE MY SON—
You must preserve these books with body and soul. They contain the history of all our people, as well as of our forefathers. Last year I saved them in the flood, as well as you and your mother; but they got wet
Pretty clear he is referring to an actual flood. But even if he's not, what recorded incursions were there circa 1243?

The year was 1256 and in that year the army of Holland invaded Westfriesland, trying to conquer it. They failed. Their king Willem II fell through the ice and died.
Also, like I said before, not all real floods were necessarily recorded.

Quote

Why did Tolkien write Lord of the Rings (I know you hate the comparison but it's legitimate)? Why would Geoffrey of Monmouth write tales of Brutus and Corineus the Trojans and Etrusco-Trojans? Why would someone go through the effort to construct Dothraki?

It don't hate that comparison, but it fails. Tolkien lived from 1892 till 1973. He will have known the OLB and he may have been inspired by the idea. He did not work in secret, got money and honour for his work. I could give more arguments, but I am getting bored.

Quote

Because the results were inconclusive?

Because the results were not what they wanted them to be. See my video about it:

### Posted 7 October 2014

flashman7870, on 23 September 2014 said:

OKKE MY SON [...] Last year I saved them in the flood...
Pretty clear he is referring to an actual flood [...]

Another example of a metaphorical flooding in similar context:
Early printing presses of 1600's flooding Europe with images of English Protestant missionaries and their families being ethnically cleansed by the native Irish. Images designed to bombard the psyche of the average European towards the popular mandate that 'something had to be done' about the barbaric Irish.
source (Thomas Sheridan Blog, this Oct. 6)

### Posted 8 October 2014

The Puzzler, on 7 October 2014:

Yes, but the OLB says the paper got wet and began to perish so one can only imagine he means a flood of water.

It does not even have to be an extended metaphor:
Imagine they lived in Westfriesland (area near Enkhuizen), which was 'flooded' by Dutch (Holland) invasions.
Hidde takes his wife, son and the manuscripts and they escape to Friesland (Leeuwarden).
On their way the paper may have gotten wet, for example during heavy rain.

### Posted 21 October 2014

flashman7870, on 21 October 2014, said:

George RR Martin, Tolkien, Issac Asmiov, HG Wells and so many others have written hundreds of thousands of pages compared to the 230 or something in the OLB.

1. they got credit (money, honor) for their work
2. they worked within an existing tradition
3. their work didn't cause the sort of controversy that the OLB did
4. they didn't use paper that modern science (supposedly) can't date
5. they didnt use a language that could be the main ancestor of the NW-European languages

Multatuli (1820-1887) was elected to be the favorite author (of all time) by the Society of Dutch Literature.
He could not imagine that any of his contemporaries had created the OLB and believed in its authenticity.
Relevant Multatuli quotes in this video:

### Posted 24 October 2014

flashman7870, on 24 October 2014 said:

why aren't there any temples to Nef Teunis in Tyre [...]

A counter-query will answer that.
Why aren't there any remains of Tanfana temples?

Priesthoods of all times tend to destroy or take over the temples of their predecessors.

That there are temples left of some discarded deities, doesn't mean that of all deities that were once worshipped temples must have been preserved.

### Posted 25 October 2014

flashman7870, on 21 October 2014 said:

But now, I ask you; what is YOUR overwhelming evidence that the OLB isn't a Nationalist Fantasy?

Analogy:
If there is no convincing evidence that someone was murdered, it makes no sense to prove that he wasn't.

If you believe that OLB is fake, that means Over de Linden (and witnesses who had heard of it before the 1850s, all) must have lied.
I say he (they) can only be accused of that if there is good evidence for it.
There isn't.

Try to explain why modern techniques (supposedly) can't date the paper.
The answer is simple IMO:
Because the 'researchers' don't even allow for the possibility that it's older than 19th century after all.
Why?

### Posted 25 October 2014

flashman7870, on 21 October 2014 said:

... Ancient Greek is Kekrops. ... when the OLB authors looked in their sources, they saw it spelled 'Cecrops', and, not knowing it was a hard C, spelled it 'Sekrops'.

Why is C sometimes pronounced S (when followed by e, i, y), sometimes as K? (And again different in CH?)
Maybe the people always said Syklope and Sékrops, or else when did they start to do this?

I don't know much of Greek and Latin Kaballah, but what I understand is that letters (and thus words) had numerical values.
Trained people imediately see those values and possible hidden meanings.

Perhaps Sékrops wanted his name to be spelled KEKROPS, to get a better kabbalistic value, while that didn't stop the people from saying SÉKROPS.
Similar thing may be the case with Cyclope.

We should be humble and accept there is very much we simple don't know yet.

###Posted 25 October 2014

Abramelin, on 25 October 2014 said:

As far as I know, leeches do not make slaves and do not steal knowledge and do not live in dungeons and holes.

It only says that they suck blood.

aend hjara blod ut to sûgane, even as vampyra dva

Good find Van Gorp.
It could also just be wam-pier = buik-worm (belly-worm), that could be in this case a worm with a 'belly', a thick fat worm, in contrast to the regular slim worms:

 ### Posted 26 October 2014

flashman7870, on 25 October 2014 said:

There are witnesses. "No one will believe it, they would roar with laughter"

If you would have re-read the whole thread - and not only your own posts - you should know this is nonsense,

as I wrote on 24 November 2011:

"Also, as I have pointed out several times before, the story of Floris was out of the THIRD hand, written down a century after it was supposed to have happened.
Floris stayed with his grandfather in the summer of 1869. Two years earlier, in 1867, Verwijs was already writing to state officials about the manuscript (being ca. 200 pages)."

Quote

There are suspicious circumstances. Pre-numbered pages in de Linden's house, a use of commas in a peculiar way also used by de Linden.

There are plausible explanations for that.
OdL or one of his forefathers may have wanted to make the book complete again.
Also, these pages were 'discovered' long after the OdL had died. Someone else may have added them later.
We don't know if that use of commas is all that peculiar. I remember having seen that more often in 18th century notary documents.

Quote

There are indications of conspiracy. One of the correspondances between Halbertsma and his brother tells us that Halbertsma's brother burned his letters as he requested.

People have many reasons to get rid of old letters.
I have seen better conspiracy theories than that.

Quote

... You are guilty till proven innocent. ...

In nowaday USA maybe.
Not here in Europe.

### Posted 27 October 2014

flashman7870, on 26 October 2014 said:

It is NOT a criminal court case, you are NOT assumed innocent till proven guilty.

Put aside if you are right, do you believe this is how it should be?

### Posted 27 October 2014

flashman7870, on 25 October 2014 said:

And this is Scholarship/ Science, NOT a court. You are guilty till proven innocent. You are not supplied a public defender.

Of course it's not a court, but you use the term "guilty".

Guilty of what?
... of lying?
... of presenting a fake manuscript as being authentic?

Is it ethical to label someone a liar, when your only 'evidence' is, that you can't imagine he is telling the truth?

My position is that I feel bad about Over de Linden having been falsy accused of lying, as I believe in his innocence.
The alleged (obvious?) 'evidence' against him has not convinced me (nor has it many others).

In that sense I am indeed his "public defender".

###Posted 27 October 2014

Interesting new book, to be published next april:

How The Modern World Arose From The North Sea
By Michael Pye

Two fragments from article about this book:

... those Vikings, the Frisians before them and the Hanseatic merchants after them invented for themselves the conditions for modernity: international trade, money, credit, mathematics, law, the stock exchange, pensions and much else.
Mr Pye asks his readers to imagine a time before fixed national borders, when identity was not so much a matter of race, but of "where you were and where you last came from". The sea was a thoroughfare, quicker than rutted roads. It made it easy for "Scandinavians to be in York, Frisians in Ipswich, Saxons in London".
...
A central theme of this book is the re-invention of money and its role in the development of abstract, scientific and, eventually, secular thought. As a sea-trading people, the Frisians needed portable cash, not the gold and treasure of chiefs and kings, often hoarded and inert. They began minting silver coins, as a currency, an exchange.

Value became an idea, detached from the intrinsic nature of a thing. It could be calculated for different categories of goods, and more than that, it could be written down, arithmetically juggled, turned into ratios and equations. A new way of thinking was born, transactional and everyday, and yet with momentous philosophical implications.

###Posted 31 October 2014

I was asked to prove that OLB is authentic, that is: a 13th century copy of older originals.

Although I personally am convinced this is the case, I don't claim to have hard evidence for this.

What I do claim is that the reasons - thus far presented - to reject authenticity are invalid.

None of the so-called 'evidence' against authenticity is hard.

I also claim that it is suspect that even modern paper research has not resulted in a clear dating of the paper age.
And that it is a shame that the 'researchers' don't even want to consider the possibility that the paper is from the 13th century, as it looks exactly like Arab paper of that age (same waterline pattern).

Many people like certainty: it has to be either hoax or authentic. They can't stand the idea that something is just not fully clear (to them) yet.

To go from never having heard of the OLB to believing it's authentic is a big step.
To go from being convinced it's a hoax to accepting it's not might even be harder.

That is why I have taken the position of debunking the hoax theory first, the claims of people who say it's evidently fake (many of them not even having read it first).

My one hour video ("Saved from the Flood") is based on that idea.

I have given up 'discussing' with Abramelin, because in my perception he is not susceptible for reason.

Example: he keeps claiming "BEDRVM" can't be much older than the 16th century because there are no older written sources with a similar word. But BED(-A: verb) and RUM are both known to be much older, and there is no reason to exclude the possibility that the words were combined long before Shakespeare wrote "bedroom".

Some Aboriginal languages may be thousands of years old, yet only in the last century were they written down for the first time (as far as we know).

I can imagine if people have their reasons to doubt.
Doubt is good, but it's not evidence.

###Posted 31 October 2014

A personal 'coincidence' (no proof of anything!) just for whoever might be interested.

According to Hidde Oera Linda, the year 1256 CE equals 3449 after Átland ("the old land") sank.
That means 2007 was 4200 after the sinking of Átland (7 x 600 years or 6 x 700 years).

Making a (JOL-) wheel with 700-year spokes, leaving out 'year zero':
2194 BCE - spoke 1
1494 BCE - spoke 2
0794 BCE - spoke 3
0094 BCE - spoke 4
0607 CE - spoke 5
1307 CE - spoke 6 *
2007 CE - spoke '7' or full circle = spoke 1 again

In 2007 I had a near-death experience that radically changed my life (for the better).
Until 2009 I had only vaguely heard about the OLB, not knowing any detail nor opinion about it.

* 1307 CE: October 13 (Friday the 13th, at dawn) – All Knights Templar in France are simultaneously arrested by agents of King Philip IV, to be later tortured into "confessing" heresy.

###Posted 31 October 2014

flashman7870, on 31 October 2014 said:

It's not impossible, but it seems unlikely.

Good, that one is settled then.
Any hard evidence against authenticity left?

###Posted 31 October 2014

flashman7870, on 31 October 2014 said:

One cannot sail from Greece to Kashmyr in the Bronze Age, as the Sinai was not at that time water, as far as I know.

Dr. Ottema already answered that, as translated by Sandbach (1876, p.xiii-xiv of Introduction):

Quote

The establishment of the colonists in the Punjab in 1551 before Christ, and their journey thither, we find fully described in Adela's book; and with the mention of one most remarkable circumstance, namely, that the Frisian mariners sailed through the strait which in those times still ran into the Red Sea.
In Strabo, book i. pages 38 and 50, it appears that Eratosthenes was acquainted with the existence of the strait, of which the later geographers make no mention. It existed still in the time of Moses (Exodus xiv. 2), for he encamped at Pi-ha-chiroht, the "mouth of the strait." Moreover, Strabo mentions that Sesostris made an attempt to cut through the isthmus, but that he was not able to accomplish it. That in very remote times the sea really did flow through is proved by the result of the geological investigations on the isthmus made by the Suez Canal Commission, of which M. Renaud presented a report to the Academy of Sciences on the 19th June 1856.

etc.

###Posted 1 November 2014

Van Gorp, on 31 October 201 said:

Freyer seems to me "Vrijer" (lover, vrij-en, friend)

... or frère (french for brother)?

###Posted 1 November 2014

The Puzzler, on 1 November 2014 said:

frolic (...)
(...) Merry, joyous; later especially, frolicsome, sportive, full of playful mischief.
(...) Free; liberal; bountiful; generous.

Interesting.
The dutch and german equivalents would be:
dutch: vrouwelijk - feminine, female
german: fraulich - womanly, womanlike

###Posted 11 November 2014

QVAÞ = KÉTH ==> see separate post

###Posted 11 November 2014

Van Gorp, on 9 November 2014 said:

Am i interpreting correctly that Magy, Finns and Finda were sitting in back part of Scandinavia and Twiskland at latest in 180 after Aldland sank.
When well established were lurking for iron weapons,
which the Fryans only started to sell 1300 years later and the gradually takeover of Denmark was fulfilled within 100 years?

Good question VG. I welcome more discussion about the actual content of the OLB, but don't have an answer to this at the moment.

###Posted 11 November 2014

A remarkable contradiction (or did this law change?):

[041/14] Minno's laws (SETMA and DOMAR) as copied at one of the citadels ca. 600 BCE

3. JAHWÉDER JONG KERDEL ÁCH EN BRUD TO SÉKA

ÀND IS ER FIF ÀND TWINTICH SA ÁCHTER EN WIF TO HÀVA.

3. Every young man ought to seek a bride

and is he five-and-twenty, he ought to have a wife.

[168/21] from short fragment by Béden, ca. 240 BCE?

KONE.RÉD MIN ÉM IS NIMMER BOSTIGJATH

ÀND ALSA BERNLÁS STURVEN.

Koneréd my uncle never got married

and thus died childless.

###Posted 11 November 2014

Othar Winis, on 11 November 2014 said:

[041/14] Minno's laws (SETMA and DOMAR) as copied at one of the citadels ca. 600 BCE

3. JAHWÉDER JONG KERDEL ÁCH EN BRUD TO SÉKA

ÀND IS ER FIF ÀND TWINTICH SA ÁCHTER EN WIF TO HÀVA.

3. Every young man ought to seek a bride

and is he five-and-twenty, he ought to have a wife.

The fragment continues thus:

4. IS HWA FIF ÀND TVINTICH ÀND HETH ER NÉN ÉNGÁ

SÁ ACH EK MAN HIM UT SIN HUS TO WÉRANE.

THA KNÁPA ACHON HIN TE FORMYDA.

NIMTH ER THÀN NACH NÉN ÉNGÁ

SA MOT MÀN HIN DÁD SÉZA TILTHJU HI UT OF LANDE BRÛDE

ÀND HIR NÉN ÀRGENESE NÉVA NE MÉI.

Sandbach's liberal translation:

4. If a young man is not married at five-and-twenty,

he must be driven from his [every] home,

and the younger men must avoid him.

If then he [still] will not marry,

he must be declared dead, and leave the country,

so that he may not give offence.

So according to that law, it's more serious than just not fulfilling one's duty.
And this uncle Koneréd apparently still had an honorable position.

###Posted 12 November 2014

flashman7870, on 12 November 2014 said:

... making a 'lost' part of the OLB.

If the 190 pages would be of 19th century fabrication, it should be relatively easy to create only 1 page now, as we have much more knowledge and techniques at our disposal.
Yet no one has ever dared to even try it.
That is because it is simply too difficult.
If it is too difficult now, it was impossible in the 19th century.

Quote

... the flaws of the Fryans.

Yes, several examples of that could be given.
OLB describes a civilisation in decline.

###Posted 22 November 2014

When the Spaniards came to Peru, Heyerdahl [1914-2002] asserted, the Incas told them that the colossal monuments that stood deserted about the landscape were erected by a race of white gods who had lived there before the Incas themselves became rulers. The Incas described these "white gods" as wise, peaceful instructors who had originally come from the north in the "morning of time" and taught the Incas' primitive forefathers architecture as well as manners and customs.  They were unlike other Native Americans in that they had "white skins and long beards" and were taller than the Incas.

The Incas said that the "white gods" had then left as suddenly as they had come and fled westward across the Pacific. After they had left, the Incas themselves took over power in the country. atlanteangardens/quetzalcoatl-kukulkan-viracocha-votan

OLB translation Sandbach (1876), p.81: Inka thought that perchance some high-lying part of Atland might remain as an island, where he and his people might live in peace. As the two cousins could not agree, Teunis planted a red flag on the shore, and Inka a blue flag. Every man could choose which he pleased, and to their astonishment the greater part of the Finns and Magyars followed Inka, who had objected to serve the kings of Finda's people. When they had counted the people and divided the ships accordingly, the fleet separated. We shall hear of Teunis afterwards, but nothing more of Inka.

###Posted 24 November 2014

A translation error by Ottema (1872), translated by Sandbach (1876).
Correction in bold green.
[original manuscript p. 38, line 8]
HJRA BYLDNESE STÀLDON HJA VPPA HJARA ÀLTÀRUM 
JEFTHA HJA VRSELLADE.T ANDA DVMA MÀNNISKA.
HJA KÉTHON ALLERWÉIKES RÉDJÉVINGA.
THÉR HJU NIMMER JÉVEN HÉDE.
ÀND TÀLADON WONDERA.
THÉR HJU NA DÉN HÉDE.

[Ottema p.55]
Zij stelden haar beeld op hunne altaren, 
zij verkondigden of verkochten aan de domme menschen allerwegen raadgevingen 
of ze verkochten het aan de domme mensen. 
Ze verkondigden allerwegen (overal) raadgevingen,
die zij nimmer gegeven had,
en vertelden wonderen
die zij nooit gedaan had.
[Sandbach p.55]
They erected statues to her on all their altars, 
they announced and sold to the simple people advice  
or sold them to the simple people. 
They announced ('allways'; everywhere) advice,
that she had never given,
and related miracles
that she had never performed.

###Posted 4 December 2014

In the following quotes, Heinrich Himmler (1900-1945) referred to WR.ALDA
==> see separate post

###Posted 12 December 2014

Passing Time (NO-ID-EA), on 11 December 2014 said:

do you guys know where else i can find all the pages , so i can still read it in it's original presentation.

The whole original manuscript is here: http://aldfryas.blog...y-aldfryas.html
Scroll down a bit for a list of links (8a, 4b, etc).

###Posted 12 December 2014

Othar Winis, on 14 August 2014 said:

Arthur Hübner (1885-1937), a nazi-linguist, wrote in 1934 ("Herman Wirth und die Ura-Linda-chronik"), translated: "Not only is the OLB democratic, führer- [Hitler-] inimical, and pacifistic in its foundations, as a whole it is a worthless fabrication ["without juice and power"]."
Menno ter Braak (1902-1940), a dutch author and anti-Fascist, wrote in the same year ("Arthur Hübner contra Herman Wirth"), translated: "The OLB should be added to the program of secondary education, in a good translation and with pedagogic comments, to educate the youth!"

Significant:
In a dutch radio interview (12 December 2004), Dr. Goffe Jensma claims (at 1:47:00) that the content of the OLB is "racist". http://www.vpro.nl/i...PRO_207968.html

###Posted 26 December 2014

A jolly Yule to all!
Let's try to rekindle the discussion in the new year.
I have been busy with becoming a father and currently also with finding a new home for my family. After that my plan is to create a new edition of the OLB with fascimile, transcription, translation, lots of footnotes and discussion. But I keep an eye on this thread and if something serious and interesting is posted, I will join again.