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Title: The Oera Linda Book
       From A Manuscript of the Thirteenth Century

Author: Anonymous

Translator: J.C. Ottema
            William R. Sandbach

Release Date: October 8, 2012 [EBook #40986]

Language: English

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                                  THE
                            OERA LINDA BOOK

                                  From
                 A Manuscript of the Thirteenth Century

                 With the Permission of the Proprietor
                    C. over de Linden, of The Helder

                       The Original Frisian Text
                     As Verified by Dr J. O. Ottema

                           Accompanied by an
            English Version of Dr Ottema's Dutch Translation



                                   By
                          William R. Sandbach



                                 London
                      Truebner & Co., Ludgate Hill

                                  1876

                         [All rights reserved]






TRANSLATOR'S PREFACE.


The work of which I here offer an English translation has excited,
among the Dutch and German literary societies, a keen controversy
in regard to its authenticity--a controversy not yet brought to
a conclusion, some affirming that it contains internal evidence of
truth, while others declare it to be a forgery. But even the latter
do not insist on its being the work of a modern fabricator. They
allow it to be one hundred, or perhaps one hundred and fifty, years
old. If they admit that, I do not see why they refuse it a greater
antiquity; and as to the improbability of the stories related in it,
I refer the reader to the exhaustive inquiry in Dr Ottema's Preface.

Is it more difficult to believe that the early Frisians, being hardy
and intrepid marine adventurers, sailed to the Mediterranean, and
even proceeded farther, than that the Phoenicians sailed to England
for tin, and to the Baltic for amber? or that a clever woman became a
lawgiver at Athens, than that a goddess sprang, full grown and armed,
from the cleft skull of Jupiter?

There is nothing in the narratives of this book inconsistent with
probability, however they may vary from some of our preconceived
ideas; but whether it is really what it pretends to be--a very ancient
manuscript, or a more modern fiction--it is not the less a most curious
and interesting work, and as such I offer it to the British public.

In order to give an idea of the manuscript, I have procured photographs
of two of its pages, which are bound with this volume.

I have also followed Dr Ottema's plan of printing the original Frisian
opposite to the translation, so that any reader possessing a knowledge
of the language may verify the correctness of the translation.

In addition to the Preface which I have translated, Dr Ottema
has written two pamphlets on the subject of the Oera Linda Book
(1. Historical Notes and Explanations; 2. The Royal Academy and Het
Oera Linda Bok), both of which would be very valuable to any one who
wished to study the controversy respecting the authenticity of the
work, but which I have not thought it necessary to translate for the
present publication.

There has also appeared in the "Deventer Courant" a series of twelve
letters on the same subject. Though written anonymously, I believe
they are from the pen of Professor Vitringa. They have been translated
into German by Mr Otto.

The writer evidently entered upon his task of criticism with a feeling
of disbelief in the authenticity of the book; but in his last letter
he admits that, after a minute examination, he is unable to pronounce
a positive conviction either for or against it.

His concluding remarks are to the following effect:--

"If the book is a romance, then I must admit that it has been written
with a good object, and by a clever man, because the sentiments
expressed in it are of a highly moral tendency; and the facts
related, so far as they can be controlled by regular history, are
not untruthful; and where they deal with events of which we have no
historical records, they do not offend our ideas of possibility or
even probability."


    Wm. R. Sandbach.






INTRODUCTION.


C. over de Linden, Chief Superintendent of the Royal Dockyard at
the Helder, possesses a very ancient manuscript, which has been
inherited and preserved in his family from time immemorial, without
any one knowing whence it came or what it contained, owing to both
the language and the writing being unknown.

All that was known was that a tradition contained in it had from
generation to generation been recommended to careful preservation. It
appeared that the tradition rests upon the contents of two letters,
with which the manuscript begins, from Hiddo oera Linda, anno 1256,
and from Liko oera Linda, anno 803. It came to C. over de Linden by
the directions of his grandfather, Den Heer Andries over de Linden,
who lived at Enkhuizen, and died there on the 15th of April 1820,
aged sixty-one. As the grandson was at that time barely ten years old,
the manuscript was taken care of for him by his aunt, Aafje Meylhoff,
born Over de Linden, living at Enkhuizen, who in August 1848 delivered
it to the present possessor.

Dr E. Verwijs having heard of this, requested permission to examine the
manuscript, and immediately recognised it as very ancient Fries. He
obtained at the same time permission to make a copy of it for the
benefit of the Friesland Society, and was of opinion that it might
be of great importance, provided it was not supposititious, and
invented for some deceptive object, which he feared. The manuscript
being placed in my hands, I also felt very doubtful, though I could
not understand what object any one could have in inventing a false
composition only to keep it a secret. This doubt remained until
I had examined carefully-executed facsimiles of two fragments, and
afterwards of the whole manuscript--the first sight of which convinced
me of the great age of the document.

Immediately occurred to me Caesar's remark upon the writing of the
Gauls and the Helvetians in his "Bello Gallico" (i. 29, and vi. 14),
"Graecis utuntur literis," though it appears in v. 48 that they were not
entirely Greek letters. Caesar thus points out only a resemblance--and
a very true one--as the writing, which does not altogether correspond
with any known form of letters, resembles the most, on a cursory
view, the Greek writing, such as is found on monuments and the oldest
manuscripts, and belongs to the form which is called lapidary. Besides,
I formed the opinion afterwards that the writer of the latter part
of the book had been a contemporary of Caesar.

The form and the origin of the writing is so minutely and fully
described in the first part of the book, as it could not be in any
other language. It is very complete, and consists of thirty-four
letters, among which are three separate forms of a and u, and two of
e, i, y, and o, besides four pairs of double consonants--ng, th, ks,
and gs. The ng, which as a nasal sound has no particular mark in any
other Western language, is an indivisible conjunction; the th is soft,
as in English, and is sometimes replaced by d; the gs is seldom met
with--I believe only in the word segse, to say, in modern Fries sidse,
pronounced sisze.

The paper, of large quarto size, is made of cotton, not very thick,
without water-mark or maker's mark, made upon a frame or wire-web,
with not very broad perpendicular lines.

An introductory letter gives the year 1256 as that in which
this manuscript was written by Hiddo overa Linda on foreign
paper. Consequently it must have come from Spain, where the Arabs
brought into the market paper manufactured from cotton.

On this subject, W. Wattenbach writes in his "Das Schriftwesen im
Mittelalter" (Leipzig, 1871), s. 93:--

"The manufacture of paper from cotton must have been in use among the
Chinese from very remote times, and must have become known to the
Arabs by the conquest of Samarcand about the year 704. In Damascus
this manufacture was an important branch of industry, for which reason
it was called Charta Damascena. By the Arabians this art was brought
to the Greeks. It is asserted that Greek manuscripts of the tenth
century written upon cotton paper exist, and that in the thirteenth
century it was much more used than parchment. To distinguish it from
Egyptian paper it was called Charta bombicina, gossypina, cuttunea,
xylina. A distinction from linen paper was not yet necessary. In the
manufacture of the cotton paper raw cotton was originally used. We
first find paper from rags mentioned by Petrus Clusiacensis (1122-50).

"The Spaniards and the Italians learned the manufacture of this paper
from the Arabians. The most celebrated factories were at Jativa,
Valencia, Toledo, besides Fabriano in the March of Ancona." [1]

In Germany the use of this material did not become very extended,
whether it came from Italy or Spain. Therefore the further this
preparation spread from the East and the adjoining countries,
the more necessity there was that linen should take the place of
cotton. A document of Kaufbeuren on linen paper of the year 1318
is of very doubtful genuineness. Bodman considers the oldest pure
linen paper to be of the year 1324, but up to 1350 much mixed paper
was used. All carefully-written manuscripts of great antiquity show
by the regularity of their lines that they must have been ruled,
even though no traces of the ruled lines can be distinguished. To
make the lines they used a thin piece of lead, a ruler, and a pair
of compasses to mark the distances.

In old writings the ink is very black or brown; but while there has
been more writing since the thirteenth century, the colour of the ink
is often grey or yellowish, and sometimes quite pale, showing that it
contains iron. All this affords convincing proof that the manuscript
before us belongs to the middle of the thirteenth century, written with
clear black letters between fine lines carefully traced with lead. The
colour of the ink shows decidedly that it does not contain iron. By
these evidences the date given, 1256, is satisfactorily proved, and
it is impossible to assign any later date. Therefore all suspicion
of modern deception vanishes.

The language is very old Fries, still older and purer than the Fries
Rjuchtboek or old Fries laws, differing from that both in form and
spelling, so that it appears to be an entirely distinct dialect,
and shows that the locality of the language must have been (as it
was spoken) between the Vlie and the Scheldt.

The style is extremely simple, concise, and unembarrassed, resembling
that of ordinary conversation, and free in the choice of the words. The
spelling is also simple and easy, so that the reading of it does
not involve the least difficulty, and yet with all its regularity,
so unrestricted, that each of the separate writers who have worked
at the book has his own peculiarities, arising from the changes in
pronunciation in a long course of years, which naturally must have
happened, as the last part of the work is written five centuries
after the first.

As a specimen of antiquity in language and writing, I believe I may
venture to say that this book is unique of its kind.

The writing suggests an observation which may be of great importance.

The Greeks know and acknowledge that their writing was not their
own invention. They attribute the introduction of it to Kadmus, a
Phenician. The names of their oldest letters, from Alpha to Tau, agree
so exactly with the names of the letters in the Hebrew alphabet, with
which the Phenician will have been nearly connected, that we cannot
doubt that the Hebrew was the origin of the Phenician. But the form
of their letters differs so entirely from that of the Phenician and
Hebrew writing, that in that particular no connection can be thought
of between them. Whence, then, have the Greeks derived the form of
their letters?

From "thet bok thera Adela folstar" ("The Book of Adela's Followers")
we learn that in the time when Kadmus is said to have lived, about
sixteen centuries before Christ, a brisk trade existed between the
Frisians and the Phenicians, whom they named Kadhemar, or dwellers
on the coast.

The name Kadmus comes too near the word Kadhemar for us not to believe
that Kadmus simply meant a Phenician.

Further on we learn that about the same time a priestess of the castle
in the island of Walcheren, Min-erva, also called Nyhellenia, had
settled in Attica at the head of a Frisian colony, and had founded
a castle at Athens. Also, from the accounts written on the walls of
Waraburch, that the Finns likewise had a writing of their own--a
very troublesome and difficult one to read--and that, therefore,
the Tyrians and the Greeks had learned the writing of Frya. By this
representation the whole thing explains itself, and it becomes clear
whence comes the exterior resemblance between the Greek and the old
Fries writing, which Caesar also remarked among the Gauls; as likewise
in what manner the Greeks acquired and retained the names of the Finn
and the forms of the Fries writing.

Equally remarkable are the forms of their figures. We usually call
our figures Arabian, although they have not the least resemblance
to those used by the Arabs. The Arabians did not bring their ciphers
from the East, because the Semitic nations used the whole alphabet in
writing numbers. The manner of expressing all numbers by ten signs
the Arabs learned in the West, though the form was in some measure
corresponding with their writing, and was written from left to right,
after the Western fashion. Our ciphers seem here to have sprung from
the Fries ciphers (siffar), which form had the same origin as the
handwriting, and is derived from the lines of the Juul?

The book as it lies before us consists of two parts, differing widely
from each other, and of dates very far apart. The writer of the
first part calls herself Adela, wife of Apol, chief man of the Linda
country. This is continued by her son Adelbrost, and her daughter
Apollonia. The first book, running from page 1 to 88, is written by
Adela. The following part, from 88 to 94, is begun by Adelbrost and
continued by Apollonia. The second book, running from page 94 to 114,
is written by Apollonia. Much later, perhaps two hundred and fifty
years, a third book is written, from page 114 to 134, by Frethorik;
then follows from page 134 to 143, written by his widow, Wiljow;
after that from page 144 to 169 by their son, Konereed; and then
from page 169 to 192 by their grandson, Beeden. Pages 193 and 194,
with which the last part must have begun, are wanting, therefore the
writer is unknown. He may probably have been a son of Beeden.

On page 134, Wiljow makes mention of another writing of Adela. These
she names "thet bok thera sanga (thet boek), thera tellinga," and "thet
Hellenia bok;" and afterwards "tha skrifta fon Adela jeftha Hellenia."

To fix the date we must start from the year 1256 of our era, when Hiddo
overa Linda made the copy, in which he says that it was 3449 years
after Atland was sunk. This disappearance of the old land (aldland,
atland) was known by the Greeks, for Plato mentions in his "Timaeus,"
24, the disappearance of Atlantis, the position of which was only known
as somewhere far beyond the Pillars of Hercules. From this writing it
appears that it was land stretching far out to the west of Jutland,
of which Heligoland and the islands of North Friesland are the last
barren remnants. This event, which occasioned a great dispersion of
the Frisian race, became the commencement of a chronological reckoning
corresponding with 2193 before Christ, and is known by geologists as
the Cimbrian flood.

On page 80 begins an account in the year 1602, after the disappearance
of Atland, and thus in the year 591 before Christ; and on page 82 is
the account of the murder of Frana, "Eeremoeder," of Texland two years
later--that is, in 589. When, therefore, Adela commences her writing
with her own coming forward in an assembly of the people thirty years
after the murder of the Eeremoeder, that must have been in the year
559 before Christ. In the part written by her daughter Apollonia, we
find that fifteen months after the assembly Adela was killed by the
Finns in an attack by surprise of Texland. This must accordingly have
happened 557 years before Christ. Hence it follows that the first book,
written by Adela, was of the year 558 before Christ. The second book,
by Apollonia, we may assign to about the year 530 before Christ. The
latter part contains the history of the known kings of Friesland,
Friso, Adel (Ubbo), and Asega Askar, called Black Adel. Of the third
king, Ubbo, nothing is said, or rather that part is lost, as the pages
169 to 188 are missing. Frethorik, the first writer, who appears now,
was a contemporary of the occurrences which he relates, namely,
the arrival of Friso. He was a friend of Liudgert den Geertman,
who, as rear-admiral of the fleet of Wichhirte, the sea-king, had
come with Friso in the year 303 before Christ, 1890 years after the
disappearance of Atland. He has borrowed most of his information from
the log-book of Liudgert.

The last writer gives himself out most clearly as a contemporary of
Black Adel or Askar, about the middle of his reign, which Furmerius
states to have been from 70 before Christ to 11 after the birth of
Christ, the same period as Julius Caesar and Augustus. He therefore
wrote in the middle of the last century before Christ, and knew of
the conquest of Gaul by the Romans. It is thus evident that there
elapsed fully two centuries between the two parts of the work.

Of the Gauls we read on page 84 that they were called the "Missionaries
of Sydon." And on page 124 "that the Gauls are Druids." The Gauls,
then, were Druids, and the name Galli, used for the whole nation,
was really only the name of an order of priesthood brought from the
East, just as among the Romans the Galli were priests of Cybele.



The whole contents of the book are in all respects new. That is to
say, there is nothing in it that we were acquainted with before. What
we here read of Friso, Adel, and Askar differs entirely from what
is related by our own chroniclers, or rather presents it in quite
another light. For instance, they all relate that Friso came from
India, and that thus the Frisians were of Indian descent; and yet
they add that Friso was a German, and belonged to a Persian race which
Herodotus called Germans (Germanioi). According to the statement in
this book, Friso did come from India, and with the fleet of Nearchus;
but he is not therefore an Indian. He is of Frisian origin, of Frya's
people. He belongs, in fact, to a Frisian colony which after the death
of Nijhellenia, fifteen and a half centuries before Christ, under the
guidance of a priestess Geert, settled in the Punjab, and took the
name of Geertmen. The Geertmen were known by only one of the Greek
writers, Strabo, who mentions them as Germanes, differing totally
and entirely from the Brachmanes in manners, language, and religion.

The historians of Alexander's expeditions do not speak of Frisians
or Geertmen, though they mention Indoscythians, thereby describing
a people who live in India, but whose origin is in the distant,
unknown North.

In the accounts of Liudgert no names are given of places where the
Frieslanders lived in India. We only know that they first established
themselves to the east of the Punjab, and afterwards moved to the
west of those rivers. It is mentioned, moreover, as a striking
fact, that in the summer the sun at midday was straight above their
heads. They therefore lived within the tropics. We find in Ptolemy
(see the map of Kiepert), exactly 24 deg. N. on the west side of the Indus,
the name Minnagara; and about six degrees east of that, in 22 deg. N.,
another Minnagara. This name is pure Fries, the same as Walhallagara,
Folsgara, and comes from Minna, the name of an Eeremoeder, in whose
time the voyages of Teunis and his nephew Inca took place.

The coincidence is too remarkable to be accidental, and not to
prove that Minnagara was the headquarters of the Frisian colony. 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. In that report, among
other things, appears the following: "Une question fort controversee
est celle de savoir, si a l'epoque ou les Hebreux fuyaient de l'Egypte
sous la conduite de Moise, les lacs amers faisaient encore partie
de la mer rouge. Cette derniere hypothese s'accorderait mieux que
l'hypothese contraire avec le texte des livres sacres, mais alors
il faudrait admettre que depuis l'epoque de Moise le seuil de Suez
serait sorti des eaux."

With regard to this question, it is certainly of importance to fall
in with an account in this Frisian manuscript, from which it seems
that in the sixteenth century before Christ the connection between
the Bitter Lakes and the Red Sea still existed, and that the strait
was still navigable. The manuscript further states that soon after
the passage of the Geertmen there was an earthquake; that the land
rose so high that all the water ran out, and all the shallows and
alluvial lands rose up like a wall. This must have happened after the
time of Moses, so that at the date of the Exodus (1564 B.C.) the track
between Suez and the Bitter Lakes was still navigable, but could be
forded dry-foot at low water.

This point, then, is the commencement of the isthmus, after the forming
of which, the northern inlet was certainly soon filled up as far as
the Gulf of Pelusium.

The map by Louis Figuier, in the "Annee scientifique et industrielle"
(premiere annee), Paris, Hachette, 1857, gives a distinct illustration
of the formation of this land.

Another statement, which occurs only in Strabo, finds also here a
confirmation. Strabo alone of all the Greek writers relates that
Nearchus, after he had landed his troops in the Persian Gulf, at the
mouth of the Pasitigris, sailed out of the Persian Gulf by Alexander's
command, and steered round Arabia through the Arabian Gulf. As
the account stands, it is not clear what Nearchus had to do there,
and what the object of the further voyage was. If, as Strabo seems
to think, it was only for geographical discovery, he need not have
taken the whole fleet. One or two ships would have sufficed. We do
not read that he returned. Where, then, did he remain with that fleet?

The answer to this question is to be found in the Frisian version of
the story. Alexander had bought the ships on the Indus, or had had
them built by the descendants of the Frisians who settled there--the
Geertmen--and had taken into his service sailors from among them, and
at the head of them was Friso. Alexander having accomplished his voyage
and the transport of his troops, had no further use for the ships in
the Persian Gulf, but wished to employ them in the Mediterranean. He
had taken that idea into his head, and it must be carried into
effect. He wished to do what no one had done before him. For this
purpose Nearchus was to sail up the Red Sea, and on his arrival at
Suez was to find 200 elephants, 1000 camels, workmen and materials,
timber and ropes, &c., in order to haul the ships by land over the
isthmus. This work was carried on and accomplished with so much zeal
and energy that after three months' labour the fleet was launched in
the Mediterranean. That the fleet really came to the Mediterranean
appears in Plutarch's "Life of Alexander;" but he makes Nearchus
bring the fleet round Africa, and sail through the Pillars of Hercules.

After the defeat at Actium, Cleopatra, in imitation of this example,
tried to take her fleet over the isthmus in order to escape to India,
but was prevented by the inhabitants of Arabia Petraea, who burnt her
ships. (See Plutarch's "Life of Antony.") When Alexander shortly
afterwards died, Friso remained in the service of Antigonus and
Demetrius, until, having been grievously insulted by the latter, he
resolved to seek out with his sailors their fatherland, Friesland. To
India he could not, indeed, return.

Thus these accounts chime in with and clear up each other, and in
that way afford a mutual confirmation of the events.

Such simple narratives and surprising results led me to conclude that
we had to do here with more than mere Saga and Legends.

Since the last twenty years attention has been directed to the
remains of the dwellings on piles, first observed in the Swiss lakes,
and afterwards in other parts of Europe. (See Dr E. Rueckert, "Die
Pfahlbauten;" Wuerzburg, 1869. Dr T. C. Winkler, in the "Volksalmanak,"
t. N. v. A. 1867.) When they were found, endeavours were made to
discover, by the existing fragments of arms, tools, and household
articles, by whom and when these dwellings had been inhabited. There
are no accounts of them in historical writers, beyond what Herodotus
writes in book v. chapter 16, of the "Paeonen." The only trace that
has been found is in one of the panels of Trajan's Pillar, in which
the destruction of a pile village in Dacia is represented.

Doubly important, therefore, is it to learn from the writing
of Apollonia that she, as "Burgtmaagd" (chief of the virgins),
about 540 years before Christ, made a journey up the Rhine to
Switzerland, and there became acquainted with the Lake Dwellers
(Marsaten). She describes their dwellings built upon piles--the
people themselves--their manners and customs. She relates that they
lived by fishing and hunting, and that they prepared the skins of the
animals with the bark of the birch-tree in order to sell the furs
to the Rhine boatmen, who brought them into commerce. This account
of the pile dwellings in the Swiss lakes can only have been written
in the time when these dwellings still existed and were lived in. In
the second part of the writing, Konered oera Linda relates that Adel,
the son of Friso (+-250 years before Christ), visited the pile dwellings
in Switzerland with his wife Ifkja.

Later than this account there is no mention by any writer whatever of
the pile dwellings, and the subject has remained for twenty centuries
utterly unknown until 1853, when an extraordinary low state of the
water led to the discovery of these dwellings. Therefore no one could
have invented this account in the intervening period. Although a great
portion of the first part of the work--the book of Adela--belongs to
the mythological period before the Trojan war, there is a striking
difference between it and the Greek myths. The Myths have no dates,
much less any chronology, nor any internal coherence of successive
events. The untrammelled fancy develops itself in every poem separately
and independently. The mythological stories contradict each other on
every point. "Les Mythes ne se tiennent pas," is the only key to the
Greek Mythology.

Here, on the contrary, we meet with a regular succession of dates
starting from a fixed period--the destruction of Atland, 2193
before Christ. The accounts are natural and simple, often naive,
never contradict each other, and are always consistent with each
other in time and place. As, for instance, the arrival and sojourn
of Ulysses with the Burgtmaagd Kalip at Walhallagara (Walcheren),
which is the most mythical portion of all, is here said to be 1005
years after the disappearance of Atland, which coincides with 1188
years before Christ, and thus agrees very nearly with the time at
which the Greeks say the Trojan war took place. The story of Ulysses
was not brought here for the first time by the Romans. Tacitus found
it already in Lower Germany (see "Germania," cap. 3), and says that
at Asciburgium there was an altar on which the names of Ulysses and
his father Laertes were inscribed.

Another remarkable difference consists in this, that the Myths know
no origin, do not name either writers or relaters of their stories,
and therefore never can bring forward any authority. Whereas in
Adela's book, for every statement is given a notice where it was
found or whence it was taken. For instance, "This comes from Minno's
writings--this is written on the walls of Waraburch--this in the town
of Frya--this at Stavia--this at Walhallagara."

There is also this further. Laws, regular legislative enactments, such
as are found in great numbers in Adela's book, are utterly unknown
in Mythology, and indeed are irreconcilable with its existence. Even
when the Myth attributes to Minos the introduction of lawgiving in
Crete, it does not give the least account of what the legislation
consisted in. Also among the Gods of Mythology there existed no system
of laws. The only law was unchangable Destiny and the will of the
supreme Zeus.

With regard to Mythology, this writing, which bears no
mythical character, is not less remarkable than with regard to
history. Notwithstanding the frequent and various relations with
Denmark, Sweden, and Norway, we do not find any traces of acquaintance
with the Northern or Scandinavian Mythology. Only Wodin appears in the
person of Wodan, a chief of the Frisians, who became the son-in-law
of one Magy, King of the Finns, and after his death was deified.

The Frisian religion is extremely simple, and pure Monotheism. Wr-alda
or Wr-alda's spirit is the only eternal, unchangeable, perfect, and
almighty being. Wr-alda has created everything. Out of him proceeds
everything--first the beginning, then time, and afterwards Irtha,
the Earth. Irtha bore three daughters--Lyda, Finda, and Frya--the
mothers of the three distinct races, black, yellow, and white--Africa,
Asia, and Europe. As such, Frya is the mother of Frya's people, the
Frieslanders. She is the representative of Wr-alda, and is reverenced
accordingly. Frya has established her "Tex," the first law, and has
established the religion of the eternal light. The worship consists in
the maintenance of a perpetually-burning lamp, foddik, by priestesses,
virgins. At the head of the virgins in every town was a Burgtmaagd,
and the chief of the Burgtmaagden was the Eeremoeder of the Fryasburgt
of Texland. The Eeremoeder governs the whole country. The kings can do
nothing, nor can anything happen without her advice and approval. The
first Eeremoeder was appointed by Frya herself, and was called
Fasta. In fact, we find here the prototype of the Roman Vestal Virgins.

We are reminded here of Velleda (Welda) and Aurinia in Tacitus
("Germania," 8. Hist., iv. 61, 65; v. 22, 24. "Annals," i. 54),
and of Gauna, the successor of Velleda, in Dio Cassius (Fragments,
49). Tacitus speaks of the town of Velleda as "edita turris," page
146. It was the town Mannagarda forda (Munster).

In the county of the Marsians he speaks of the temple Tanfane
(Tanfanc), so called from the sign of the Juul. (See plate I.)

The last of these towns was Fastaburgt in Ameland, temple Foste,
destroyed, according to Occa Scarlensis, in 806.

If we find among the Frisians a belief in a Godhead and ideas of
religion entirely different from the Mythology of other nations, we are
the more surprised to find in some points the closest connection with
the Greek and Roman Mythology, and even with the origin of two deities
of the highest rank, Min-erva and Neptune. Min-erva (Athene) was
originally a Burgtmaagd, priestess of Frya, at the town Walhallagara,
Middelburg, or Domburg, in Walcheren. And this Min-erva is at the
same time the mysterious enigmatical goddess of whose worship scarcely
any traces remain beyond the votive stones at Domburg, in Walcheren,
Nehallenia, of whom no mythology knows anything more than the name,
which etymology has used for all sorts of fantastical derivations. [2]

The other, Neptune, called by the Etrurians Nethunus, the God of
the Mediterranean Sea, appears here to have been, when living,
a Friesland Viking, or sea-king, whose home was Alderga (Ouddorp,
not far from Alkmaar). His name was Teunis, called familiarly by
his followers Neef Teunis, or Cousin Teunis, who had chosen the
Mediterranean as the destination of his expeditions, and must have
been deified by the Tyrians at the time when the Phenician navigators
began to extend their voyages so remarkably, sailing to Friesland in
order to obtain British tin, northern iron, and amber from the Baltic,
about 2000 years before Christ.

Besides these two we meet with a third mythological person--Minos,
the lawgiver of Crete, who likewise appears to have been a Friesland
sea-king, Minno, born at Lindaoord, between Wieringen and Kreyl,
who imparted to the Cretans an "Asagaboek." He is that Minos who,
with his brother Rhadamanthus and AEacus, presided as judges over the
fates of the ghosts in Hades, and must not be confounded with the
later Minos, the contemporary of AEgeus and Theseus, who appears in
the Athenian fables.

The reader may perhaps be inclined to laugh at these statements,
and apply to me the words that I myself have lately used, fantastic
and improbable. Indeed at first I could not believe my own eyes,
and yet after further consideration I arrived at the discovery of
extraordinary conformities which render the case much less improbable
than the birth of Min-erva from the head of Jupiter by a blow from
the axe of Hephaestus, for instance.

In the Greek Mythology all the gods and goddesses have a youthful
period. Pallas alone has no youth. She is not otherwise known than
adult. Min-erva appears in Attica as high priestess from a foreign
country, a country unknown to the Greeks. Pallas is a virgin goddess,
Min-erva is a Burgtmaagd. The fair, blue-eyed Pallas, differing thus
in type from the rest of the gods and goddesses, evidently belonged
to Frya's people. The character for wisdom and the emblematical
attributes, especially the owl, are the same for both. Pallas
gives to the new town her own name, Athenai, which has no meaning
in Greek. Min-erva gives to the town built by her the name Athene,
which has an important meaning in Fries, namely, that they came there
as friends--"Athen."

Min-erva came to Attica about 1600 years before Christ, the period
at which the Grecian Mythology was beginning to be formed. Min-erva
landed with the fleet of Jon at the head of a colony in Attica. In
later times we find her on the Roman votive stones in Walcheren,
under the name of Nehallenia, worshipped as a goddess of navigation;
and Pallas is worshipped by the Athenians as the protecting goddess
of shipbuilding and navigation.

Time is the carrier who must eternally turn the "Jol" (wheel) and
carry the sun along his course through the firmament from winter
to winter, thus forming the year, every turn of the wheel being a
day. In midwinter the "Jolfeest" is celebrated on Frya's Day. Then
cakes are baked in the form of the sun's wheel, because with the Jol
Frya formed the letters when she wrote her "Tex." The Jolfeest is
therefore also in honour of Frya as inventor of writing.

Just as this Jolfeest has been changed by Christianity into
Christmas throughout Denmark and Germany, and into St Nicholas' Day
in Holland; so, certainly, our St Nicholas' dolls--the lover and his
sweetheart--are a memorial of Frya, and the St Nicholas letters a
memorial of Frya's invention of letters formed from the wheel.

I cannot analyse the whole contents of this writing, and must content
myself with the remarks that I have made. They will give an idea of the
richness and importance of the contents. If some of it is fabulous,
even as fabulous it must have an interest for us, since so little of
the traditions of our forefathers remains to us.

An internal evidence of the antiquity of these writings may be
found in the fact that the name Batavians had not yet been used. The
inhabitants of the whole country as far as the Scheldt are Frya's
people--Frieslanders. The Batavians are not a separate people. The
name Batavi is of Roman origin. The Romans gave it to the inhabitants
of the banks of the Waal, which river bears the name Patabus in the
"Tabula Pentingeriana." The name Batavi does not appear earlier than
Tacitus and Pliny, and is interpolated in Caesar's "Bello Gallico,"
iv. 10. (See my treatise on the course of the rivers through the
countries of the Frisians and Batavians, p. 49, in "De Vrije Fries,"
4th vol. 1st part, 1845.)

I will conclude with one more remark regarding the language. Those
who have been able to take only a superficial view of the manuscript
have been struck by the polish of the language, and its conformity
with the present Friesland language and Dutch. In this they seem to
find grounds for doubting the antiquity of the manuscript.

But, I ask, is, then, the language of Homer much less polished than
that of Plato or Demosthenes? And does not the greatest portion of
Homer's vocabulary exist in the Greek of our day?

It is true that language alters with time, and is continually subject
to slight variations, owing to which language is found to be different
at different epochs. This change in the language in this manuscript
accordingly gives ground for important observations to philologists. It
is not only that of the eight writers who have successively worked
at the book, each is recognisable by slight peculiarities in style,
language, and spelling; but more particularly between the two parts
of the book, between which an interval of more than two centuries
occurs, a striking difference of the language is visible, which
shows what a slowly progressive regulation it has undergone in that
period of time. As the result of these considerations, I arrive at the
conclusion that I cannot find any reason to doubt the authenticity of
these writings. They cannot be forgeries. In the first place, the copy
of 1256 cannot be. Who could at that time have forged anything of that
kind? Certainly no one. Still less any one at an earlier date. At a
later date a forgery is equally impossible, for the simple reason that
no one was acquainted with the language. Except Grimm, Richthofen,
and Hettema, no one can be named sufficiently versed in that branch
of philology, or who had studied the language so as to be able to
write in it. And if any one could have done so, there would have been
no more extensive vocabulary at his service than that which the East
Frisian laws afford. Therefore, in the centuries lately elapsed, the
preparation of this writing was quite impossible. Whoever doubts this
let him begin by showing where, when, by whom, and with what object
such a forgery could be committed, and let him show in modern times
the fellow of this paper, this writing, and this language.

Moreover, that the manuscript of 1256 is not original, but is a copy,
is proved by the numerous faults in the writing, as well as by some
explanations of words which already in the time of the copyist had
become obsolete and little known, as, for instance, in page 82 (114),
"to thera flete jefta bedrum;" page 151 (204), "bargum jefta tonnum
fon tha besta bjar."

A still stronger proof is that between pages 157 and 158 one or more
pages are missing, which cannot have been lost out of this manuscript,
because the pages 157 and 158 are on the front and the back of the
same leaf.

Page 157 finishes thus: "Three months afterwards Adel sent messengers
to all the friends that he had gained, and requested them to send
him intelligent people in the month of May." When we turn over the
leaf, the other side begins, "his wife, he said, who had been Maid
of Texland, had got a copy of it."

There is no connection between these two. There is wanting, at least,
the arrival of the invited, and an account of what passed at their
meeting. It is clear, therefore, that the copyist must have turned
over two pages of the original instead of one. There certainly existed
then an earlier manuscript, and that was doubtless written by Liko
oera Linda in the year 803.

We may thus accept that we possess in this manuscript, of which
the first part was composed in the sixth century before our era, the
oldest production, after Homer and Hesiod, of European literature, And
here we find in our fatherland a very ancient people in possession of
development, civilization, industry, navigation, commerce, literature,
and pure elevated ideas of religion, whose existence we had never even
conjectured. Hitherto we have believed that the historical records
of our people reach no farther back than the arrival of Friso the
presumptive founder of the Frisians, whereas here we become aware
that these records mount up to more than 2000 years before Christ,
surpassing the antiquity of Hellas and equalling that of Israel.


    This paper was read at a meeting of the Frisian Society,
    February. 1871.






COMPARATIVE SAMPLE

OF THE OLD FRISIAN LAWS, AND THE LANGUAGE OF THE MANUSCRIPT.


Dyo forme need is: hweerso en kynd jongh is finsen ende fitered
noerd wr hef, jefta (sud) wr birgh. Soe moet die moder her kindes
eerwe setta ende sella ende her kynd lesa ende des lives bihelpa.

Dioe oder need is: jef da jere diore wirdat, ende di heta honger wr
dat land faert, ende dat kynd honger stere wil, so moet dio moder
her kindes eerwe setta ende sella ende capia her bern ky ende ey ende
coern deerma da kinde des lives mede helpe.

Dyo tredde need is: Als dat kind is al stocnaken, jefta huus laes,
ende dan di tiuestera nevil ende calde winter oen comt sa faert
allermanick oen syn hof ende oen sin huis ende an waranne gaten, ende
da wiilda dier seket diin holla baem ende der birgha hlii, aldeer
hit siin liif oen bihalda mey. Soe weinet ende scryt dat onieriga
kind ende wyst dan syn nakena lyae ende syn huuslaes, ende syn fader
deer him reda schuld, to ienst dyn honger ende winter nevil cald, dat
hi so diepe ende dimme mitta fiower neylen is onder eke ende onder
da eerda bisloten ende bitacbt, so moet dio moder her kindes eerwe
setta ende sella omdat hio da bihield habbe ende biwaer also lang so
hit onierich is, dat hit oen forste ner oen honger naet forfare.


    Anjum print. (1466.)



Thju forma ned is: Sahwersa en barn jvng is fensen and feterad
northward vr-et hef jeftha sudward vr tha berga, sa ach thju mam
hjara barns erva to settande and to seljande and hjra barn to lesane
and thes lives to bihelpane.

Thju othera ned is: jef tha jera djura warthat and thi hete hvnger wr
thet land farth and that baean stjera wil, sa mot thju mam hjara barns
erva setta and selja and kapja hiri barne ky and skep and keren ther
mitha man thet barn thes lives bihelpe.

Thju tredde ned is: sahwersa that barn is stoknaked jefta huslas and
then thi tjustera nevil and kalda winter ankvmth, sa farth allera
mannalik an sin hof and an sin hus and an warande gata, and thet wilde
kwik sykath thene hola bam and there berga hly ther-it sin lif an
bihalda mei, sa wenath and krytath that vnjerich barn and wyst then
sin nakeda litha and sin huslas-sa and sin tat ther him hreda skolde
tojenst tha hvnger and tha kalda winter nevil, that hi sa djap and
dimme mithfjuwer neilum vndera eke and vnder tha irtha bisletten and
bidobben is, sa mot thju mam hjara barns erva setta and selja vmbe
that hju tha bihield have and tha waringa al sa long sa hit vnjerich
sy, til thju-t hor an frost ner an hvnger navt vmkvma ne mei.


    Translated by J. G. O.







ADELA.


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, and therefore began to perish. In order not to lose them,
I copied them on foreign paper.

In case you inherit them, you must copy them likewise, and your
children must do so too, so that they may never be lost.

Written at Liuwert, in the three thousand four hundred and forty-ninth
year after Atland was submerged--that is, according to the Christian
reckoning, the year 1256. Hiddo, surnamed Over de Linda.--Watch.



Beloved successors, for the sake of our dear forefathers, and of our
dear liberty, I entreat you a thousand times never let the eye of
a monk look on these writings. They are very insinuating, but they
destroy in an underhand manner all that relates to us Frisians. In
order to gain rich benefices, they conspire with foreign kings, who
know that we are their greatest enemies, because we dare to speak to
their people of liberty, rights, and the duties of princes. Therefore
they seek to destroy all that we derive from our forefathers, and
all that is left of our old customs.

Ah, my beloved ones! I have visited their courts! If Wr-alda permits
it, and we do not shew ourselves strong to resist, they will altogether
exterminate us.

Liko, surnamed over de Linda.

Written at Liudwert, Anno Domini 803.






THE BOOK OF ADELA'S FOLLOWERS.


Thirty years after the day on which the Volksmoeder was murdered by
the commander Magy, was a time of great distress. All the states that
lie on the other side of the Weser had been wrested from us, and had
fallen under the power of Magy, and it looked as if his power was to
become supreme over the whole land. To avert this misfortune a general
assembly of the people was summoned, which was attended by all the
men who stood in good repute with the Maagden (priestesses). Then at
the end of three days the whole council was in confusion, and in the
same position as when they came together. Thereupon Adela demanded
to be heard, and said:--

You all know that I was three years Burgtmaagd. You know also that
I was chosen for Volksmoeder, and that I refused to be Volksmoeder
because I wished to marry Apol; but what you do not know is, that I
have watched everything that has happened, as if I had really been
your Volksmoeder. I have constantly travelled about, observing what
was going on. By that means I have become acquainted with many things
that others do not know. You said yesterday that our relatives on
the other side of the Weser were dull and cowardly; but I may tell
you that the Magy has not won a single village from them by force of
arms; but only by detestable deceit, and still more by the rapacity
of their dukes and nobles.

Frya has said we must not admit amongst us any but free people; but
what have they done? They have imitated our enemies, and instead of
killing their prisoners, or letting them go free, they have despised
the counsel of Frya, and have made slaves of them.

Because they have acted thus, Frya cared no longer to watch over
them. They robbed others of their freedom, and therefore lost
their own.

This is well known to you, but I will tell you how they came to sink
so low. The Finn women had children. These grew up with our free
children. They played and gamboled together in the fields, and were
also together by the hearth.

There they learned with pleasure the loose ways of the Finns, because
they were bad and new; and thus they became denationalised in spite of
the efforts of their parents. When the children grew up, and saw that
the children of the Finns handled no weapons, and scarcely worked,
they took a distaste for work, and became proud.

The principal men and their cleverest sons made up to the wanton
daughters of the Finns; and their own daughters, led astray by this bad
example, allowed themselves to be beguiled by the handsome young Finns
in derision of their depraved fathers. When the Magy found this out,
he took the handsomest of his Finns and Magyars, and promised them
"red cows with golden horns" to let themselves be taken prisoners
by our people in order to spread his doctrines. His people did even
more. Children disappeared, were taken away to the uplands, and after
they had been brought up in his pernicious doctrines, were sent back.

When these pretended prisoners had learned our language, they
persuaded the dukes and nobles that they should become subject to the
Magy--that then their sons would succeed to them without having to
be elected. Those who by their good deeds had gained a piece of land
in front of their house, they promised on their side should receive
in addition a piece behind; those who had got a piece before and
behind, should have a rondeel (complete circuit); and those who had
a rondeel should have a whole freehold. If the seniors were true to
Frya, then they changed their course, and turned to the degenerate
sons. Yesterday there were among you those who would have called
the whole people together, to compel the eastern states to return to
their duty. According to my humble opinion, they would have made a
great mistake. Suppose that there was a very serious epidemic among
the cattle, would you run the risk of sending your own healthy cattle
among the sick ones? Certainly not. Every one must see that doing
that would turn out very badly for the whole of the cattle. Who, then,
would be so imprudent as to send their children among a people wholly
depraved? If I were to give you any advice, it would be to choose a
new Volksmoeder. I know that you are in a difficulty about it, because
out of the thirteen Burgtmaagden that we still have remaining, eight
are candidates for the dignity; but I should pay no attention to that.

Teuntia, the Burgtmaagd of Medeasblik, who is not a candidate, is a
person of knowledge and sound sense, and quite as attached to our
people and our customs as all the rest together. I should farther
recommend that you should visit all the citadels, and write down all
the laws of Frya's Tex, as well as all the histories, and all that
is written on the walls, in order that it may not be destroyed with
the citadels.

It stands written that every Volksmoeder and every Burgtmaagd
shall have assistants and messengers--twenty-one maidens and seven
apprentices.

If I might add more, I would recommend that all the respectable girls
in the towns should be taught; for I say positively, and time will
show it, that if you wish to remain true children of Frya, never to
be vanquished by fraud or arms, you must take care to bring up your
daughters as true Frya's daughters.

You must teach the children how great our country has been, what
great men our forefathers were, how great we still are, if we compare
ourselves to others.

You must tell them of the sea-heroes, of their mighty deeds and
distant voyages. All these stories must be told by the fireside and
in the field, wherever it may be, in times of joy or sorrow; and if
you wish to impress it on the brains and the hearts of your sons,
you must let it flow through the lips of your wives and your daughters.

Adela's advice was followed.

These are the Grevetmen under whose direction this book is composed:--

Apol, Adela's husband; three times a sea-king; Grevetman of Ostflyland
and Lindaoorden. The towns Liudgarda, Lindahem, and Stavia are under
his care.

The Saxman Storo, Sytia's husband; Grevetman over the Hoogefennen and
Wouden. Nine times he was chosen as duke or heerman (commander). The
towns Buda and Manna-garda-forda are under his care.

Abelo, Jaltia's husband; Grevetman over the Zuiderfly-landen. He was
three times heerman. The towns Aken, Liudburg, and Katsburg are under
his care.

Enoch, Dywcke's husband; Grevetman over Westflyland and Texel. He
was chosen nine times for sea-king. Waraburg, Medeasblik, Forana,
and Fryasburg are under his care.

Foppe, Dunroo's husband; Grevetman over the seven islands. He was
five times sea-king. The town Walhallagara is under his care.

This was inscribed upon the walls of Fryasburg in Texland, as well
as at Stavia and Medeasblik.

It was Frya's day, and seven times seven years had elapsed since
Festa was appointed Volksmoeder by the desire of Frya. The citadel of
Medeasblik was ready, and a Burgtmaagd was chosen. Festa was about to
light her new lamp, and when she had done so in the presence of all
the people, Frya called from her watch-star, so that every one could
hear it: "Festa, take your style and write the things, that I may not
speak." Festa did as she was bid, and thus we became Frya's children,
and our earliest history began.

This is our earliest history.

Wr-alda, who alone is eternal and good, made the beginning. Then
commenced time. Time wrought all things, even the earth. The earth
bore grass, herbs, and trees, all useful and all noxious animals. All
that is good and useful she brought forth by day, and all that is
bad and injurious by night.

After the twelfth Juulfeest she brought forth three maidens:--

Lyda out of fierce heat.

Finda out of strong heat.

Frya out of moderate heat.

When the last came into existence, Wr-alda breathed his spirit upon
her in order that men might be bound to him. As soon as they were
full grown they took pleasure and delight in the visions of Wr-alda.

Hatred found its way among them.

They each bore twelve sons and twelve daughters--at every Juul-time
a couple. Thence come all mankind.

Lyda was black, with hair curled like a lamb's; her eyes shone like
stars, and shot out glances like those of a bird of prey.

Lyda was acute. She could hear a snake glide, and could smell a fish
in the water.

Lyda was strong and nimble. She could bend a large tree, yet when
she walked she did not bruise a flower-stalk.

Lyda was violent. Her voice was loud, and when she screamed in anger
every creature quailed.

Wonderful Lyda! She had no regard for laws; her actions were governed
by her passions. To help the weak she would kill the strong, and when
she had done it she would weep by their bodies.

Poor Lyda! She turned grey by her mad behaviour, and at last she died
heart-broken by the wickedness of her children. Foolish children! They
accused each other of their mother's death. They howled and fought
like wolves, and while they did this the birds devoured the corpse. Who
can refrain from tears at such a recital?

Finda was yellow, and her hair was like the mane of a horse. She
could not bend a tree, but where Lyda killed one lion she killed ten.

Finda was seductive. Her voice was sweeter than any bird's. Her
eyes were alluring and enticing, but whoever looked upon them became
her slave.

Finda was unreasonable. She wrote thousands of laws, but she never
obeyed one. She despised the frankness of the good, and gave herself
up to flatterers.

That was her misfortune. Her head was too full, but her heart was too
vain. She loved nobody but herself, and she wished that all should
love her.

False Finda! Honey-sweet were her words, but those who trusted them
found sorrow at hand.

Selfish Finda! She wished to rule everybody, and her sons were like
her. They made their sisters serve them, and they slew each other
for the mastery.

Treacherous Finda! One wrong word would irritate her, and the
cruellest deeds did not affect her. If she saw a lizard swallow a
spider, she shuddered; but if she saw her children kill a Frisian,
her bosom swelled with pleasure.

Unfortunate Finda! She died in the bloom of her age, and the mode of
her death is unknown.

Hypocritical children! Her corpse was buried under a costly stone,
pompous inscriptions were written on it, and loud lamentations were
heard at it, but in private not a tear was shed.

Despicable people! The laws that Finda established were written
on golden tables, but the object for which they were made was never
attained. The good laws were abolished, and selfishness instituted bad
ones in their place. O Finda! then the earth overflowed with blood,
and your children were mown down like grass. Yes, Finda! those were
the fruits of your vanity. Look down from your watch-star and weep.

Frya was white like the snow at sunrise, and the blue of her eyes
vied with the rainbow.

Beautiful Frya! Like the rays of the sun shone the locks of her hair,
which were as fine as spiders' webs.

Clever Frya! When she opened her lips the birds ceased to sing and
the leaves to quiver.

Powerful Frya! At the glance of her eye the lion lay down at her feet
and the adder withheld his poison.

Pure Frya! Her food was honey, and her beverage was dew gathered from
the cups of the flowers.

Sensible Frya! The first lesson that she taught her children was
self-control, and the second was the love of virtue; and when they
were grown she taught them the value of liberty; for she said,
"Without liberty all other virtues serve to make you slaves, and to
disgrace your origin."

Generous Frya! She never allowed metal to be dug from the earth for
her own benefit, but when she did it it was for the general use.

Most happy Frya! Like the starry host in the firmament, her children
clustered around her.

Wise Frya! When she had seen her children reach the seventh generation,
she summoned them all to Flyland, and there gave them her Tex, saying,
"Let this be your guide, and it can never go ill with you."

Exalted Frya! When she had thus spoken the earth shook like the sea
of Wr-alda. The ground of Flyland sunk beneath her feet, the air
was dimmed by tears, and when they looked for their mother she was
already risen to her watching star; then at length thunder burst from
the clouds, and the lightning wrote upon the firmament "Watch!"

Far-seeing Frya! The land from which she had risen was now a stream,
and except her Tex all that was in it was overwhelmed.

Obedient children! When they came to themselves again, they made
this high mound and built this citadel upon it, and on the walls
they wrote the Tex, and that every one should be able to find it they
called the land about it Texland. Therefore it shall remain as long
as the earth shall be the earth.






FRYA'S TEX.


Prosperity awaits the free. At last they shall see me again. Through
him only can I recognise as free who is neither a slave to another
nor to himself. This is my counsel:--

1. When in dire distress, and when mental and physical energy avail
nothing, then have recourse to the spirit of Wr-alda; but do not
appeal to him before you have tried all other means, for I tell you
beforehand, and time will prove its truth, that those who give way
to discouragement sink under their burdens.

2. To Wr-alda's spirit only shall you bend the knee in
gratitude--thricefold--for what you have received, for what you do
receive, and for the hope of aid in time of need.

3. You have seen how speedily I have come to your assistance. Do
likewise to your neighbour, but wait not for his entreaties. The
suffering would curse you, my maidens would erase your name from the
book, and I would regard you as a stranger.

4. Let not your neighbour express his thanks to you on bended knee,
which is only due to Wr-alda's spirit. Envy would assail you, Wisdom
would ridicule you, and my maidens would accuse you of irreverence.

5. Four things are given for your enjoyment--air, water, land, and
fire--but Wr-alda is the sole possessor of them. Therefore my counsel
to you is, choose upright men who will fairly divide the labour and
the fruits, so that no man shall be exempt from work or from the duty
of defence.

6. If ever it should happen that one of your people should sell his
freedom, he is not of you, he is a bastard. I counsel you to expel him
and his mother from the land. Repeat this to your children morning,
noon, and night, till they think of it in their dreams.

7. If any man shall deprive another, even his debtor, of his liberty,
let him be to you as a vile slave; and I advise you to burn his body
and that of his mother in an open place, and bury them fifty feet
below the ground, so that no grass shall grow upon them. It would
poison your cattle.

8. Meddle not with the people of Lyda, nor of Finda, because Wr-alda
would help them, and any injury that you inflicted on them would
recoil upon your own heads.

9. If it should happen that they come to you for advice or assistance,
then it behoves you to help them; but if they should rob you, then
fall upon them with fire and sword.

10. If any of them should seek a daughter of yours to wife, and she is
willing, explain to her her folly; but if she will follow her lover,
let her go in peace.

11. If your son wishes for a daughter of theirs, do the same as to your
daughter; but let not either one or the other ever return among you,
for they would introduce foreign morals and customs, and if these
were accepted by you, I could no longer watch over you.

12. Upon my servant Fasta I have placed all my hopes. Therefore
you must choose her for Eeremoeder. Follow my advice, then she will
hereafter remain my servant as well as all the sacred maidens who
succeed her. Then shall the lamp which I have lighted for you never be
extinguished. Its brightness shall always illuminate your intellect,
and you shall always remain as free from foreign domination as your
fresh river-water is distinct from the salt sea.






THIS HAS FASTA SPOKEN.


All the regulations which have existed a century, that is, a hundred
years, may by the advice of the Eeremoeder, with the consent of
the community, be inscribed upon the walls of the citadel, and when
inscribed on the walls they become laws, and it is our duty to respect
them all. If by force or necessity any regulations should be imposed
upon us at variance with our laws and customs, we must submit; but
should we be released, we must always return to our own again. That
is Frya's will, and must be that of all her children.






FASTA SAID--


Anything that any man commences, whatever it may be, on the day
appointed for Frya's worship shall eternally fail, for time has
proved that she was right; and it is become a law that no man shall,
except from absolute necessity, keep that day otherwise than as a
joyful feast.






THESE ARE THE LAWS ESTABLISHED FOR THE GOVERNMENT OF THE CITADELS.


1. Whenever a citadel is built, the lamp belonging to it must be
lighted at the original lamp in Texland, and that can only be done
by the mother.

2. Every mother shall appoint her own maidens. She may even choose
those who are mothers in other towns.

3. The mother of Texland may appoint her own successor, but should
she die without having done so, the election shall take place at a
general assembly of the whole nation.

4. The mother of Texland may have twenty-one maidens and seven
assistants, so that there may always be seven to attend the lamp day
and night. She may have the same number of maidens who are mothers
in other towns.

5. If a maiden wishes to marry, she must announce it to the mother,
and immediately resign her office, before her passion shall have
polluted the light.

6. For the service of the mother and of each of the Burgtmaidens
there shall be appointed twenty-one townsmen--seven civilians of
mature years, seven warriors of mature years, and seven seamen of
mature years.

7. Out of the seven three shall retire every year, and shall not be
replaced by members of their own family nearer than the fourth degree.

8. Each may have three hundred young townsmen as defenders.

9. For this service they must study Frya's Tex and the laws. From
the sages they must learn wisdom, from the warriors the art of war,
and from the sea-kings the skill required for distant voyages.

10. Every year one hundred of the defenders shall return to their
homes, and those that may have been wounded shall remain in the
citadels.

11. At the election of the defenders no burgher or Grevetman, or
other person of distinction, shall vote, but only the people.

12. The mother at Texland shall have three times seven active
messengers, and three times twelve speedy horses. In the other citadels
each maiden shall have three messengers and seven horses.

13. Every citadel shall have fifty agriculturists chosen by the people,
but only those may be chosen who are not strong enough to go to war
or to go to sea.

14. Every citadel must provide for its own sustenance, and must
maintain its own defences, and look after its share of the general
contributions.

15. If a man is chosen to fill any office and refuses to serve, he
can never become a burgher, nor have any vote. And if he is already
a burgher, he shall cease to be so.

16. If any man wishes to consult the mother or a Burgtmaid, he must
apply to the secretary, who will take him to the Burgtmaster. He
will then be examined by a surgeon to see if he is in good health. If
he is passed, he shall lay aside his arms, and seven warriors shall
present him to the mother.

17. If the affair concerns only one district, he must bring forward not
less than three witnesses; but if it affects the whole of Friesland,
he must have twenty-one additional witnesses, in order to guard
against any deceptions.

18. Under all circumstances the mother must take care that her
children, that is, Frya's people, shall remain as temperate as
possible. This is her most important duty, and it is the duty of all
of us to help her in performing it.

19. If she is called upon to decide any judicial question between
a Grevetman and the community, she must incline towards the side of
the community in order to maintain peace, and because it is better
that one man should suffer than many.

20. If any one comes to the mother for advice, and she is prepared
to give it, she must do it immediately. If she does not know what to
advise, he must remain waiting seven days; and if she then is unable
to advise, he must go away without complaining, for it is better to
have no advice at all than bad advice.

21. If a mother shall have given bad advice out of ill will, she must
be killed or driven out of the land, deprived of everything.

22. If her Burgtheeren are accomplices, they are to be treated in a
similar manner.

23. If her guilt is doubtful or only suspected, it must be considered
and debated, if necessary, for twenty-one weeks. If half the votes
are against her, she must be declared innocent. If two-thirds are
against her, she must wait a whole year. If the votes are then the
same, she must be considered guilty, but may not be put to death.

24. If any of the one-third who have voted for her wish to go away
with her, they may depart with all their live and dead stock, and
shall not be the less considered, since the majority may be wrong as
well as the minority.






UNIVERSAL LAW.


1. All free-born men are equal, wherefore they must all have equal
rights on sea and land, and on all that Wr-alda has given.

2. Every man may seek the wife of his choice, and every woman may
bestow her hand on him whom she loves.

3. When a man takes a wife, a house and yard must be given to him. If
there is none, one must be built for him.

4. If he has taken a wife in another village, and wishes to remain,
they must give him a house there, and likewise the free use of
the common.

5. To every man must be given a piece of land behind his house. No
man shall have land in front of his house, still less an enclosure,
unless he has performed some public service. In such a case it may be
given, and the youngest son may inherit it, but after him it returns
to the community.

6. Every village shall possess a common for the general good, and the
chief of the village shall take care that it is kept in good order,
so that posterity shall find it uninjured.

7. Every village shall have a market-place. All the rest of the land
shall be for tillage and forest. No one shall fell trees without the
consent of the community, or without the knowledge of the forester;
for the forests are general property, and no man can appropriate them.

8. The market charges shall not exceed one-twelfth of the value of
the goods either to natives or strangers. The portion taken for the
charges shall not be sold before the other goods.

9. All the market receipts must be divided yearly into a hundred
parts three days before the Juul-day.

10. The Grevetman and his council shall take twenty parts; the keeper
of the market ten, and his assistants five; the Volksmoeder one,
the midwife four, the village ten, and the poor and infirm shall have
fifty parts.

11. There shall be no usurers in the market.

If any should come, it will be the duty of the maidens to make it
known through the whole land, in order that such people may not be
chosen for any office, because they are hard-hearted.

For the sake of money they would betray everybody--the people, the
mother, their nearest relations, and even their own selves.

12. If any man should attempt to sell diseased cattle or damaged
goods for sound, the market-keeper shall expel him, and the maidens
shall proclaim him through the country.

In early times almost all the Finns lived together in their native
land, which was called Aldland, and is now submerged. They were thus
far away, and we had no wars. When they were driven hitherwards, and
appeared as robbers, then arose the necessity of defending ourselves,
and we had armies, kings, and wars.

For all this there were established regulations, and out of the
regulations came fixed laws.






HERE FOLLOW THE LAWS WHICH WERE THUS ESTABLISHED.


1. Every Frisian must resist the assailants with such weapons as he
can procure, invent, and use.

2. When a boy is twelve years old he must devote one day in seven to
learning how to use his weapons.

3. As soon as he is perfect in the use of them they are to be given
to him, and he is to be admitted as a warrior.

4. After serving as a warrior three years, he may become a citizen,
and may have a vote in the election of the headman.

5. When he has been seven years a voter he then may have a vote for
the chief or king, and may be himself elected.

6. Every year he must be re-elected.

7. Except the king, all other officials are re-eligible who act
according to Frya's laws.

8. No king may be in office more than three years, in order that the
office may not be permanent.

9. After an interval of seven years he may be elected again.

10. If the king is killed by the enemy, his nearest relative may be
a candidate to succeed him.

11. If he dies a natural death, or if his period of service has
expired, he shall not be succeeded by any blood relation nearer than
the fourth degree.

12. Those who fight with arms are not men of counsel, therefore no
king must bear arms. His wisdom must be his weapon, and the love of
his warriors his shield.






THESE ARE THE RIGHTS OF THE MOTHERS AND THE KINGS.


1. If war breaks out, the mother sends her messengers to the king,
who sends messengers to the Grevetmen to call the citizens to arms.

2. The Grevetmen call all the citizens together and decide how many
men shall be sent.

3. All the resolutions must immediately be sent to the mother by
messengers and witnesses.

4. The mother considers all the resolutions and decides upon them,
and with this the king as well as the people must be satisfied.

5. When in the field, the king consults only his superior officers, but
three citizens of the mother must be present, without any voice. These
citizens must send daily reports to the mother, that they may be sure
nothing is done contrary to the counsels of Frya.

6. If the king wishes to do anything which his council opposes,
he may not persist in it.

7. If an enemy appears unexpectedly, then the king's orders must
be obeyed.

8. If the king is not present, the next to him takes command, and so
on in succession according to rank.

9. If there is no leader present, one must be chosen.

10. If there is no time to choose, any one may come forward who feels
himself capable of leading.

11. If a king has conquered a dangerous enemy, his successors may take
his name after their own. The king may, if he wishes, choose an open
piece of ground for a house and ground; the ground shall be enclosed,
and may be so large that there shall be seven hundred steps to the
boundary in all directions from the house.

12. His youngest son may inherit this, and that son's youngest son
after him; then it shall return to the community.






HERE ARE THE RULES ESTABLISHED FOR THE SECURITY OF ALL FRISIANS.


1. Whenever new laws are made or new regulations established, they
must be for the common good, and not for individual advantage.

2. Whenever in time of war either ships or houses are destroyed,
either by the enemy or as a matter of precaution, a general levy
shall be assessed on the people to make it good again, so that no
one may neglect the general welfare to preserve his own interest.

3. At the conclusion of a war, if any men are so severely wounded as
to be unable to work, they shall be maintained at the public expense,
and shall have the best seats at festivals, in order that the young
may learn to honour them.

4. If there are widows and orphans, they shall likewise be maintained
at the public expense; and the sons may inscribe the names of their
fathers on their shields for the honour of their families.

5. If any who have been taken prisoners should return, they must be
kept separate from the camp, because they may have obtained their
liberty by making treacherous promises, and thus they may avoid
keeping their promises without forfeiting their honour.

6. If any enemies be taken prisoners, they must be sent to the interior
of the country, that they may learn our free customs.

7. If they are afterwards set free, it must be done with kindness
by the maidens, in order that we may make them comrades and friends,
instead of haters and enemies.






FROM MINNO'S WRITINGS.


If any one should be so wicked as to commit robbery, murder, arson,
rape, or any other crime, upon a neighbouring state, and our people
wish to inflict punishment, the culprit shall be put to death in
the presence of the offended, in order that no war may arise, and
the innocent suffer for the guilty. If the offended will spare his
life and forego their revenge, it may be permitted. If the culprit
should be a king, Grevetman, or other person in authority, we must
make good his fault, but he must be punished.

If he bears on his shield the honourable name of his forefathers,
his kinsmen shall no longer wear it, in order that every man may look
after the conduct of his relatives.






LAWS FOR THE NAVIGATORS.

Navigator is the title of those who make foreign voyages.


1. All Frya's sons have equal rights, and every stalwart youth may
offer himself as a navigator to the Olderman, who may not refuse him
as long as there is any vacancy.

2. The navigators may choose their own masters.

3. The traders must be chosen and named by the community to which
they belong, and the navigators have no voice in their election.

4. If during a voyage it is found that the king is bad or incompetent,
another may be put in his place, and on the return home he may make
his complaint to the Olderman.

5. If the fleet returns with profits, the sailors may divide one-third
among themselves in the following manner: The king twelve portions,
the admiral seven, the boatswains each two portions, the captains
three, and the rest of the crew each one part; the youngest boys
each one-third of a portion, the second boys half a portion each,
and the eldest boys two-thirds of a portion each.

6. If any have been disabled, they must be maintained at the public
expense, and honoured in the same way as the soldiers.

7. If any have died on the voyage, their nearest relatives inherit
their portion.

8. Their widows and orphans must be maintained at the public expense;
and if they were killed in a sea-fight, their sons may bear the names
of their fathers on their shields.

9. If a topsailman is lost, his heirs shall receive a whole portion.

10. If he was betrothed, his bride may claim seven portions in order
to erect a monument to her bridegroom, but then she must remain a
widow all her life.

11. If the community is fitting out a fleet, the purveyors must provide
the best provisions for the voyage, and for the women and children.

12. If a sailor is worn out and poor, and has no house or patrimony,
one must be given him. If he does not wish for a house, his friends
may take him home; and the community must bear the expense, unless
his friends decline to receive it.






USEFUL EXTRACTS FROM THE WRITINGS LEFT BY MINNO.


Minno was an ancient sea-king. He was a seer and a philosopher, and
he gave laws to the Cretans. He was born at Lindaoord, and after all
his wanderings he had the happiness to die at Lindahem.

If our neighbours have a piece of land or water which it would be
advantageous for us to possess, it is proper that we should offer to
buy it. If they refuse to sell it, we must let them keep it. This is
Frya's Tex, and it would be unjust to act contrary to it.

If any of our neighbours quarrel and fight about any matter except
land, and they request us to arbitrate, our best course will be
to decline; but if they insist upon it, it must be done honourably
and justly.

If any one comes and says, I am at war, you must help me; or another
comes and says, My son is an infant and incompetent, and I am old,
so I wish you to be his guardian, and to take charge of my property
until he is of age, it is proper to refuse in order that we may not
come into disputes about matters foreign to our free customs.

Whenever a foreign trader comes to the open markets at Wyringen and
Almanland, if he cheats, he must immediately be fined, and it must
be published by the maidens throughout the whole country.

If he should come back, no one must deal with him. He must return as
he came.

Whenever traders are chosen to go to trading stations, or to sail
with the fleets, they must be well known and of good reputation with
the maidens.

If, however, a bad man should by chance be chosen and should try to
cheat, the others are bound to remove him. If he should have committed
a cheat, it must be made good, and the culprit must be banished from
the land in order that our name may be everywhere held in honour.

If we should be ill-treated in a foreign market, whether distant or
near, we must immediately attack them; for though we desire to be at
peace, we must not let our neighbours underrate us or think that we
are afraid.

In my youth I often grumbled at the strictness of the laws, but
afterwards I learned to thank Frya for her Tex and our forefathers
for the laws which they established upon it. Wr-alda or Alvader has
given me many years, and I have travelled over many lands and seas,
and after all that I have seen, I am convinced that we alone are
chosen by Alvader to have laws. Lyda's people can neither make laws
nor obey them, they are too stupid and uncivilised. Many are like
Finda. They are clever enough, but they are too rapacious, haughty,
false, immoral, and bloodthirsty.

The toad blows himself out, but he can only crawl. The frog cries
"Work, work;" but he can do nothing but hop and make himself
ridiculous. The raven cries "Spare, spare;" but he steals and wastes
everything that he gets into his beak.

Finda's people are just like these. They say a great deal about
making good laws, and every one wishes to make regulations against
misconduct, but does not wish to submit to them himself. Whoever is
the most crafty crows over the others, and tries to make them submit
to him, till another comes who drives him off his perch.

The word "Eva" is too sacred for common use, therefore men have
learned to say "Evin."

"Eva" means that sentiment which is implanted in the breast of every
man in order that he may know what is right and what is wrong, and by
which he is able to judge his own deeds and those of others; that is,
if he has been well and properly brought up. "Eva" has also another
meaning; that is, tranquil, smooth, like water that is not stirred by a
breath of wind. If the water is disturbed it becomes troubled, uneven,
but it always has a tendency to return to its tranquil condition. That
is its nature, just as the inclination towards justice and freedom
exists in Frya's children. We derive this disposition from the spirit
of our father Wr-alda, which speaks strongly in Frya's children,
and will eternally remain so. Eternity is another symbol of Wr-alda,
who remains always just and unchangeable.

Eternal and unalterable are the signs wisdom and rectitude, which
must be sought after by all pious people, and must be possessed by
all judges. If, therefore, it is desired to make laws and regulations
which shall be permanent, they must be equal for all men. The judges
must pronounce their decisions according to these laws. If any crime
is committed respecting which no law has been made, a general assembly
of the people shall be called, where judgment shall be pronounced in
accordance with the inspiration of Wr-alda's spirit. If we act thus,
our judgment will never fail to be right.

If instead of doing right, men will commit wrong, there will arise
quarrels and differences among people and states. Thence arise civil
wars, and everything is thrown into confusion and destroyed; and,
O foolish people! while you are injuring each other the spiteful
Finda's people with their false priests come and attack your ports,
ravish your daughters, corrupt your morals, and at last throw the
bonds of slavery over every freeman's neck.






FROM MINNO'S WRITINGS.


When Nyhalennia, whose real name was Min-erva, was well established,
and the Krekalanders loved her as well as our own people did, there
came some princes and priests to her citadel and asked Min-erva, where
her possessions lay. Hellenia answered, I carry my possessions in
my own bosom. What I have inherited is the love of wisdom, justice,
and freedom. If I lose these I shall become as the least of your
slaves; now I give advice for nothing, but then I should sell it. The
gentlemen went away laughing and saying, Your humble servants, wise
Hellenia. But they missed their object, for the people took up this
name as a name of honour. When they saw that their shot had missed they
began to calumniate her, and to say that she had bewitched the people;
but our people and the good Krekalanders understood at once that it
was calumny. She was once asked, If you are not a witch, what is the
use of the eggs that you always carry with you? Min-erva answered,
These eggs are the symbols of Frya's counsels, in which our future
and that of the whole human race lies concealed. Time will hatch them,
and we must watch that no harm happens to them. The priests said, Well
answered; but what is the use of the dog on your right hand? Hellenia
replied, Does not the shepherd have a sheep-dog to keep his flock
together? What the dog is to the shepherd I am in Frya's service. I
must watch over Frya's flocks. We understand that very well, said the
priests; but tell us what means the owl that always sits upon your
head, is that light-shunning animal a sign of your clear vision? No,
answered Hellenia; he reminds me that there are people on earth who,
like him, have their homes in churches and holes, who go about in the
twilight, not, like him, to deliver us from mice and other plagues,
but to invent tricks to steal away the knowledge of other people, in
order to take advantage of them, to make slaves of them, and to suck
their blood like leeches. Another time they came with a whole troop
of people, when the plague was in the country, and said: We are all
making offerings to the gods that they may take away the plague. Will
you not help to turn away their anger, or have you yourself brought the
plague into the land with all your arts? No, said Min-erva; I know no
gods that do evil, therefore I cannot ask them to do better. I only
know one good spirit, that is Wr-alda's; and as he is good he never
does evil. Where, then, does evil come from? asked the priests. All
the evil comes from you, and from the stupidity of the people who let
themselves be deceived by you. If, then, your god is so exceedingly
good, why does he not turn away the bad? asked the priests. Hellenia
answered: Frya has placed us here, and the carrier, that is, Time,
must do the rest. For all calamities there is counsel and remedy to
be found, but Wr-alda wills that we should search it out ourselves,
in order that we may become strong and wise. If we will not do that,
he leaves us to our own devices, in order that we may experience the
results of wise or foolish conduct. Then a prince said, I should think
it best to submit. Very possibly, answered Hellenia; for then men
would be like sheep, and you and the priests would take care of them,
shearing them and leading them to the shambles. This is what our god
does not desire, he desires that we should help one another, but that
all should be free and wise. That is also our desire, and therefore our
people choose their princes, counts, councillors, chiefs, and masters
among the wisest of the good men, in order that every man shall do
his best to be wise and good. Thus doing, we learn ourselves and
teach the people that being wise and acting wisely can alone lead to
holiness. That seems very good judgment, said the priests; but if you
mean that the plague is caused by our stupidity, then Nyhellenia will
perhaps be so good as to bestow upon us a little of that new light of
which she is so proud. Yes, said Hellenia, but ravens and other birds
of prey feed only on dead carrion, whereas the plague feeds not only
on carrion but on bad laws and customs and wicked passions. If you
wish the plague to depart from you and not return, you must put away
your bad passions and become pure within and without. We admit that
the advice is good, said the priests, but how shall we induce all the
people under our rule to agree to it? Then Hellenia stood up and said:
The sparrows follow the sower, and the people their good princes,
therefore it becomes you to begin by rendering yourselves pure, so
that you may look within and without, and not be ashamed of your own
conduct. Now, instead of purifying the people, you have invented foul
festivals, in which they have so long revelled that they wallow like
swine in the mire to atone for your evil passions. The people began
to mock and to jeer, so that she did not dare to pursue the subject;
and one would have thought that they would have called all the people
together to drive us out of the land; but no, in place of abusing
her they went all about from the heathenish Krekaland to the Alps,
proclaiming that it had pleased the Almighty God to send his clever
daughter Min-erva, surnamed Nyhellenia, over the sea in a cloud to
give people good counsel, and that all who listened to her should
become rich and happy, and in the end governors of all the kingdoms
of the earth. They erected statues to her on all their altars,
they announced and sold to the simple people advice that she had
never given, and related miracles that she had never performed. They
cunningly made themselves masters of our laws and customs, and by
craft and subtlety were able to explain and spread them around. They
appointed priestesses under their own care, who were apparently
under the protection of Festa, our first Eeremoeder, to watch over
the holy lamp; but that lamp they lit themselves, and instead of
imbuing the priestesses with wisdom, and then sending them to watch
the sick and educate the young, they made them stupid and ignorant,
and never allowed them to come out. They were employed as advisers,
but the advice which seemed to come from them was but the repetition of
the behests of the priests. When Nyhellenia died, we wished to choose
another mother, and some of us wished to go to Texland to look for
her; but the priests, who were all-powerful among their own people,
would not permit it, and accused us before the people of being unholy.






FROM THE WRITINGS OF MINNO.


When I came away from Athenia with my followers, we arrived at
an island named by my crew Kreta, because of the cries that the
inhabitants raised on our arrival. When they really saw that we did
not come to make war, they were quiet, so that at last I was able to
buy a harbour in exchange for a boat and some iron implements, and a
piece of land. When we had been settled there a short time, and they
discovered that we had no slaves, they were very much astonished;
and when I explained to them that we had laws which made everybody
equal, they wished to have the same; but they had hardly established
them before the whole land was in confusion.

The priests and the princes declared that we had excited their
subjects to rebellion, and the people appealed to us for aid and
protection. When the princes saw that they were about to lose their
kingdom, they gave freedom to their people, and came to me to establish
a code of laws. The people, however, got no freedom, and the princes
remained masters, acting according to their own pleasure. When this
storm had passed, they began to sow divisions among us. They told my
people that I had invoked their assistance to make myself permanent
king. Once I found poison in my food. So when a ship from Flyland
sailed past, I quietly took my departure. Leaving alone, then, my own
adventures, I will conclude this history by saying that we must not
have anything to do with Finda's people, wherever it may be, because
they are full of false tricks, fully as much to be feared as their
sweet wine with deadly poison.


                       HERE ENDS MINNO'S WRITING.






THESE ARE THE THREE PRINCIPLES ON WHICH THESE LAWS ARE FOUNDED.


1. Everybody knows that he requires the necessaries of life, and if
he cannot obtain them he does not know how to preserve his life.

2. All men have a natural desire to have children, and if it is not
satisfied they are not aware what evil may spring from it.

3. Every man knows that he wishes to live free and undisturbed,
and that others wish the same thing.

To secure this, these laws and regulations are made.

The people of Finda have also their rules and regulations, but these
are not made according to what is just--only for the advantage of
priests and princes--therefore their states are full of disputes
and murder.

1. If any man falls into a state of destitution, his case must be
brought before the count by the maidens, because a high-minded Frisian
cannot bear to do that himself.

2. If any man becomes poor because he will not work, he must be sent
out of the country, because the cowardly and lazy are troublesome
and ill-disposed, therefore they ought to be got rid of.

3. Every young man ought to seek a bride and to be married at
five-and-twenty.

4. If a young man is not married at five-and-twenty, he must be
driven from his home, and the younger men must avoid him. If then
he will not marry, he must be declared dead, and leave the country,
so that he may not give offence.

5. If a man is impotent, he must openly declare that no one has
anything to fear from him, then he may come or go where he likes.

6. If after that he commits any act of incontinence, then he must
flee away; if he does not, he may be given over to the vengeance of
those whom he has offended, and no one may aid him.

7. Any one who commits a theft shall restore it threefold. For a
second offence he shall be sent to the tin mines. The person robbed
may forgive him if he pleases, but for a third offence no one shall
protect him.






THESE RULES ARE MADE FOR ANGRY PEOPLE.


1. If a man in a passion or out of ill will breaks another's limb
or puts out an eye or a tooth, he must pay whatever the injured
man demands. If he cannot pay, he must suffer the same injury as
he has done to the other. If he refuses this, he must appeal to the
Burgtmaagd in order to be sent to work in the iron or tin mines until
he has expiated his crime under the general law.

2. If a man is so wicked as to kill a Frisian, he must forfeit his
own life; but if the Burgtmaagd can send him to the tin mines for
his life before he is taken, she may do so.

3. If the prisoner can prove by proper witnesses that the death was
accidental, he may go free; but if it happens a second time, he must go
to the tin mines, in order to avoid any unseemly hatred or vengeance.






THESE ARE THE RULES CONCERNING BASTARDS.


1. If any man sets fire to another's house, he is no Frisian, he is
a bastard. If he is caught in the act, he must be thrown into the
fire; and wherever he may flee, he shall never be secure from the
avenging justice.

2. No true Frisian shall speak ill of the faults of his neighbours. If
any man injures himself, but does no harm to others, he must be his
own judge; but if he becomes so bad that he is dangerous to others,
they must bring it before the count. But if instead of going to the
count a man accuses another behind his back, he must be put on the
pillory in the market-place, and then sent out of the country, but
not to the tin mines, because even there a backbiter is to be feared.

3. If any man should prove a traitor and show to our enemies the paths
leading to our places of refuge, or creep into them by night, he must
be the offspring of Finda; he must be burnt. The sailors must take his
mother and all his relations to a desolate island, and there scatter
his ashes, in order that no poisonous herbs may spring from them. The
maidens must curse his name in all the states, in order that no child
may be called by his name, and that his ancestors may repudiate him.

War had come to an end, but famine came in its place. There were
three men who each stole a sack of corn from different owners, but
they were all caught. The first owner brought his thief to the judge,
and the maidens said everywhere that he had done right. The second
owner took the corn away from his thief and let him go in peace. The
maidens said he has done well. The third owner went to the thief's
house, and when he saw what misery was there, he went and brought a
waggon-load of necessaries to relieve their distress. Frya's maidens
came around him and wrote his deed in the eternal book, and wiped
out all his sins. This was reported to the Eeremoeder, and she had
it made known over the whole country.






WHAT IS WRITTEN HEREUNDER IS INSCRIBED ON THE WALLS OF WARABURGT.

(See Plate I.)


What appears at the top is the signs of the Juul--that is, the first
symbol of Wr-alda, also of the origin or beginning from which Time
is derived; this is the Kroder, which must always go round with the
Juul. According to this model Frya formed the set hand which she
used to write her Tex. When Fasta was Eeremoeder she made a running
hand out of it. The Witkoning--that is, the Sea-King Godfried the
Old--made separate numbers for the set hand and for the runic hand. It
is therefore not too much that we celebrate it once a year. We may be
eternally thankful to Wr-alda that he allowed his spirit to exercise
such an influence over our forefathers.

In her time Finda also invented a mode of writing, but that was so
high-flown and full of flourishes that her descendants have soon lost
the meaning of it.

Afterwards they learned our writing--that is, the Finns, the Thyriers,
and the Krekalanders--but they did not know that it was taken
from the Juul, and most therefore always be written round like the
sun. Furthermore, they wished that their writing should be illegible
by other people, because they always had matters to conceal. In
doing this they acted very unwisely, because their children could
only with great difficulty read the writings of their predecessors,
whereas our most ancient writings are as easy to read as those that
were written yesterday.

Here is a specimen of the set hand and of the running hand, as well
as of the figures, in both.

(See Plate II.)






THIS STANDS INSCRIBED UPON ALL CITADELS.


Before the bad time came our country was the most beautiful in the
world. The sun rose higher, and there was seldom frost. The trees and
shrubs produced various fruits, which are now lost. In the fields we
had not only barley, oats, and rye, but wheat which shone like gold,
and which could be baked in the sun's rays. The years were not counted,
for one was as happy as another.

On one side we were bounded by Wr-alda's Sea, on which no one but us
might or could sail; on the other side we were hedged in by the broad
Twiskland (Tusschenland, Duitschland), through which the Finda people
dared not come on account of the thick forests and the wild beasts.

Eastward our boundary went to the extremity of the East Sea, and
westward to the Mediterranean Sea; so that besides the small rivers
we had twelve large rivers given us by Wr-alda to keep our land moist,
and to show our seafaring men the way to his sea.

The banks of these rivers were at one time entirely inhabited
by our people, as well as the banks of the Rhine from one end
to the other. Opposite Denmark and Jutland we had colonies and a
Burgtmaagd. Thence we obtained copper and iron, as well as tar and
pitch, and some other necessaries. Opposite to us we had Britain,
formerly Westland, with her tin mines.

Britain was the land of the exiles, who with the help of their
Burgtmaagd had gone away to save their lives; but in order that they
might not come back they were tattooed with a B on the forehead, the
banished with a red dye, the other criminals with blue. Moreover, our
sailors and merchants had many factories among the distant Krekalanders
and in Lydia. In Lydia (Lybia) the people are black. As our country
was so great and extensive, we had many different names. Those who
were settled to the east of Denmark were called Jutten, because often
they did nothing else than look for amber (jutten) on the shore. Those
who lived in the islands were called Letten, because they lived an
isolated life. All those who lived between Denmark and the Sandval,
now the Scheldt, were called Stuurlieden (pilots), Zeekampers (naval
men), and Angelaren (fishermen). The Angelaren were men who fished in
the sea, and were so named because they used lines and hooks instead of
nets. From there to the nearest part of Krekaland the inhabitants were
called Kadhemers, because they never went to sea but remained ashore.

Those who were settled in the higher marches bounded by Twisklanden
(Germany) were called Saxmannen, because they were always armed
against the wild beasts and the savage Britons. Besides these we had
the names Landzaten (natives of the land), Marzaten (natives of the
fens), and Woud or Hout zaten (natives of the woods).






HOW THE BAD TIME CAME.


During the whole summer the sun had been hid behind the clouds,
as if unwilling to look upon the earth. There was perpetual calm,
and the damp mist hung like a wet sail over the houses and the
marshes. The air was heavy and oppressive, and in men's hearts was
neither joy nor cheerfulness. In the midst of this stillness the
earth began to tremble as if she was dying. The mountains opened to
vomit forth fire and flames. Some sank into the bosom of the earth,
and in other places mountains rose out of the plain. Aldland, called
by the seafaring people, Atland, disappeared, and the wild waves
rose so high over hill and dale that everything was buried in the
sea. Many people were swallowed up by the earth, and others who had
escaped the fire perished in the water.

It was not only in Finda's land that the earth vomited fire, but also
in Twiskland (Germany). Whole forests were burned one after the other,
and when the wind blew from that quarter our land was covered with
ashes. Rivers changed their course, and at their mouths new islands
were formed of sand and drift.

During three years this continued, but at length it ceased, and
forests became visible. Many countries were submerged, and in other
places land rose above the sea, and the wood was destroyed through
the half of Twiskland (Germany). Troops of Finda's people came and
settled in the empty places. Our dispersed people were exterminated
or made slaves. Then watchfulness was doubly impressed upon us,
and time taught us that union is force.






THIS IS INSCRIBED ON THE WARABURGT BY THE ALDEGAMUDE.


The Waraburgt is not a maiden's city, but the place where all the
foreign articles brought by sailors were stored. It lies three hours
south from Medeasblik.



THUS IS THE PREFACE.

Hills, bow your heads; weep, ye streams and clouds. Yes. Schoonland
(Scandinavia) blushes, an enslaved people tramples on your garment,
O Frya.



THIS IS THE HISTORY.

One hundred and one years after the submersion of Aldland a people
came out of the East. That people was driven by another. Behind us,
in Twiskland (Germany), they fell into disputes, divided into two
parties, and each went its own way. Of the one no account has come to
us, but the other came in the back of our Schoonland, which was thinly
inhabited, particularly the upper part. Therefore they were able to
take possession of it without contest, and as they did no other harm,
we would not make war about it. Now that we have learned to know them,
we will describe their customs, and after that how matters went between
us. They were not wild people, like most of Finda's race; but, like the
Egyptians, they have priests and also statues in their churches. The
priests are the only rulers; they call themselves Magyars, and their
headman Magy. He is high priest and king in one. The rest of the people
are of no account, and in subjection to them. This people have not even
a name; but we call them Finns, because although all the festivals are
melancholy and bloody, they are so formal that we are inferior to them
in that respect. But still they are not to be envied, because they are
slaves to their priests, and still more to their creeds. They believe
that evil spirits abound everywhere, and enter into men and beasts,
but of Wr-alda's spirit they know nothing. They have weapons of stone,
the Magyars of copper. The Magyars affirm that they can exorcise
and recall the evil spirits, and this frightens the people, so that
you never see a cheerful face. When they were well established, the
Magyars sought our friendship, they praised our language and customs,
our cattle and iron weapons, which they would willingly have exchanged
for their gold and silver ornaments, and they always kept their people
within their own boundaries, and that outwitted our watchfulness.

Eighty years afterwards, just at the time of the Juulfeest, they
overran our country like a snowstorm driven by the wind. All who
could not flee away were killed. Frya was appealed to, but the
Schoonlanders (Scandinavians) had neglected her advice. Then all
the forces were assembled, and three hours from Godasburgt they
were withstood, but war continued. Kat or Katerine was the name of
the priestess who was Burgtmaagd of Godasburgt. Kat was proud and
haughty, and would neither seek counsel nor aid from the mother;
but when the Burgtheeren (citizens) knew this, they themselves
sent messengers to Texland to the Eeremoeder. Minna--this was the
name of the mother--summoned all the sailors and the young men from
Oostflyland and Denmark. From this expedition the history of Wodin
sprang, which is inscribed on the citadels, and is here copied. At
Aldergamude there lived an old sea-king whose name was Sterik, and
whose deeds were famous. This old fellow had three nephews. Wodin,
the eldest, lived at Lumkamakia, near the Eemude, in Oostflyland,
with his parents. He had once commanded troops. Teunis and Inka were
naval warriors, and were just then staying with their father at
Aldergamude. When the young warriors had assembled together, they
chose Wodin to be their leader or king, and the naval force chose
Teunis for their sea-king and Inka for their admiral. The navy then
sailed to Denmark, where they took on board Wodin and his valiant host.

The wind was fair, so they arrived immediately in Schoonland. When the
northern brothers met together, Wodin divided his powerful army into
three bodies. Frya was their war-cry, and they drove back the Finns
and Magyars like children. When the Magy heard how his forces had
been utterly defeated, he sent messengers with truncheon and crown,
who said to Wodin: O almighty king, we are guilty, but all that we
have done was done from necessity. You think that we attacked your
brothers out of ill will, but we were driven out by our enemies, who
are still at our heels. We have often asked your Burgtmaagd for help,
but she took no notice of us. The Magy says that if we kill half our
numbers in fighting with each other, then the wild shepherds will come
and kill all the rest. The Magy possesses great riches, but he has
seen that Frya is much more powerful than all our spirits together. He
will lay down his head in her lap. You are the most warlike king on
the earth, and your people are of iron. Become our king, and we will
all be your slaves. What glory it would be for you if you could drive
back the savages! Our trumpets would resound with your praises, and
the fame of your deeds would precede you everywhere. Wodin was strong,
fierce, and warlike, but he was not clear-sighted, therefore he was
taken in their toils, and crowned by the Magy.

Very many of the sailors and soldiers to whom this proceeding was
displeasing went away secretly, taking Kat with them. But Kat, who did
not wish to appear before either the mother or the general assembly,
jumped overboard. Then a storm arose and drove the ships upon the
banks of Denmark, with the total destruction of their crews. This
strait was afterwards called the Kattegat. When Wodin was crowned,
he attacked the savages, who were all horsemen, and fell upon Wodin's
troops like a hailstorm; but like a whirl-wind they were turned back,
and did not dare to appear again. When Wodin returned, Magy gave him
his daughter to wife. Whereupon he was incensed with herbs; but they
were magic herbs, and by degrees he became so audacious that he dared
to disavow and ridicule the spirits of Frya and Wr-alda, while he
bent his free head before the false and deceitful images. His reign
lasted seven years, and then he disappeared. The Magy said that he
was taken up by their gods and still reigned over us, but our people
laughed at what they said. When Wodin had disappeared some time,
disputes arose. We wished to choose another king, but the Magy would
not permit it. He asserted that it was his right given him by his
idols. But besides this dispute there was one between the Magyars and
Finns, who would honour neither Frya nor Wodin; but the Magy did just
as he pleased, because his daughter had a son by Wodin, and he would
have it that this son was of high descent. While all were disputing and
quarrelling, he crowned the boy as king, and set up himself as guardian
and counsellor. Those who cared more for themselves than for justice
let him work his own way, but the good men took their departure. Many
Magyars fled back with their troops, and the sea-people took ship,
accompanied by a body of stalwart Finns as rowers.

Next comes upon the stage the history of Neef Teunis and Neef Inka.






ALL THIS IS INSCRIBED NOT ONLY ON THE WARABURGT, BUT ALSO ON THE
BURGT STAVIA, WHICH LIES BEHIND THE PORT OF STAVRE.


When Teunis wished to return home, he went first towards Denmark;
but he might not land there, for so the mother had ordered, nor
was he to land at Flyland nor anywhere about there. In this way he
would have lost all his people by want and hardship, so he landed
at night to steal and sailed on by day. Thus coasting along, he at
length arrived at the colony of Kadik (Cadiz), so called because it
was built with a stone quay. Here they bought all kinds of stores,
but Tuntia the Burgtmaagd would not allow them to settle there. When
they were ready they began to disagree. Teunis wished to sail through
the straits to the Mediterranean Sea, and enter the service of the
rich Egyptian king, as he had done before, but Inka said he had had
enough of all those Finda's people. 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.

Neef Teunis coasted through the straits to the Mediterranean
Sea. When Atland was submerged there was much suffering also on
the shores of the Mediterranean, on which account many of Finda's
people, Krekalanders, and people from Lyda's land, came to us. On
the other hand, many of our people went to Lyda's land. The result
of all this was that the Krekalanders far and wide were lost to the
superintendence of the mother. Teunis had reckoned on this, and had
therefore wished to find there a good haven from which he might go
and serve under the rich princes; but as his fleet and his people had
such a shattered appearance, the inhabitants on the coasts thought
that they were pirates, and drove them away. At last they arrived
at the Phoenician coast, one hundred and ninety-three years after
Atland was submerged. Near the coast they found an island with two
deep bays, so that there appeared to be three islands. In the middle
one they established themselves, and afterwards built a city wall
round the place. Then they wanted to give it a name, but disagreed
about it. Some wanted to call it Fryasburgt, others Neeftunia; but
the Magyars and Finns begged that it might be called Thyrhisburgt.

Thyr was the name of one of their idols, and it was upon his feast-day
that they had landed there; and in return they offered to recognise
Teunis as their perpetual king. Teunis let himself be persuaded, and
the others would not make any quarrel about it. When they were well
established, they sent some old seamen and Magyars on an expedition as
far as the town of Sidon; but at first the inhabitants of the coast
would have nothing to do with them, saying, You are only foreign
adventurers whom we do not respect. But when we sold them some of
our iron weapons, everything went well. They also wished to buy our
amber, and their inquiries about it were incessant. But Teunis, who was
far-seeing, pretended that he had no more iron weapons or amber. Then
merchants came and begged him to let them have twenty vessels, which
they would freight with the finest goods, and they would provide as
many people to row as he would require. Twelve ships were then laden
with wine, honey, tanned leather, and saddles and bridles mounted in
gold, such as had never been seen before.

Teunis sailed to the Flymeer with all this treasure, which so
enchanted the Grevetman of Westflyland that he induced Teunis to
build a warehouse at the mouth of the Flymeer. Afterwards this place
was called Almanaland, and the market where they traded at Wyringen
was called Toelaatmarkt. The mother advised that they should sell
everything except iron weapons, but no attention was paid to what she
said. As the Thyriers had thus free play, they came from far and near
to take away our goods, to the loss of our seafaring people. Therefore
it was resolved in a general assembly to allow only seven Thyrian
ships and no more in a year.






WHAT THE CONSEQUENCE OF THIS WAS.


In the northernmost part of the Mediterranean there lies an island
close to the coast. They now came and asked to buy that, on which a
general council was held.

The mother's advice was asked, and she wished to see them at
some distance, so she saw no harm in it; but as we afterwards
saw what a mistake we had made, we called the island Missellia
(Marseilles). Hereafter will be seen what reason we had. The Golen,
as the missionary priests of Sidon were called, had observed that
the land there was thinly peopled, and was far from the mother. In
order to make a favourable impression, they had themselves called
in our language followers of the truth; but they had better have
been called abstainers from the truth, or, in short, "Triuwenden,"
as our seafaring people afterwards called them. When they were well
established, their merchants exchanged their beautiful copper weapons
and all sorts of jewels for our iron weapons and hides of wild beasts,
which were abundant in our southern countries; but the Golen celebrated
all sorts of vile and monstrous festivals, which the inhabitants
of the coast promoted with their wanton women and sweet poisonous
wine. If any of our people had so conducted himself that his life was
in danger, the Golen afforded him a refuge, and sent him to Phonisia,
that is, Palmland. When he was settled there, they made him write to
his family, friends, and connections that the country was so good and
the people so happy that no one could form any idea of it. In Britain
there were plenty of men, but few women. When the Golen knew this,
they carried off girls everywhere and gave them to the Britons for
nothing. So all these girls served their purpose to steal children
from Wr-alda in order to give them to false gods.






NOW WE WILL WRITE ABOUT THE WAR BETWEEN THE BURGTMAAGDEN KALTA AND
MIN-ERVA,

And how we thereby lost all our southern lands and Britain to the
Golen.


Near the southern mouth of the Rhine and the Scheldt there are seven
islands, named after Frya's seven virgins of the week. In the middle
of one island is the city of Walhallagara (Middelburg), and on the
walls of this city the following history is inscribed. Above it are
the words "Read, learn, and watch."

Five hundred and sixty-three years after the submersion of Atland--that
is, 1600 years before Christ--a wise town priestess presided here,
whose name was Min-erva--called by the sailors Nyhellenia. This name
was well chosen, for her counsels were new and clear above all others.

On the other side of the Scheldt, at Flyburgt, Sijrhed presided. This
maiden was full of tricks. Her face was beautiful, and her tongue
was nimble; but the advice that she gave was always conveyed in
mysterious terms. Therefore the mariners called her Kalta, and the
landsmen thought it was a title. In the last will of the dead mother,
Rosamond was named first, Min-erva second, and Sijrhed third in
succession. Min-erva did not mind that, but Sijrhed was very much
offended. Like a foreign princess, she wished to be honoured, feared,
and worshipped; but Min-erva only desired to be loved. At last all
the sailors, even from Denmark and Flymeer, did homage to her. This
hurt Sijrhed, because she wanted to excel Min-erva. In order to
give an impression of her great watchfulness, she had a cock put
on her banner. So then Min-erva went and put a sheep-dog and an owl
on her banner. The dog, she said, guards his master and his flock,
and the owl watches that the mice shall not devastate the fields;
but the cock in his lewdness and his pride is only fit to murder his
nearest relations. When Kalta found that her scheme had failed she
was still more vexed, so she secretly sent for the Magyars to teach
her conjuring. When she had had enough of this she threw herself into
the hands of the Gauls; but all her malpractices did not improve her
position. When she saw that the sailors kept more and more aloof from
her, she tried to win them back by fear. At the full moon, when the
sea was stormy, she ran over the wild waves, calling to the sailors
that they would all be lost if they did not worship her. Then she
blinded their eyes, so that they mistook land for water and water for
land, and in this way many a good ship was totally lost. At the first
war-feast, when all her countrymen were armed, she brought casks of
beer, which she had drugged. When they were all drunk she mounted her
war-horse, leaning her head upon her spear. Sunrise could not be more
beautiful. When she saw that the eyes of all were fixed upon her,
she opened her lips and said:--

Sons and daughters of Frya, you know that in these last times we have
suffered much loss and misery because the sailors no longer come to
buy our paper, but you do not know what the reason of it is. I have
long kept silence about it, but can do so no longer. Listen, then,
my friends, that you may know on which side to show your teeth. On
the other side of the Scheldt, where from time to time there come
ships from all parts, they make now paper from pumpkin leaves, by
which they save flax and outdo us. Now, as the making of paper was
always our principal industry, the mother willed that people should
learn it from us; but Min-erva has bewitched all the people--yes,
bewitched, my friends--as well as all our cattle that died lately. I
must come out with it. If I were not Burgtmaagd, I should know what
to do. I should burn the witch in her nest.

As soon as she had uttered these words she sped away to her citadel;
but the drunken people were so excited that they did not stop to weigh
what they had heard. In mad haste they hurried over the Sandfal,
and as night came on they burst into the citadel. However, Kalta
again missed her aim; for Min-erva, her maidens, and her lamp were
all saved by the alertness of the seamen.






WE NOW COME TO THE HISTORY OF JON.


Jon, Jon, Jhon, Jan, are all the same name, though the pronunciation
varies, as the seamen like to shorten everything to be able to make
it easier to call. Jon--that is, "Given"--was a sea-king, born at
Alberga, who sailed from the Flymeer with a fleet of 127 ships fitted
out for a long voyage, and laden with amber, tin, copper, cloth, linen,
felt, otter-skins, beaver and rabbit skins. He would also have taken
paper from here, but when he saw how Kalta had destroyed the citadel
he became so angry that he went off with all his people to Flyburgt,
and out of revenge set fire to it. His admiral and some of his people
saved the lamp and the maidens, but they could not catch Sijrhed
(or Kalta). She climbed up on the furthest battlement, and they
thought she must be killed in the flames; but what happened? While
all her people stood transfixed with horror, she appeared upon her
steed more beautiful than ever, calling to them, "To Kalta!" Then the
other Schelda people poured out towards her. When the seamen saw that,
they shouted, "We are for Min-erva!" from which arose a war in which
thousands were killed.

At this time Rosamond the mother, who had done all in her power by
gentle means to preserve peace, when she saw how bad it was, made
short work of it. Immediately she sent messengers throughout all
the districts to call a general levy, which brought together all
the defenders of the country. The landsmen who were fighting were
all caught, but Jon with his seamen took refuge on board his fleet,
taking with him the two lamps, as well as Min-erva and the maidens
of both the citadels. Helprik, the chief, summoned him to appear;
but while all the soldiers were on the other side of the Scheldt,
Jon sailed back to the Flymeer, and then straight to our islands. His
fighting men and many of our people took women and children on board,
and when Jon saw that he and his people would be punished for their
misdeeds, he secretly took his departure. He did well, for all our
islanders, and the other Scheldt people who had been fighting were
transported to Britain. This step was a mistake, for now came the
beginning of the end. Kalta, who, people said, could go as easily on
the water as on the land, went to the mainland and on to Missellia
(Marseilles). Then came the Gauls out of the Mediterranean Sea with
their ships to Cadiz, and along all our coasts, and fell upon Britain;
but they could not make any good footing there, because the government
was powerful and the exiles were still Frisians. But now came Kalta and
said: You were born free, and for small offences have been sent away,
not for your own improvement, but to get tin by your labour. If you
wish to be free again, and take my advice, and live under my care,
come away. I will provide you with arms, and will watch over you. The
news flew through the land like lightning, and before the carrier's
wheel had made one revolution she was mistress of all the Thyriers
in all our southern states as far as the Seine. She built herself a
citadel on the high land to the north, and called it Kaltasburgh. It
still exists under the name of Kerenak. From this castle she ruled
as a true mother, against their will, not for her followers, but over
them, who were thenceforth called Kelts. The Gauls gradually obtained
dominion over the whole of Britain, partly because they no longer
had any citadel; secondly, because they had there no Burgtmaagden;
and thirdly, because they had no real lamps. From all these causes
the people could not learn anything. They were stupid and foolish,
and having allowed the Gauls to rob them of their arms, they were
led about like a bull with a ring in his nose.






NOW WE SHALL WRITE HOW IT FARED WITH JON.

IT IS INSCRIBED AT TEXLAND.


Ten years after Jon went away, there arrived three ships in the
Flymeer; the people cried Huzza! (What a blessing!) and from their
accounts the mother had this written.

When Jon reached the Mediterranean Sea, the reports of the Gauls had
preceded him, so that on the nearest Italian coast he was nowhere
safe. Therefore he went with his fleet straight over to Lybia. There
the black men wanted to catch them and eat them. At last they came
to Tyre, but Min-erva said, Keep clear, for here the air has been
long poisoned by the priests. The king was a descendant of Teunis,
as we were afterwards informed; but as the priests wished to have a
king, who, according to their ideas, was of long descent, they deified
Teunis, to the vexation of his followers. After they had passed Tyre,
the Tyrians seized one of the rearmost ships, and as the ship was
too far behind us, we could not take it back again; but Jon swore to
be revenged for it. When night came, Jon bent his course towards the
distant Krekalanden. At last they arrived at a country that looked
very barren, but they found a harbour there. Here, said Min-erva,
we need not perhaps have any fear of princes or priests, as they
always look out for rich fat lands. When they entered the harbour,
there was not room for all the ships, and yet most of the people were
too cowardly to go any further. Then Jon, who wished to get away, went
with his spear and banner, calling to the young people, to know who
would volunteer to share his adventures. Min-erva did the same thing,
but she wished to remain there. The greater part stopped with Min-erva,
but the young sailors went with Jon. Jon took the lamp of Kalta and
her maidens with him. Min-erva retained her lamp and her own maidens.

Between the near and the distant coasts of Italy Jon found some
islands, which he thought desirable. Upon the largest he built a city
in the wood between the mountains. From the smaller islands he made
expeditions for vengeance on the Tyrians, and plundered their ships
and their lands. Therefore these islands were called Insulae Piratarum,
as well as Johannis Insulae.

When Min-erva had examined the country which is called by the
inhabitants Attica, she saw that the people were all goatherds,
and that they lived on meat, wild roots, herbs, and honey. They were
clothed in skins, and had their dwellings on the slopes (hellinga)
of the hills, wherefore they were called Hellingers. At first they
ran away, but when they found that we did not attack them, they came
back and showed great friendship. Min-erva asked if we might settle
there peaceably. This was agreed to on the condition that we should
help them to fight against their neighbours, who came continually to
carry away their children and to rob their dwellings. Then we built
a citadel at an hour's distance from the harbour. By the advice of
Min-erva it was called Athens, because, she said, those who come
after us ought to know that we are not here by cunning or violence,
but were received as friends (atha). While we were building the citadel
the principal personages came to see us, and when they saw that we had
no slaves it did not please them, and they gave her to understand it,
as they thought that she was a princess. But Min-erva said, How did
you get your slaves? They answered, We bought some and took others
in war. Min-erva replied, If nobody would buy slaves they would not
steal your children, and you would have no wars about it. If you wish
to remain our allies, you will free your slaves. The chiefs did not
like this, and wanted to drive us away; but the most enlightened of
the people came and helped us to build our citadel, which was built
of stone.

This is the history of Jon and of Min-erva.

When they had finished their story they asked respectfully for iron
weapons; for, said they, our foes are powerful, but if we have good
arms we can withstand them. When this had been agreed to, the people
asked if Frya's customs would flourish in Athens and in other parts
of Greece (Krekalanden). The mother answered, If the distant Greeks
belong to the direct descent of Frya, then they will flourish; but if
they do not descend from Frya, then there will be a long contention
about it, because the carrier must make five thousand revolutions of
his Juul before Finda's people will be ripe for liberty.






THIS IS ABOUT THE GEERTMEN.

When Hellenia or Min-erva died, the priests pretended to be with us,
and in order to make it appear so, they deified Hellenia. They refused
to have any other mother chosen, saying that they feared there was
no one among her maidens whom they could trust as they had trusted
Min-erva, surnamed Nyhellenia.

But we would not recognise Min-erva as a goddess, because she herself
had told us that no one could be perfectly good except the spirit of
Wr-alda. Therefore we chose Geert Pyre's daughter for our mother. When
the priests saw that they could not fry their herrings on our fire
(have everything their own way), they left Athens, and said that we
refused to acknowledge Min-erva as a goddess out of envy, because she
had shown so much affection to the natives. Thereupon they gave the
people statues of her, declaring that they might ask of them whatever
they liked, as long as they were obedient to her. By these kinds
of tales the stupid people were estranged from us, and at last they
attacked us; but as we had built our stone city wall with two horns
down to the sea, they could not get at us. Then, lo and behold! an
Egyptian high priest, bright of eye, clear of brain, and enlightened
of mind, whose name was Cecrops, came to give them advice.

When he saw that with his people he could not storm our wall, he sent
messengers to Tyre. Thereupon there arrived three hundred ships full
of wild mountain soldiers, which sailed unexpectedly into our haven
while we were defending the walls. When they had taken our harbour,
the wild soldiers wanted to plunder the village and our ships--one
had already ravished a girl--but Cecrops would not permit it; and
the Tyrian sailors, who still had Frisian blood in their veins, said,
If you do that we will burn our ships, and you shall never see your
mountains again. Cecrops, who had no inclination towards murder
or devastation, sent messengers to Geert, requiring her to give
up the citadel, offering her free exit with all her live and dead
property, and her followers the same. The wisest of the citizens,
seeing that they could not hold the citadel, advised Geert to accept
at once, before Cecrops became furious and changed his mind. Three
months afterwards Geert departed with the best of Frya's sons, and
seven times twelve ships. Soon after they had left the harbour they
fell in with at least thirty ships coming from Tyre with women and
children. They were on their way to Athens, but when they heard how
things stood there they went with Geert. The sea-king of the Tyrians
brought them altogether through the strait which at that time ran
into the Red Sea (now re-established as the Suez Canal). At last
they landed at the Punjab, called in our language the Five Rivers,
because five rivers flow together to the sea. Here they settled, and
called it Geertmania. The King of Tyre afterwards, seeing that all
his best sailors were gone, sent all his ships with his wild soldiers
to catch them, dead or alive. When they arrived at the strait, both
the sea and the earth trembled. The land was upheaved so that all the
water ran out of the strait, and the muddy shores were raised up like
a rampart. This happened on account of the virtues of the Geertmen,
as every one can plainly understand.






IN THE YEAR ONE THOUSAND AND FIVE AFTER ATLAND WAS SUBMERGED, THIS
WAS INSCRIBED ON THE EASTERN WALL OF FRYASBURGT.


After twelve years had elapsed without our seeing any Italians in
Almanland, there came three ships, finer than any that we possessed
or had ever seen.

On the largest of them was a king of the Jonischen Islands whose name
was Ulysses, the fame of whose wisdom was great. To him a priestess
had prophesied that he should become the king of all Italy provided he
could obtain a lamp that had been lighted at the lamp in Texland. For
this purpose he had brought great treasures with him, above all,
jewels for women more beautiful than had ever been seen before. They
were from Troy, a town that the Greeks had taken. All these treasures
he offered to the mother, but the mother would have nothing to do with
them. At last, when he found that there was nothing to be got from
her, he went to Walhallagara (Walcheren). There there was established
a Burgtmaagd whose name was Kaat, but who was commonly called Kalip,
because her lower lip stuck out like a mast-head. Here he tarried for
years, to the scandal of all that knew it. According to the report
of the maidens, he obtained a lamp from her; but it did him no good,
because when he got to sea his ship was lost, and he was taken up
naked and destitute by another ship. There was left behind by this
king a writer of pure Frya's blood, born in the new harbour of Athens,
who wrote for us what follows about Athens, from which may be seen
how truly the mother Hel-licht spoke when she said that the customs
of Frya could never take firm hold in Athens.

From the other Greeks you will have heard a great deal of bad about
Cecrops, because he was not in good repute; but I dare affirm that he
was an enlightened man; very renowned both among the inhabitants and
among us, for he was against oppression, unlike the other priests,
and was virtuous, and knew how to value the wisdom of distant
nations. Knowing that, he permitted us to live according to our own
Asegaboek. There was a story current that he was favourable to us
because he was the son of a Frisian girl and an Egyptian priest: the
reason of this was that he had blue eyes, and that many of our girls
had been stolen and sold to Egypt, but he never confirmed this. However
it may have been, certain it is that he showed us more friendship than
all the other priests together. When he died, his successors soon began
to tear up our charters, and gradually to enact so many unsuitable
statutes that at long last nothing remained of liberty but the shadow
and the name. Besides, they would not allow the laws to be written,
so that the knowledge of them was hidden from us. Formerly all the
cases in Athens were pleaded in our language, but afterwards in both
languages, and at last in the native language only. At first the men of
Athens only married women of our own race, but the young men as they
grew up with the girls of the country took them to wife. The bastard
children of this connection were the handsomest and cleverest in the
world; but they were likewise the wickedest, wavering between the two
parties, paying no regard to laws or customs except where they suited
their own interests. As long as a ray of Frya's spirit existed, all
the building materials were for common use, and no one might build a
house larger or better than his neighbours; but when some degenerate
townspeople got rich by sea-voyages and by the silver that their slaves
got in the silver countries, they went to live out on the hills or
in the valleys. There, behind high enclosures of trees or walls,
they built palaces with costly furniture, and in order to remain
in good odour with the nasty priests, they placed there likenesses
of false gods and unchaste statues. Sometimes the dirty priests and
princes wished for the boys rather than the girls, and often led them
astray from the paths of virtue by rich presents or by force. Because
riches were more valued by this lost and degenerate race than virtue
or honour, one sometimes saw boys dressed in splendid flowing robes,
to the disgrace of their parents and maidens, and to the shame of
their own sex. If our simple parents came to a general assembly at
Athens and made complaints, a cry was raised, Hear, hear! there is
a sea-monster going to speak. Such is Athens become, like a morass
in a tropical country full of leeches, toads, and poisonous snakes,
in which no man of decent habits can set his foot.






THIS IS INSCRIBED IN ALL OUR CITADELS.


How our Denmark was lost to us 1602 years after the submersion of
Atland. Through the mad wantonness of Wodin, Magy had become master
of the east part of Scandinavia. They dare not come over the hills
and over the sea. The mother would not prevent it. She said, I see
no danger in their weapons, but much in taking the Scandinavians
back again, because they are so degenerate and spoilt. The general
assembly were of the same opinion. Therefore it was left to him. A
good hundred years ago Denmark began to trade; they gave their iron
weapons in exchange for gold ornaments, as well as for copper and
iron-ore. The mother sent messengers to advise them to have nothing
to do with this trade. There was danger to their morals in it, and if
they lost their morals they would soon lose their liberty. But the
Denmarkers paid no attention to her. They did not believe that they
could lose their morals, therefore they would not listen to her. At
last they were at a loss themselves for weapons and necessaries, and
this difficulty was their punishment. Their bodies were brilliantly
adorned, but their cupboards and their sheds were empty. Just one
hundred years after the first ship with provisions sailed from
the coast, poverty and want made their appearance, hunger spread
her wings all over the country, dissension marched proudly about
the streets and into the houses, charity found no place, and unity
departed. The child asked its mother for food; she had no food to
give, only jewels. The women applied to their husbands, the husbands
appealed to the counts; the counts had nothing to give, or if they had,
they hid it away. Now the jewels must be sold, but while the sailors
were away for that purpose, the frost came and laid a plank upon the
sea and the strait (the Sound). When the frost had made the bridge,
vigilance ceased in the land, and treachery took its place. Instead
of watching on the shores, they put their horses in their sledges
and drove off to Scandinavia. Then the Scandinavians, who hungered
after the land of their forefathers, came to Denmark. One bright
night they all came. Now, they said, we have a right to the land of
our fathers; and while they were fighting about it, the Finns came to
the defenceless villages and ran away with the children. As they had
no good weapons, they lost the battle, and with it their freedom,
and Magy became master. All this was the consequence of their not
reading Frya's Tex, and neglecting her counsels. There are some who
think that they were betrayed by the counts, and that the maidens
had long suspected it; but if any one attempted to speak about it,
his mouth was shut by golden chains.

We can express no opinion about it, we can only say to you, Do not
trust too much to the wisdom of your princes or of your maidens;
but if you wish to keep things straight, everybody must watch over
his own passions, as well as the general welfare.

Two years afterwards Magy himself came with a fleet of light boats
to steal the lamp from the mother of Texland. This wicked deed he
accomplished one stormy winter night, while the wind roared and the
hail rattled against the windows. The watchman on the tower hearing
the noise, lighted his torch. As soon as the light from the tower fell
upon the bastion, he saw that already armed men had got over the wall.

He immediately gave the alarm, but it was too late. Before the guard
was ready, there were two thousand people battering the gate. The
struggle did not last long. As the guard had not kept a good watch,
they were overwhelmed. While the fight was going on, a rascally
Finn stole into the chamber of the mother, and would have done her
violence. She resisted him, and threw him down against the wall. When
he got up, he ran his sword through her: If you will not have me,
you shall have my sword. A Danish soldier came behind him and clave
his head in two. There came from it a stream of black blood and a
wreath of blue flame.

The Magy had the mother nursed on his own ship. As soon as she was well
enough to speak clearly, the Magy told her that she must sail with him,
but that she should keep her lamp and her maidens, and should hold a
station higher than she had ever done before. Moreover, he said that
he should ask her, in presence of all his chief men, if he would become
the ruler of all the country and people of Frya; that she must declare
and affirm this, or he would let her die a painful death. Then, when
he had gathered all his chiefs around her bed, he asked, in a loud
voice, Frana, since you are a prophetess, shall I become ruler over
all the lands and people of Frya? Frana did as if she took no notice
of him; but at last she opened her lips, and said: My eyes are dim,
but the other light dawns upon my soul. Yes, I see it. Hear, Irtha,
and rejoice with me. At the time of the submersion of Atland, the
first spoke of the Juul stood at the top. After that it went down,
and our freedom with it. When two spokes, or two thousand years,
shall have rolled down, the sons shall arise who have been bred
of the fornication of the princes and priests with the people, and
shall witness against their fathers. They shall all fall by murder,
but what they have proclaimed shall endure, and shall bear fruit in
the bosoms of able men, like good seed which is laid in thy lap. Yet a
thousand years shall the spoke descend, and sink deeper in darkness,
and in the blood shed over you by the wickedness of the princes and
priests. After that, the dawn shall begin to glow. When they perceive
this, the false princes and priests will strive and wrestle against
freedom; but freedom, love, and unity will take the people under their
protection, and rise out of the vile pool. The light which at first
only glimmered shall gradually become a flame. The blood of the bad
shall flow over your surface, but you must not absorb it. At last
the poisoned animals shall eat it, and die of it. All the stories
that have been written in praise of the princes and priests shall
be committed to the flames. Thenceforth your children shall live in
peace. When she had finished speaking she sank down.

The Magy, who had not understood her, shrieked out, I have asked
you if I should become master of all the lands and people of Frya,
and now you have been speaking to another. Frana raised herself up,
stared at him, and said, Before seven days have passed your soul
shall haunt the tombs with the night-birds, and your body shall be at
the bottom of the sea. Very good, said the Magy, swelling with rage;
say that I am coming. Then he said to his executioners, Throw this
woman overboard. This was the end of the last of the mothers. We do
not ask for revenge. Time will provide that; but a thousand thousand
times we will call with Frya, Watch! watch! watch!






HOW IT FARED AFTERWARDS WITH THE MAGY.


After the murder of the mother, he brought the lamp and the
maidens into his own ship, together with all the booty that he
chose. Afterwards he went up the Flymeer because he wished to take
the maiden of Medeasblik or Stavoren and install her as mother;
but there they were on their guard. The seafaring men of Stavoren
and Alderga would gladly have gone to Jon, but the great fleet was
out on a distant voyage; so they proceeded in their small fleet to
Medeasblik, and kept themselves concealed in a sheltered place behind
trees. The Magy approached Medeasblik in broad daylight; nevertheless,
his men boldly stormed the citadel. But as they landed from the boats,
our people sallied forth from the creek, and shot their arrows with
balls of burning turpentine upon the fleet. They were so well aimed
that many of the ships were instantly on fire. Those left to guard
the ships shot at us, but they could not reach us. When at last a
burning ship drifted towards the ship of the Magy, he ordered the man
at the helm to sheer off, but this man was the Dane who had cleft the
head of the Finn. He said, You sent our Eeremoeder to the bottom of
the sea to say that you were coming. In the bustle of the fight you
might forget it; now I will take care that you keep your word. The
Magy tried to push him off, but the sailor, a real Frisian and strong
as an ox, clutched his head with both hands, and pitched him into
the surging billows. Then he hoisted up his brown shield, and sailed
straight to our fleet. Thus the maidens came unhurt to us; but the
lamp was extinguished, and no one knew how that had happened. When
those on the uninjured ships heard that the Magy was drowned, they
sailed away, because their crews were Danes. When the fleet was far
enough off, our sailors turned and shot their burning arrows at the
Finns. When the Finns saw that, and found that they were betrayed,
they fell into confusion, and lost all discipline and order. At this
moment the garrison sallied forth from the citadel. Those who resisted
were killed, and those who fled found their death in the marshes of
the Krylinger wood.






POSTSCRIPT.


When the sailors were in the creek, there was a wag from Stavoren
among them, who said, Medea may well laugh if we rescue her from
her citadel. Upon this, the maidens gave to the creek the name Medea
meilakkia (Lake of Medea). The occurrences that happened after this
everybody can remember. The maidens ought to relate it in their
own way, and have it well inscribed. We consider that our task is
fulfilled. Hail!


                          THE END OF THE BOOK.






THE WRITINGS OF ADELBROST AND APOLLONIA.


My name is Adelbrost, the son of Apol and Adela. I was elected by my
people as Grevetman over the Lindaoorden. Therefore I will continue
this book in the same way as my mother has spoken it.

After the Magy was killed and Fryasburgt was restored, a mother
had to be chosen. The mother had not named her successor, and her
will was nowhere to be found. Seven months later a general assembly
was called at Grenega (Groningen), because it was on the boundary of
Saxamarken. My mother was chosen, but she would not be the mother. She
had saved my father's life, in consequence of which they had fallen
in love with each other, and she wished to marry. Many people wished
my mother to alter her decision, but she said an Eeremoeder ought to
be as pure in her conscience as she appears outwardly, and to have
the same love for all her children. Now, as I love Apol better than
anything else in the world, I cannot be such a mother. Thus spoke and
reasoned Adela, but all the other maidens wished to be the mother. Each
state was in favour of its own maiden, and would not yield. Therefore
none was chosen, and the kingdom was without any restraint. From what
follows you will understand Liudgert, the king who had lately died,
had been chosen in the lifetime of the mother, and seemingly with
the love and confidence of all the states. It was his turn to live
at the great court of Dokhem, and in the lifetime of the mother
great honour was done to him there, as there were more messengers
and knights there than had ever been seen there before. But now he
was lonely and forsaken, because every one was afraid that he would
set himself above the law, and rule them like the slave kings. Every
headman imagined that he did enough if he looked after his own state,
and did not care for the others. With the Burgtmaagden it was still
worse. Each of them depended upon her own judgment, and whenever a
Grevetman did anything without her, she raised distrust between him
and his people. If any case happened which concerned several states,
and one maid had been consulted, the rest all exclaimed that she had
spoken only in the interest of her own state. By such proceedings
they brought disputes among the states, and so severed the bond of
union that the people of one state were jealous of those of the rest,
or at least considered them as strangers; the consequence of which
was that the Gauls or Truwenden (Druids) took possession of our lands
as far as the Scheldt, and the Magy as far as the Wesara. How this
happened my mother has explained, otherwise this book would not have
been written, although I have lost all hope that it would be of any
use. I do not write in the hope that I shall win back the land or
preserve it: in my opinion that is impossible. I write only for the
future generations, that they may all know in what way we were lost,
and that each may learn that every crime brings its punishment.

My name is Apollonia. Two-and-thirty days after my mother's death
my brother Adelbrost was found murdered on the wharf, his skull
fractured and his limbs torn asunder. My father, who lay ill, died of
fright. Then my younger brother, Apol, sailed from here to the west
side of Schoonland. There he built a citadel named Lindasburgt, in
order there to avenge our wrong. Wr-alda accorded him many years for
that. He had five sons, who all caused fear to Magy, and brought fame
to my brother. After the death of my mother and my brother, all the
bravest of the land joined together and made a covenant, called the
Adelbond. In order to preserve us from injury, they brought me and my
youngest brother, Adelhirt, to the burgt--me to the maidens, and him to
the warriors. When I was thirty years old I was chosen as Burgtmaagd,
and my brother at fifty was chosen Grevetman. From mother's side my
brother was the sixth, but from father's side the third. By right,
therefore, his descendants could not put "overa Linda" after their
names, but they all wished to do it in honour of their mother. In
addition to this, there was given to us also a copy of "The Book of
Adela's Followers." That gave me the most pleasure, because it came
into the world by my mother's wisdom. In the burgt I have found other
writings also in praise of my mother. All this I will write afterwards.

These are the writings left by Bruno, who was the writer of this
burgt. After the followers of Adela had made copies, each in his
kingdom, of what was inscribed upon the walls of the burgt, they
resolved to choose a mother. For this purpose a general assembly
was called at this farm. By the first advice of Adela, Teuntje was
recommended. That would have been arranged, only that my Burgtmaagd
asked to speak: she had always supposed that she would be chosen
mother, because she was at the burgt from which mothers had generally
been chosen. When she was allowed to speak, she opened her false
lips and said: You all seem to place great value on Adela's advice,
but that shall not shut my mouth. Who is Adela, and whence comes it
that you respect her so highly? She was what I am now, a Burgtmaagd
of this place; is she, then, wiser and better than I and all the
others? or is she more conversant with our laws and customs? If that
had been the case, she would have become mother when she was chosen;
but instead of that, she preferred matrimony to a single life, watching
over herself and her people. She is certainly very clear-sighted,
but my eyes are far from being dim. I have observed that she is very
much attached to her husband, which is very praiseworthy; but I see,
likewise, that Teuntje is Apol's niece. Further I say nothing.

The principal people understood very well which way the wind
blew with her; but among the people there arose disputes, and as
most of the people came from here, they would not give the honour
to Teuntje. The conferences were ended, knives were drawn, and no
mother was chosen. Shortly afterwards one of our messengers killed his
comrade. As he had been a man of good character hitherto, my Burgtmaagd
had permission to help him over the frontier; but instead of helping
him over to Twiskland (Germany), she fled with him herself to Wesara,
and then to the Magy. The Magy, who wished to please his sons of Frya,
appointed her mother of Godaburgt, in Schoonland; but she wished for
more, and she told him that if he could get Adela out of the way
he might become master of the whole of Frya's land. She said she
hated Adela for having prevented her from being chosen mother. If
he would promise her Texland, her messenger should serve as guide to
his warriors. All this was confessed by her messenger.






THE SECOND WRITING.


Fifteen months after the last general assembly, at the festival of the
harvest month, everybody gave himself up to pleasure and merry-making,
and no one thought of anything but diversion; but Wr-alda wished
to teach us that watchfulness should never be relaxed. In the
midst of the festivities the fog came and enveloped every place in
darkness. Cheerfulness melted away, but watchfulness did not take its
place. The coastguard deserted their beacons, and no one was to be
seen on any of the paths. When the fog rose, the sun scarcely appeared
among the clouds; but the people all came out shouting with joy, and
the young folks went about singing to their bagpipes, filling the air
with their melody. But while every one was intoxicated with pleasure,
treachery had landed with its horses and riders. As usual, darkness
had favoured the wicked, and they had slipped in through the paths
of Linda's wood. Before Adela's door twelve girls led twelve lambs,
and twelve boys led twelve calves. A young Saxon bestrode a wild bull
which he had caught and tamed. They were decked with all kinds of
flowers, and the girls' dresses were fringed with gold from the Rhine.

When Adela came out of her house, a shower of flowers fell on her head;
they all cheered loudly, and the fifes of the boys were heard over
everything. Poor Adela! poor people! how short will be your joy! When
the procession was out of sight, a troop of Magyar soldiers rushed
up to Adela's house. Her father and her husband were sitting on the
steps. The door was open, and within stood Adelbrost her son. When he
saw the danger of his parents, he took his bow from the wall and shot
the leader of the pirates, who staggered and fell on the grass. The
second and third met a similar fate. In the meantime his parents had
seized their weapons, and went slowly to Jon's house. They would soon
have been taken, but Adela came. She had learned in the burgt to use
all kinds of weapons. She was seven feet high, and her sword was the
same length. She waved it three times over her head, and each time
a knight bit the earth. Reinforcements came, and the pirates were
made prisoners; but too late--an arrow had penetrated her bosom! The
treacherous Magy had poisoned it, and she died of it.






THE ELEGY OF THE BURGTMAAGD.


Yes, departed friend, thousands are arrived, and more are coming. They
wish to hear the wisdom of Adela. Truly, she was a princess, for she
had always been the leader. O Sorrow, what good can you do!

Her garments of linen and wool she spun and wove herself. How
could she add to her beauty? Not with pearls, for her teeth were
more white; not with gold, for her tresses were more brilliant; not
with precious stones, for her eyes, though soft as those of a lamb,
were so lustrous that you could scarcely look into them. But why
do I talk of beauty? Frya was certainly not more beautiful; yes, my
friends, Frya, who possessed seven perfections, of which each of her
daughters inherited one, or at most three. But even if she had been
ugly, she would still have been dear to us. Is she warlike? Listen, my
friend. Adela was the only daughter of our Grevetman. She stood seven
feet high. Her wisdom exceeded her stature, and her courage was equal
to both together. Here is an instance. There was once a turf-ground on
fire. Three children got upon yonder gravestone. There was a furious
wind. The people were all shouting, and the mother was helpless. Then
came Adela. What are you all standing still here for? she cried. Try
to help them, and Wr-alda will give you strength. Then she ran
to the Krylwood and got some elder branches, of which she made a
bridge. The others then came to assist her, and the children were
saved. The children bring flowers to the place every year. There came
once three Phoenician sailors, who began to ill-treat the children,
when Adela, having heard their screams, beat the scoundrels till they
were insensible, and then, to prove to them what miserable wretches
they were, she tied them all three to a spindle.

The foreign lords came to look after their people, and when they saw
how ridiculously they had been treated they were very angry, till
they were told what had happened. Upon that they bowed themselves
before Adela, and kissed the hem of her garment. But come, distant
living friend. The birds of the forest fled before the numerous
visitors. Come, friend, and you shall hear her wisdom. By the
gravestone of which mention has already been made her body is
buried. Upon the stone the following words are inscribed:--


        Tread softly, for here lies Adela.


The old legend which is written on the outside wall of the city tower
is not written in "The Book of Adela's Followers." Why this has been
neglected I do not know; but this book is my own, so I will put it
in out of regard to my relations.






THE OLDEST DOCTRINE.


Hail to all the well-intentioned children of Frya! Through them the
earth shall become holy. Learn and announce to the people Wr-alda is
the ancient of ancients, for he created all things. Wr-alda is all in
all, for he is eternal and everlasting. Wr-alda is omnipresent but
invisible, and therefore is called a spirit. All that we can see of
him are the created beings who come to life through him and go again,
because from Wr-alda all things proceed and return to him. Wr-alda is
the beginning and the end. Wr-alda is the only almighty being, because
from him all other strength comes, and returns to him. Therefore
he alone is the creator, and nothing exists without him. Wr-alda
established eternal principles, upon which the laws of creation were
founded, and no good laws could stand on any other foundation. But
although everything is derived from Wr-alda, the wickedness of men
does not come from him. Wickedness comes from heaviness, carelessness,
and stupidity; therefore they may well be injurious to men, but never
to Wr-alda. Wr-alda is wisdom, and the laws that he has made are the
books from which we learn, nor is any wisdom to be found or gathered
but in them. Men may see a great deal, but Wr-alda sees everything. Men
can learn a great deal, but Wr-alda knows everything. Men can discover
much, but to Wr-alda everything is open. Mankind are male and female,
but Wr-alda created both. Mankind love and hate, but Wr-alda alone
is just. Therefore Wr-alda is good, and there is no good without
him. In the progress of time all creation alters and changes, but
goodness alone is unalterable; and since Wr-alda is good, he cannot
change. As he endures, he alone exists; everything else is show.






THE SECOND PART OF THE OLDEST DOCTRINE.


Among Finda's people there are false teachers, who, by their
over-inventiveness, have become so wicked that they make themselves
and their adherents believe that they are the best part of Wr-alda,
that their spirit is the best part of Wr-alda's spirit, and that
Wr-alda can only think by the help of their brains.

That every creature is a part of Wr-alda's eternal being, that they
have stolen from us; but their false reasoning and ungovernable pride
have brought them on the road to ruin. If their spirit was Wr-alda's
spirit, then Wr-alda would be very stupid, instead of being sensible
and wise; for their spirit labours to create beautiful statues,
which they afterwards worship. Finda's people are a wicked people,
for although they presumptuously pretend among themselves that they
are gods, they proclaim the unconsecrated false gods, and declare
everywhere that these idols created the world and all that therein
is--greedy idols, full of envy and anger, who desire to be served
and honoured by the people, and who exact bloody sacrifices and rich
offerings; but these presumptuous and false men, who call themselves
God's servants and priests, receive and collect everything in the
name of the idols that have no real existence, for their own benefit.

They do all this with an easy conscience, as they think themselves
gods not answerable to any one. If there are some who discover their
tricks and expose them, they hand them over to the executioners to
be burnt for their calumnies, with solemn ceremonies in honour of the
false gods; but really in order to save themselves. In order that our
children may be protected against their idolatrous doctrine, the duty
of the maidens is to make them learn by heart the following: Wr-alda
existed before all things, and will endure after all things. Wr-alda
is also eternal and everlasting, therefore nothing exists without
him. From Wr-alda's life sprang time and all living things, and his
life takes away time and every other thing. These things must be made
clear and manifest in every way, so that they can be made clear and
comprehensible to all. When we have learned thus much, then we say
further: In what regards our existence, we are a part of Wr-alda's
everlasting being, like the existence of all created beings; but as
regards our form, our qualities, our spirit, and all our thoughts,
these do not belong to the being. All these are passing things which
appear through Wr-alda's life, and which appear through his wisdom,
and not otherwise; but whereas his life is continually progressing,
nothing can remain stationary, therefore all created things change
their locality, their form, and their thoughts. So neither the earth
nor any other created object can say, I am; but rather, I was. So no
man can say, I think; but rather, I thought. The boy is greater and
different from the child; he has different desires, inclinations,
and thoughts. The man and father feels and thinks differently from
the boy, the old man just the same. Everybody knows that. Besides,
everybody knows and must acknowledge that he is now changing, that he
changes every minute even while he says, I am, and that his thoughts
change even while he says, I think. Instead, then, of imitating
Finda's wicked people, and saying, I am the best part of Wr-alda,
and through us alone he can think, we proclaim everywhere where it
is necessary, We, Frya's children, exist through Wr-alda's life--in
the beginning mean and base, but always advancing towards perfection
without ever attaining the excellence of Wr-alda himself. Our spirit
is not Wr-alda's spirit, it is merely a shadow of it. When Wr-alda
created us, he lent us his wisdom, brains, organs, memory, and many
other good qualities. By this means we are able to contemplate his
creatures and his laws; by this means we can learn and can speak of
them always, and only for our own benefit. If Wr-alda had given us
no organs, we should have known nothing, and been more irrational
than a piece of sea-weed driven up and down by the ebb and flood.






THIS IS WRITTEN ON PARCHMENT--"SKRIVFILT." SPEECH AND ANSWER TO OTHER
MAIDENS AS AN EXAMPLE.


An unsociable, avaricious man came to complain to Troost, who was the
maid of Stavia. He said a thunderstorm had destroyed his house. He
had prayed to Wr-alda, but Wr-alda had given him no help. Are you
a true Frisian? Troost asked. From father and forefathers, replied
the man. Then she said, I will sow something in your conscience,
in confidence that it will take root, grow, and bear fruit. She
continued, When Frya was born, our mother stood naked and bare,
unprotected from the rays of the sun. She could ask no one, and
there was no one who could give her any help. Then Wr-alda wrought
in her conscience inclination and love, anxiety and fright. She
looked round her, and her inclination chose the best. She sought a
hiding-place under the sheltering lime-trees, but the rain came, and
the difficulty was that she got wet. She had seen how the water ran
down the pendent leaves; so she made a roof of leaves fastened with
sticks, but the wind blew the rain under it. She observed that the
stem would afford protection. She then built a wall of sods, first on
one side, and then all round. The wind grew stronger and blew away the
roof, but she made no complaint of Wr-alda. She made a roof of rushes,
and put stones upon it. Having found how hard it is to toil alone,
she showed her children how and why she had done it. They acted and
thought as she did. This is the way in which we became possessed
of houses and porches, a street, and lime-trees to protect us from
the rays of the sun. At last we have built a citadel, and all the
rest. If your house is not strong enough, then you must try and make
another. My house was strong enough, he said, but the flood and the
wind destroyed it. Where did your house stand? Troost asked. On the
bank of the Rhine, he answered. Did it not stand on a knoll? Troost
asked. No, said the man; my house stood alone on the bank. I built
it alone, but I could not alone make a hillock. I knew it, Troost
answered; the maidens told me. All your life you have avoided your
neighbours, fearing that you might have to give or do something for
them; but one cannot get on in the world in that way, for Wr-alda,
who is kind, turns away from the niggardly. Fasta has advised us,
and it is engraved in stone over all our doors. If you are selfish,
distrustful towards your neighbours, teach your neighbours, help your
neighbours, and they will return the same to you. If this advice is
not good enough for you, I can give you no better. The man blushed
for shame, and slunk away.






NOW I WILL WRITE MYSELF, FIRST ABOUT MY CITADEL, AND THEN ABOUT WHAT
I HAVE BEEN ABLE TO SEE.


My city lies near the north end of the Liudgaarde. The tower has six
sides, and is ninety feet high, flat-roofed, with a small house upon
it out of which they look at the stars. On either side of the tower
is a house three hundred feet long, and twenty-one feet broad, and
twenty-one feet high, besides the roof, which is round. All this is
built of hard-baked bricks, and outside there is nothing else. The
citadel is surrounded by a dyke, with a moat thirty-six feet broad
and twenty-one feet deep. If one looks down from the tower, he sees
the form of the Juul. In the ground among the houses on the south
side all kinds of native and foreign herbs grow, of which the maidens
must study the qualities. Among the houses on the north side there
are only fields. The three houses on the north are full of corn and
other necessaries; the two houses on the south are for the maidens
to live in and keep school. The most southern house is the dwelling
of the Burgtmaagd. In the tower hangs the lamp. The walls of the
tower are decorated with precious stones. On the south wall the Tex
is inscribed. On the right side of this are the formulae, and on the
other side the laws; the other things are found upon the three other
sides. Against the dyke, near the house of the Burgtmaagd, stand the
oven and the mill, worked by four oxen. Outside the citadel wall is the
place where the Burgtheeren and the soldiers live. The fortification
outside is an hour long--not a seaman's hour, but an hour of the sun,
of which twenty-four go to a day. Inside it is a plain five feet
below the top. On it are three hundred crossbows covered with wood
and leather.

Besides the houses of the inhabitants, there are along the inside
of the dyke thirty-six refuge-houses for the people who live in the
neighbourhood. The field serves for a camp and for a meadow. On the
south side of the outer fortification is the Liudgaarde, enclosed by
the great wood of lime-trees. Its shape is three-cornered, with the
widest part outside, so that the sun may shine in it, for there are a
great number of foreign trees and flowers brought by the seafarers. All
the other citadels are the same shape as ours, only not so large;
but the largest of all is that of Texland. The tower of the Fryaburgt
is so high that it rends the sky, and all the rest is in proportion
to the tower. In our citadel this is the arrangement: Seven young
maidens attend to the lamp; each watch is three hours. In the rest of
their time they do housework, learn, and sleep. When they have watched
for seven years, they are free; then they may go among the people,
to look after their morals and to give advice. When they have been
three years maidens, they may sometimes accompany the older ones.

The writer must teach the girls to read, to write, and to reckon. The
elders, or "Greva," must teach them justice and duty, morals, botany,
and medicine, history, traditions, and singing, besides all that may be
necessary for them to give advice. The Burgtmaagd must teach them how
to set to work when they go among the people. Before a Burgtmaagd can
take office, she must travel through the country a whole year. Three
grey-headed Burgtheeren and three old maidens must go with her. This
was the way that I did. My journey was along the Rhine--on this side
up, and on the other side down. The higher I went, the poorer the
people seemed to be. Everywhere about the Rhine the people dug holes,
and the sand that was got out was poured with water over fleeces to
get the gold, but the girls did not wear golden crowns of it. Formerly
they were more numerous, but since we lost Schoonland they have gone
up to the mountains. There they dig ore and make iron. Above the Rhine
among the mountains I have seen Marsaten. The Marsaten are people who
live on the lakes. Their houses are built upon piles, for protection
from the wild beasts and wicked people. There are wolves, bears, and
horrible lions. Then come the Swiss, the nearest to the frontiers of
the distant Italians, the followers of Kalta and the savage Twiskar,
all greedy for robbery and booty. The Marsaten gain their livelihood
by fishing and hunting. The skins are sewn together by the women,
and prepared with birch bark. The small skins are as soft as a woman's
skin. The Burgtmaagd at Fryasburgt (Freiburg) told us that they were
good, simple people; but if I had not heard her speak of them first,
I should have thought that they were not Frya's people, they looked
so impudent. Their wool and herbs are bought by the Rhine people, and
taken to foreign countries by the ship captains. Along the other side
of the Rhine it was just the same as at Lydasburcht (Leiden). There
was a great river or lake, and upon this lake also there were people
living upon piles. But they were not Frya's people; they were black
and brown men who had been employed as rowers to bring home the men
who had been making foreign voyages, and they had to stay there till
the fleet went back.

At last we came to Alderga. At the head of the south harbour lies the
Waraburgt, built of stone, in which all kinds of clothes, weapons,
shells, and horns are kept, which were brought by the sea-people from
distant lands. A quarter of an hour's distance from there is Alderga,
a great river surrounded by houses, sheds, and gardens, all richly
decorated. In the river lay a great fleet ready, with banners of
all sorts of colours. On Frya's day the shields were hung on board
likewise. Some shone like the sun. The shields of the sea-king and
the admiral were bordered with gold. From the river a canal was dug
going past the citadel Forana (Vroonen), with a narrow outlet to the
sea. This was the egress of the fleet; the Fly was the ingress. On
both sides of the river are fine houses built, painted in bright
colours. The gardens are all surrounded by green hedges. I saw there
women wearing felt tunics, as if it were writing felt. [3] Just as at
Staveren, the girls wore golden crowns on their heads, and rings on
their arms and ankles. To the south of Forana lies Alkmarum. Alkmarum
is a lake or river in which there is an island. On this island the
black and brown people must remain, the same as at Lydasburgt. The
Burgtmaagd of Forana told me that the burgtheeren go every day to teach
them what real freedom is, and how it behoves men to live in order to
obtain the blessing of Wr-alda's spirit. If there was any one who was
willing to listen and could comprehend, he was kept there till he was
fully taught. That was done in order to instruct the distant people,
and to make friends everywhere. I had been before in the Saxenmarken,
at the Mannagardaforde castle (Munster). There I saw more poverty
than I could discover wealth here. She answered: So whenever at
the Saxenmarken a young man courts a young girl, the girls ask: Can
you keep your house free from the banished Twisklanders? Have you
ever killed any of them? How many cattle have you already caught,
and how many bear and wolfskins have you brought to market? And
from this it comes that the Saxons have left the cultivation of
the soil to the women, that not one in a hundred can read or write;
from this it comes, too, that no one has a motto on his shield, but
only a misshapen form of some animal that he has killed; and lastly,
from this comes also that they are very warlike, but sometimes as
stupid as the beasts that they catch, and as poor as the Twisklanders
with whom they go to war. The earth and the sea were made for Frya's
people. All our rivers run into the sea. The Lydas people and the
Findas people will exterminate each other, and we must people the
empty countries. In movement and sailing is our prosperity. If you
wish the highlanders to share our riches and wisdom, I will give
you a piece of advice. Let the girls, when they are asked to marry,
before they say yes, ask their lovers: What parts of the world have
you travelled in? What can you tell your children about distant lands
and distant people? If they do this, then the young warriors will
come to us; they will become wiser and richer, and we shall have no
occasion to deal with those nasty people. The youngest of the maids
who were with me came from the Saxenmarken. When we came back she
asked leave to go home. Afterwards she became Burgtmaagd there, and
that is the reason why in these days so many of our sailors are Saxons.


                        END OF APOLLONIA'S BOOK.






THE WRITINGS OF FRETHORIK AND WILJOW.


My name is Frethorik, surnamed oera Linda, which means over the
Linden. In Ljudwardia I was chosen as Asga. Ljudwardia is a new
village within the fortification of the Ljudgaarda, of which the
name has fallen into disrepute. In my time much has happened. I had
written a good deal about it, but afterwards much more was related to
me. I will write an account of both one and the other after this book,
to the honour of the good people and to the disgrace of the bad.

In my youth I heard complaints on all sides. The bad time was coming;
the bad time did come--Frya had forsaken us. She withheld from us all
her watch-maidens, because monstrous idolatrous images had been found
within our landmarks. I burnt with curiosity to see those images. In
our neighbourhood a little old woman tottered in and out of the houses,
always calling out about the bad times. I came to her; she stroked
my chin; then I became bold, and asked her if she would show me the
bad times and the images. She laughed good-naturedly, and took me
to the citadel. An old man asked me if I could read and write. No,
I said. Then you must first go and learn, he replied, otherwise it
may not be shown to you. I went daily to the writer and learnt. Eight
years afterwards I heard that our Burgtmaagd had been unchaste, and
that some of the burgtheeren had committed treason with the Magy, and
many people took their part. Everywhere disputes arose. There were
children rebelling against their parents; good people were secretly
murdered. The little old woman who had brought everything to light
was found dead in a ditch. My father, who was a judge, would have
her avenged. He was murdered in the night in his own house. Three
years after that the Magy was master without any resistance. The
Saxmen had remained religious and upright. All the good people fled
to them. My mother died of it. Now I did like the others. The Magy
prided himself upon his cunning, but Irtha made him know that she
would not tolerate any Magy or idol on the holy bosom that had borne
Frya. As a wild horse tosses his mane after he has thrown his rider,
so Irtha shook her forests and her mountains. Rivers flowed over the
land; the sea raged; mountains spouted fire to the clouds, and what
they vomited forth the clouds flung upon the earth. At the beginning
of the Arnemaand (harvest month) the earth bowed towards the north,
and sank down lower and lower. In the Welvenmaand (winter month)
the low lands of Fryasland were buried under the sea. The woods in
which the images were, were torn up and scattered by the wind. The
following year the frost came in the Hardemaand (Louwmaand, January),
and laid Fryasland concealed under a sheet of ice. In Sellemaand
(Sprokkelmaand, February) there were storms of wind from the north,
driving mountains of ice and stones. When the spring-tides came the
earth raised herself up, the ice melted; with the ebb the forests
with the images drifted out to sea. In the Winne, or Minnemaand
(Bloeimaand, May), every one who dared went home. I came with a maiden
to the citadel Liudgaarde. How sad it looked there. The forests of
the Lindaoorden were almost all gone. Where Liudgaarde used to be was
sea. The waves swept over the fortifications. Ice had destroyed the
tower, and the houses lay heaped over each other. On the slope of the
dyke I found a stone on which the writer had inscribed his name. That
was a sign to me. The same thing had happened to other citadels as
to ours. In the upper lands they had been destroyed by the earth, in
the lower lands by the water. Fryasburgt, at Texland, was the only one
found uninjured, but all the land to the north was sunk under the sea,
and has never been recovered. At the mouth of the Flymeer, as we were
told, thirty salt swamps were found, consisting of the forest and the
ground that had been swept away. At Westflyland there were fifty. The
canal which had run across the land from Alderga was filled up with
sand and destroyed. The seafaring people and other travellers who
were at home had saved themselves, their goods, and their relations
upon their ships. But the black people at Lydasburgt and Alkmarum
had done the same; and as they went south they saved many girls, and
as no one came to claim them, they took them for their wives. The
people who came back all lived within the lines of the citadel, as
outside there was nothing but mud and marsh. The old houses were all
smashed together. People bought cattle and sheep from the upper lands,
and in the great houses where formerly the maidens were established
cloth and felt were made for a livelihood. This happened 1888 years
after the submersion of Atland.

For 282 years we had not had an Eeremoeder, and now, when everything
seemed lost, they set about choosing one. The lot fell upon Gosa,
surnamed Makonta. She was Burgtmaagd at Fryasburgt, in Texland. She
had a clear head and strong sense, and was very good; and as her
citadel was the only one that had been spared, every one saw in that
her call. Ten years after that the seafarers came from Forana and
Lydasburgt. They wished to drive the black men, with their wives and
children, out of the country. They wished to obtain the opinion of
the mother upon the subject. She asked them: Can you send them all
back to their country? If so, then lose no time, or they will find
no relatives alive. No, they said. Gosa replied: They have eaten
your bread and salt; they have placed themselves entirely under
your protection. You must consult your own hearts. But I will give
you one piece of advice. Keep them till you are able to send them
back, but keep them outside your citadels. Watch over their morals,
and educate them as if they were Frya's sons. Their women are the
strongest here. Their blood will disappear like smoke, till at last
nothing but Frya's blood will remain in their descendants. So they
remained here. Now, I should wish that my descendants should observe
in how far Gosa spoke the truth. When our country began to recover,
there came troops of poor Saxon men and women to the neighbourhoods
of Staveren and Alderga, to search for gold and other treasures in
the swampy lands. But the sea-people would not permit it, so they
went and settled in the empty village of the West Flyland in order
to preserve their lives.






NOW I WILL RELATE HOW THE GEERTMAN AND MANY FOLLOWERS OF HELLENIA
CAME BACK.


Two years after Gosa had become the mother (303 B.C.) there
arrived a fleet at Flymeer. The people shouted "Ho-n-seen" (What a
blessing). They sailed to Staveren, where they shouted again. Their
flags were hoisted, and at night they shot lighted arrows into the
air. At daylight some of them rowed into the harbour in a boat,
shouting again, "Ho-n-seen." When they landed a young fellow jumped
upon the rampart. In his hand he held a shield on which bread and salt
were laid. After him came a grey-headed man, who said we come from
the distant Greek land to preserve our customs. Now we wish you to
be kind enough to give us as much land as will enable us to live. He
told a long story, which I will hereafter relate more fully. The old
man did not know what to do. They sent messengers all round, also to
me. I went, and said now that we have a mother it behoves us to ask
her advice. I went with them myself. The mother, who already knew
it all, said: Let them come, they will help us to keep our lands,
but do not let them remain in one place, that they may not become
too powerful over us. We did as she said, which was quite to their
liking. Fryso remained with his people at Staveren, which they made
again into a port as well as they could. Wichhirte went with his people
eastwards to the Emude. Some of the descendants of Jon who imagined
that they sprang from the Alderga people went there. A small number,
who fancied that their forefathers had come from the seven islands,
went there and set themselves down within the enclosure of the citadel
of Walhallagara. Liudgert, the admiral of Wichhirt, was my comrade,
and afterwards my friend. Out of his diary I have taken the following
history.

After we had been settled 12 times 100 and twice 12 years in the Five
Waters (Punjab), whilst our naval warriors were navigating all the
seas they could find, came Alexander the King, with a powerful army
descending the river towards our villages. No one could withstand him;
but we sea-people, who lived by the sea, put all our possessions on
board ships and took our departure. When Alexander heard that such
a large fleet had escaped him, he became furious, and swore that
he would burn all the villages if we did not come back. Wichhirte
was ill in bed. When Alexander heard that, he waited till he was
better. After that he came to him, speaking very kindly--but he
deceived, as he had done before. Wichhirte answered: Oh greatest of
kings, we sailors go everywhere; we have heard of your great deeds,
therefore we are full of respect for your arms, and still more for
your wisdom; but we who are free-born Fryas children, we may not
become your slaves; and even if I would, the others would sooner
die, for so it is commanded in our laws. Alexander said: I do not
desire to take your land or make slaves of your people, I only wish
to hire your services. That I will swear by both our Gods, so that
no one may be dissatisfied. When Alexander shared bread and salt
with him, Wichhirte had chosen the wisest part. He let his son fetch
the ships. When they were all come back Alexander hired them all. By
means of them he wished to transport his people to the holy Ganges,
which he had not been able to reach. Then he chose among all his
people and soldiers those who were accustomed to the sea. Wichhirte
had fallen sick again, therefore I went alone with Nearchus, sent by
the king. The voyage came to an end without any advantage, because the
Joniers and the Phoenicians were always quarrelling, so that Nearchus
himself could not keep them in order. In the meantime, the king had
not sat still. He had let his soldiers cut down trees and make planks,
with which, with the help of our carpenters, he had built ships. Now he
would himself become a sea-king, and sail with his whole army up the
Ganges; but the soldiers who came from the mountainous countries were
afraid of the sea. When they heard that they must sail, they set fire
to the timber yards, and so our whole village was laid in ashes. At
first we thought that this had been done by Alexander's orders, and
we were all ready to cast ourselves into the sea: but Alexander was
furious, and wished his own people to kill the soldiers. However,
Nearchus, who was not only his chief officer, but also his friend,
advised him not to do so. So he pretended to believe that it had
happened by accident, and said no more about it. He wished now
to return, but before going he made an inquiry who really were the
guilty ones. As soon as he ascertained it, he had them all disarmed,
and made them build a new village. His own people he kept under arms to
overawe the others, and to build a citadel. We were to take the women
and children with us. When we arrived at the mouth of the Euphrates,
we might either choose a place to settle there or come back. Our pay
would be guaranteed to us the same in either case. Upon the new ships
which had been saved from the fire he embarked the Joniers and the
Greeks. He himself went with the rest of his people along the coast,
through the barren wilderness; that is, through the land that Irtha
had heaved up out of the sea when she had raised up the strait as
soon as our forefathers had passed into the Red Sea.

When we arrived at New Gertmania (New Gertmania is the port that
we had made in order to take in water), we met Alexander with his
army. Nearchus went ashore, and stayed three days. Then we proceeded
further on. When we came to the Euphrates, Nearchus went ashore
with the soldiers and a large body of people; but he soon returned,
and said, The King requests you, for his sake, to go a voyage up
the Red Sea; after that each shall receive as much gold as he can
carry. When we arrived there, he showed us where the strait had
formerly been. There he spent thirty-one days, always looking steadily
towards the desert.

At last there arrived a great troop of people, bringing with them 200
elephants, 1000 camels, a quantity of timber, ropes, and all kinds of
implements necessary to drag our fleet to the Mediterranean Sea. This
astounded us, and seemed most extraordinary; but Nearchus told us that
his king wished to show to the other kings that he was more powerful
than any kings of Tyre had ever been. We were only to assist, and that
surely could do us no harm. We were obliged to yield, and Nearchus
knew so well how to regulate everything, that before three months
had elapsed our ships lay in the Mediterranean Sea. When Alexander
ascertained how his project had succeeded, he became so audacious
that he wished to dig out the dried-up strait in defiance of Irtha;
but Wr-alda deserted his soul, so that he destroyed himself by wine
and rashness before he could begin it. After his death his kingdom
was divided among his princes. They were each to have preserved a
share for his sons, but that was not their intention. Each wished
to keep his own share, and to get more. Then war arose, and we could
not return. Nearchus wished us to settle on the coast of Phoenicia,
but that no one would do. We said we would rather risk the attempt to
return to Fryasland. Then he brought us to the new port of Athens,
where all the true children of Frya had formerly gone. We went,
soldiers with our goods and weapons. Among the many princes Nearchus
had a friend named Antigonus. These two had only one object in view,
as they told us--to help the royal race, and to restore freedom to
all the Greek lands. Antigonus had, among many others, one son named
Demetrius, afterwards called the "City Winner." He went once to the
town of Salamis, and after he had been some time fighting there, he
had an engagement with the fleet of Ptolemy. Ptolemy was the name of
the prince who reigned over Egypt. Demetrius won the battle, not by
his own soldiers, but because we helped him. We had done this out
of friendship for Nearchus, because we knew that he was of bastard
birth by his white skin, blue eyes, and fair hair. Afterwards,
Demetrius attacked Rhodes, and we transported thither his soldiers
and provisions. When we made our last voyage to Rhodes, the war
was finished. Demetrius had sailed to Athens. When we came into the
harbour, the whole village was in deep mourning. Friso, who was king
over the fleet, had a son and a daughter so remarkably fair, as if
they had just come out of Fryasland, and more beautiful than any one
could picture to himself. The fame of this went all over Greece, and
came to the ears of Demetrius. Demetrius was vile and immoral, and
thought he could do as he pleased. He carried off the daughter. The
mother did not dare await the return of her joi (the sailors wives
call their husbands joi or zoethart (sweetheart). The men call their
wives troost (comfort) and fro or frow, that is, vreuyde (delight)
and frolic; that is the same as vreugde.)

As she dared not wait for her husband's return, she went with her
son to Demetrius, and implored him to send back her daughter; but
when Demetrius saw the son he had him taken to his palace, and did
to him as he had done to his sister. He sent a bag of gold to the
mother, which she flung into the sea. When she came home she was out
of her mind, and ran about the streets calling out: Have you seen my
children. Woe is me! let me find a place to hide in, for my husband
will kill me because I have lost his children.

When Demetrius heard that Friso had come home, he sent messengers
to him to say that he had taken his children to raise them to high
rank, and to reward him for his services. But Friso was proud and
passionate, and sent a messenger with a letter to his children, in
which he recommended them to accept the will of Demetrius, as he
wished to promote their happiness; but the messenger had another
letter with poison, which he ordered them to take: But, said he,
your bodies have been defiled against your will. That you are not to
blame for; but if your souls are not pure, you will never come into
Walhalla. Your spirits will haunt the earth in darkness. Like the bats
and owls, you will hide yourselves in the daytime in holes, and in
the night will come and shriek and cry about our graves, while Frya
must turn her head away from you. The children did as their father
had commanded. The messenger had their bodies thrown into the sea,
and it was reported that they had fled. Now Friso wished to go with
all his people to Frya's land, where he had been formerly, but most of
them would not go. So Friso set fire to the village and all the royal
storehouses; then no one could remain there, and all were glad to be
out of it. We left everything behind us except wives and children,
but we had an ample stock of provisions and warlike implements.

Friso was not yet satisfied. When we came to the old harbour, he went
off with his stout soldiers and threw fire into all the ships that
he could reach with his arrows. Six days later we saw the war-fleet
of Demetrius coming down upon us. Friso ordered us to keep back the
small ships in a broad line, and to put the large ships with the women
and children in front. Further, he ordered us to take the crossbows
that were in the fore part and fix them on the sterns of the ships,
because, said he, we must fight a retreating battle. No man must
presume to pursue a single enemy--that is my order. While we were
busy about this, all at once the wind came ahead, to the great alarm
of the cowards and the women, because we had no slaves except those
who had voluntarily followed us. Therefore we could not escape the
enemy by rowing. But Wr-alda knew well why he did this; and Friso,
who understood it, immediately had the fire-arrows placed on the
crossbows. At the same time he gave the order that no one should shoot
before he did, and that we should all aim at the centre ship. If we
succeeded in this, he said, the others would all go to its assistance,
and then everybody might shoot as he best was able. When we were at
a cable and a half distance from them the Phoenicians began to shoot,
but Friso did not reply till the first arrow fell six fathoms from his
ship. Then he fired, and the rest followed. It was like a shower of
fire; and as our arrows went with the wind, they all remained alight
and reached the third line. Everybody shouted and cheered, but the
screams of our opponents were so loud that our hearts shrank. When
Friso thought that it was sufficient he called us off, and we sped
away; but after two days' slow sailing another fleet of thirty ships
came in sight and gained upon us. Friso cleared for action again,
but the others sent forward a small rowing-boat with messengers,
who asked permission to sail with us, as they were Joniers. They
had been compelled by Demetrius to go to the old haven; there they
had heard of the battle, and girding on their stout swords, had
followed us. Friso, who had sailed a good deal with the Joniers,
said Yes; but Wichirte, our king, said No. The Joniers, said he,
are worshippers of heathen gods; I myself have heard them call upon
them. That comes from their intercourse with the real Greeks, Friso
said. I have often done it myself, and yet I am as pious a Fryas man
as any of you. Friso was the man to take us to Friesland, therefore
the Joniers went with us. It seems that this was pleasing to Wr-alda,
for before three months were past we coasted along Britain, and three
days later we could shout huzza.






THIS WRITING HAS BEEN GIVEN TO ME ABOUT NORTHLAND AND SCHOONLAND
(SCANDINAVIA).


When our land was submerged I was in Schoonland. It was very bad
there. There were great lakes which rose from the earth like bubbles,
then burst asunder, and from the rents flowed a stuff like red-hot
iron. The tops of high mountains fell and destroyed whole forests
and villages. I myself saw one mountain torn from another and fall
straight down. When I afterwards went to see the place there was
a lake there. When the earth was composed there came a duke of
Lindasburgt with his people, and one maiden who cried everywhere,
Magy is the cause of all the misery that we have suffered. They
continued their progress, and their hosts increased. The Magy fled,
and his corpse was found where he had killed himself. Then the Finns
were driven to one place where they might live. There were some of
mixed blood who were allowed to stay, but most of them went with the
Finns. The duke was chosen as king. The temples which had remained
whole were destroyed. Since that time the good Northmen come often to
Texland for the advice of the mother; still we cannot consider them
real Frisians. In Denmark it has certainly happened as with us. The
sea-people, who call themselves famous sea-warriors, went on board
their ships, and afterwards went back again.

                                 Hail!

Whenever the Carrier has completed a period, then posterity shall
understand that the faults and misdeeds that the Brokmannen have
brought with them belonged to their forefathers; therefore I will
watch, and will describe as much of their manners as I have seen. The
Geertmannen I can readily pass by. I have not had much to do with them,
but as far as I have seen they have mostly retained their language and
customs. I cannot say that of the others. Those who descend from the
Greeks speak a bad language, and have not much to boast of in their
manners. Many have brown eyes and hair. They are envious and impudent,
and cowardly from superstition. When they speak, they put the words
first that ought to come last. For old they at; for salt, sat; and for
man, ma--too many to mention. They also use abbreviations of names,
which have no meaning. The Joniers speak better, but they drop the
H, and put it where it ought not to be. When they make a statue of
a dead person they believe that the spirit of the departed enters
into it; therefore they have hidden their statues of Frya, Fasta,
Medea, Thiania, Hellenia, and many others. When a child is born, all
the relatives come together and pray to Frya to send her servants to
bless the child. When they have prayed, they must neither move nor
speak. If the child begins to cry, and continues some time, it is a
bad sign, and they suspect that the mother has committed adultery. I
have seen very bad things come from that. If the child sleeps, that
is a good sign--Frya's servants are come. If it laughs in its sleep,
the servants have promised it happiness. Moreover, they believe in bad
spirits, witches, sorcerers, dwarfs, and elves, as if they descended
from the Finns. Herewith I will finish, and I think I have written
more than any of my forefathers. Frethorik.

Frethorik, my husband, lived to the age of 63. Since 108 years he
is the first of his race who died a peaceable death; all the others
died by violence, because they all fought with their own people,
and with foreigners for right and duty.

My name is Wiljo. I am the maiden who came home with him from
Saxsenmarken. In the course of conversation it came out that we
were both of Adela's race--thus our affection commenced, and we
became man and wife. He left me with five children, two sons and
three daughters. Konreed was my eldest son, Hachgana my second. My
eldest daughter is called Adela, my second Frulik, and the youngest
Nocht. When I went to Saxsenmarken I preserved three books--the book
of songs, the book of narratives, and the Hellenia book.

I write this in order that people may not think they were by
Apollonia. I have had a good deal of annoyance about this, and
therefore now wish to have the honour of it. I also did more. When
Gosa Makonta died, whose goodness and clear-sightedness have become
a proverb, I went alone to Texland to copy the writings that she had
left; and when the last will of Frana was found, and the writings
left by Adela or Hellenia, I did that again. These are the writings
of Hellenia. I have put them first because they are the oldest.


                       HAIL TO ALL TRUE FRISIANS.


In the olden times, the Slavonic race knew nothing of liberty. They
were brought under the yoke like oxen. They were driven into the
bowels of the earth to dig metals, and had to build houses of stone as
dwelling-places for princes and priests. Of all that they did nothing
came to themselves, everything must serve to enrich and make more
powerful the priests and the princes, and to satisfy them. Under this
treatment they grew gray and old before their time, and died without
any enjoyment; although the earth produces abundantly for the good of
all her children. But our runaways and exiles came through Twiskland
to their boundaries, and our sailors came to their harbours. From
them they heard of liberty, of justice, and laws, without which
men cannot exist. This was all absorbed by the unhappy people like
dew into an arid soil. When they fully understood this, the most
courageous among them began to clank their chains, which grieved the
princes. The princes are proud and warlike; there is therefore some
virtue in their hearts. They consulted together and bestowed some of
their superfluity; but the cowardly hypocritical priests could not
suffer this. Among their false gods they had invented also wicked
cruel monsters. Pestilence broke out in the country; and they said
that the gods were angry with the domineering of the wicked. Then the
boldest of the people were strangled in their chains. The earth drank
their blood, and that blood produced corn and fruits that inspired
with wisdom those who ate them.

Sixteen hundred years ago (she writes, 593 B.C.), Atland was submerged;
and at that time something happened which nobody had reckoned upon. In
the heart of Findasland, upon a mountain, lies a plain called Kasamyr
(Cashmere) that is "extraordinary." There was a child born whose mother
was the daughter of a king, and whose father was a high-priest. In
order to hide the shame they were obliged to renounce their own
blood. Therefore it was taken out of the town to poor people. As the
boy grew up, nothing was concealed from him, so he did all in his
power to acquire wisdom. His intellect was so great that he understood
everything that he saw or heard. The people regarded him with respect,
and the priests were afraid of his questions. When he was of full age
he went to his parents. They had to listen to some hard language;
and to get rid of him they gave him a quantity of jewels, but they
dared not openly acknowledge him. Overcome with sorrow at the false
shame of his parents, he wandered about. While travelling he fell in
with a Frisian sailor who was serving as a slave, and who taught him
our manners and customs. He bought the freedom of the slave, and they
remained friends till death. Wherever he went he taught the people not
to tolerate rich men or priests, and that they must guard themselves
against false shame, which everywhere did harm to love and charity. The
earth, he said, bestowed her treasures on those who scratch her skin;
so all are obliged to dig, and plough, and sow if they wish to reap,
but no one is obliged to do anything for another unless it be out of
goodwill. He taught that men should not seek in her bowels for gold,
or silver, or precious stones, which occasion envy and destroy love. To
embellish your wives and daughters, he said, the river offers her pure
stream. No man is able to make everybody equally rich and happy, but
it is the duty of all men to make each other as equally rich and as
happy as possible. Men should not despise any knowledge; but justice
is the greatest knowledge that time can teach, because she wards off
offences and promotes love.

His first name was Jessos, but the priests, who hated him, called him
Fo, that is, false; the people called him Krishna, that is, shepherd;
and his Frisian friend called him Buddha (purse), because he had in
his head a treasure of wisdom, and in his heart a treasure of love.

At last he was obliged to flee from the wrath of the priests; but
wherever he went his teaching had preceded him, whilst his enemies
followed him like his shadow. When Jessos had thus travelled for
twelve years he died; but his friends preserved his teaching, and
spread it wherever they found listeners.

What do you think the priests did then? That I must tell you, and
you must give your best attention to it. Moreover, you must keep
guard against their acts and their tricks with all the strength
that Wr-alda has given you. While the doctrine of Jessos was thus
spreading over the earth, the false priests went to the land of
his birth to make his death known. They said they were his friends,
and they pretended to show great sorrow by tearing their clothes and
shaving their heads. They went to live in caves in the mountains, but
in them they had hid all their treasures, and they made in them images
of Jessos. They gave these statues to simple people, and at last they
said that Jessos was a god, that he had declared this himself to them,
and that all those who followed his doctrine should enter his kingdom
hereafter, where all was joy and happiness. Because they knew that
he was opposed to the rich, they announced everywhere that poverty,
suffering, and humility were the door by which to enter into his
kingdom, and that those who had suffered the most on earth should enjoy
the greatest happiness there. Although they knew that Jessos had taught
that men should regulate and control their passions, they taught that
men should stifle their passions, and that the perfection of humanity
consisted in being as unfeeling as the cold stones. In order to make
the people believe that they did as they preached, they pretended to
outward poverty; and that they had overcome all sensual feelings,
they took no wives. But if any young girl had made a false step,
it was quickly forgiven; the weak, they said, were to be assisted,
and to save their souls men must give largely to the Church. Acting
in this way, they had wives and children without households, and were
rich without working; but the people grew poorer and more miserable
than they had ever been before. This doctrine, which requires the
priests to possess no further knowledge than to speak deceitfully,
and to pretend to be pious while acting unjustly, spreads from east
to west, and will come to our land also.

But when the priests fancy that they have entirely extinguished the
light of Frya and Jessos, then shall all classes of men rise up who
have quietly preserved the truth among themselves, and have hidden
it from the priests. They shall be of princely blood of priests,
Slavonic, and Frya's blood. They will make their light visible,
so that all men shall see the truth; they shall cry woe to the acts
of the princes and the priests. The princes who love the truth and
justice shall separate themselves from the priests; blood shall flow,
but from it the people will gather new strength. Finda's folk shall
contribute their industry to the common good, Linda's folk their
strength, and we our wisdom. Then the false priests shall be swept
away from the earth. Wr-alda's spirit shall be invoked everywhere
and always; the laws that Wr-alda in the beginning instilled into
our consciences shall alone be listened to. There shall be neither
princes, nor masters, nor rulers, except those chosen by the general
voice. Then Frya shall rejoice, and the earth will only bestow her
gifts on those who work. All this shall begin 4000 years after the
submersion of Atland, and 1000 years later there shall exist no longer
either priest or oppression.

Dela, surnamed Hellenia, watch!

Thus runs Frana's last will: All noble Frisians, Heil! In the name of
Wr-alda, of Frya, and of Freedom, I greet you; and pray you if I die
before I have named a successor, then I recommend to you Teuntja, who
is Burgtmaagd in the citadel of Medeasblik; till now she is the best.

This Gosa has left behind her: Hail to all men! I have named no
Eeremoeder, because I know none, and because it is better for you to
have no mother than to have one you cannot trust. One bad time is
passed by, but there is still another coming. Irtha has not given
it birth, and Wr-alda has not decreed it. It comes from the East,
out of the bosom of the priests. It will breed so much mischief that
Irtha will not be able to drink the blood of her slain children. It
will spread darkness over the minds of men like storm-clouds over the
sunlight. Everywhere craft and deception shall contend with freedom and
justice. Freedom and justice shall be overcome, and we with them. But
this success will work out its own loss. Our descendants shall teach
their people and their slaves the meaning of three words; they are
universal love, freedom, and justice. At first they shall shine, then
struggle with darkness, until every man's head and heart has become
bright and clear. Then shall oppression be driven from the earth,
like the thunder-clouds by the storm-wind, and all deceit will cease
to have any more power. Gosa.






THE WRITING OF KONERED.


My forefathers have written this book in succession. I will do this,
the more because there exists no longer in my state any citadel on
which events are inscribed as used to be the case. My name is Konered
(Koenraad). My father's name was Frethorik, my mother's name was
Wiljow. After my father's death I was chosen as his successor. When
I was fifty years old I was chosen for chief Grevetman. My father has
written how the Lindaoorden and Liudgaarden were destroyed. Lindahem is
still lost, the Lindaoorden partially, and the north Lindgaarden are
still concealed by the salt sea. The foaming sea washes the ramparts
of the castle. As my father has mentioned, the people, being deprived
of their harbour, went away and built houses inside the ramparts of
the citadel; therefore that bastion is called Lindwerd. The sea-people
say Linwerd, but that is nonsense. In my youth there was a portion of
land lying outside the rampart all mud and marsh; but Frya's people
were neither tired nor exhausted when they had a good object in
view. By digging ditches, and making dams of the earth that came out
of the ditches, we recovered a good space of land outside the rampart,
which had the form of a hoof three poles eastward, three southwards,
and three westwards. At present we are engaged in ramming piles into
the ground to make a harbour to protect our rampart. When the work
is finished we shall attract mariners. In my youth it looked very
queer, but now there stands a row of houses. Leaks and deficiencies
produced by poverty have been remedied by industry. From this men may
learn that Wr-alda, our universal father, protects all his creatures,
if they preserve their courage and help each other.






NOW I WILL WRITE ABOUT FRISO.


Friso, who was already powerful by his troops, was chosen chief
Grevetman of the districts round Staveren. He laughed at our mode
of defending our land and our sea-fights; therefore he established a
school where the boys might learn to fight in the Greek manner, but
I believe that he did it to attach the young people to himself. I
sent my brother there ten years ago, because I thought, now that
we have not got any mother, it behoves me to be doubly watchful,
in order that he may not become our master.

Gosa has given us no successors. I will not give any opinion about
that; but there are still old suspicious people who think that
she and Friso had an understanding about it. When Gosa died, the
people from all parts wished to choose another mother; but Friso,
who was busy establishing a kingdom for himself, did not desire to
have any advice or messenger from Texland. When the messengers of
the Landsaten came to him, he said that Gosa had been far-seeing and
wiser than all the counts together, and yet she had been unable to
see any light or way out of this affair; therefore she had not had
the courage to choose a successor, and to choose a doubtful one she
thought would be very bad; therefore she wrote in her last will,
It is better to have no mother than to have one on whom you cannot
rely. Friso had seen a great deal. He had been brought up in the wars,
and he had just learned and gathered as much of the tricks and cunning
ways of the Gauls and the princes as he required, to lead the other
counts wherever he wished. See here how he went to work about that.

Friso had taken here another wife, a daughter of Wilfrethe, who in
his lifetime had been chief count of Staveren. By her he had two sons
and two daughters. By his wish Kornelia, his youngest daughter, was
married to my brother. Kornelia is not good Frisian; her name ought
to be written Korn-helia. Weemoed, his eldest daughter, he married
to Kauch. Kauch, who went to school to him, is the son of Wichhirte,
the king of the Geertmen. But Kauch is likewise not good Frisian,
and ought to be Kaap (Koop). So they have learned more bad language
than good manners.

Now I must return to my story.

After the great flood of which my father wrote an account, there came
many Jutlanders and Letlanders out of the Baltic, or bad sea. They
were driven down the Kattegat in their boats by the ice as far as the
coast of Denmark, and there they remained. There was not a creature
to be seen; so they took possession of the land, and named it after
themselves, Jutland. Afterwards many of the Denmarkers returned from
the higher lands, but they settled more to the south; and when the
mariners returned who had not been lost, they all went together to
Zeeland. By this arrangement the Jutlanders retained the land to
which Wr-alda had conducted them. The Zeeland skippers, who were
not satisfied to live upon fish, and who hated the Gauls, took to
robbing the Phoenician ships. In the south-west point of Scandinavia
there lies Lindasburgt, called Lindasnose, built by one Apol, as is
written in the book. All the people who live on the coasts, and in
the neighbouring districts, had remained true Frisians; but by their
desire for vengeance upon the Gauls, and the followers of Kaltona,
they joined the Zeelanders. But that connection did not hold together,
because the Zeelanders had adopted many evil manners and customs
of the wicked Magyars, in opposition to Frya's people. Afterwards,
everybody went stealing on his own account; but when it suited them
they held all together. At last the Zeelanders began to be in want
of good ships. Their shipbuilders had died, and their forests as
well as their land had been washed out to sea. Now there arrived
unexpectedly three ships, which anchored off the ringdyk of our
citadel. By the disruption of our land they had lost themselves,
and had missed Flymond. The merchant who was with them wished to
buy new ships from us, and for that purpose had brought all kinds of
valuables, which they had stolen from the Celtic country and Phoenician
ships. As we had no ships, I gave them active horses and four armed
couriers to Friso; because at Stavere, along the Alberga, the best
ships of war were built of hard oak which never rots. While these
sea rovers remained with us, some of the Jutmen had gone to Texland,
and thence to Friso. The Zeelanders had stolen many of their strongest
boys to row their ships, and many of their finest daughters to have
children by. The great Jutlanders could not prevent it, as they were
not properly armed. When they had related all their misfortunes,
and a good deal of conversation had taken place, Friso asked them
at last if they had no good harbours in their country. Oh, yes, they
answered; a beautiful one, created by Wr-alda. It is like a bottle,
the neck narrow, but in the belly a thousand large boats may lie; but
we have no citadel and no defences to keep out the pirate ships. Then
you should make them, said Friso. That is very good advice, said
the Jutlanders; but we have no workmen and no building materials;
we are all fishermen and trawlers. The others are drowned or fled to
the higher lands. While they were talking in this way, my messengers
arrived at the court with the Zeeland gentlemen. Here you must
observe how Friso understood deceiving everybody, to the satisfaction
of both parties, and to the accomplishment of his own ends. To the
Zeelanders he promised that they should have yearly fifty ships of a
fixed size for a fixed price, fitted with iron chains and crossbows,
and full rigging as is necessary and useful for men-of-war, but that
they should leave in peace the Jutlanders and all the people of Frya's
race. But he wished to do more; he wanted to engage all our sea rovers
to go with him upon his fighting expedition. When the Zeelanders
had gone, he loaded forty old ships with weapons for wall defences,
wood, bricks, carpenters, masons, and smiths, in order to build
citadels. Witto, or Witte, his son, he sent to superintend. I have
never been well informed of what happened; but this much is clear to
me, that on each side of the harbour a strong citadel has been built,
and garrisoned by people brought by Friso out of Saksenmarken. Witto
courted Siuchthirte and married her. Wilhem, her father, was chief
Alderman of the Jutmen--that is, chief Grevetman or Count. Wilhem
died shortly afterwards, and Witto was chosen in his place.






WHAT FRISO DID FURTHER.


Of his first wife he still had two brothers-in-law, who were very
daring. Hetto--that is, heat--the youngest, he sent as messenger to
Kattaburgt, which lies far in the Saxsenmarken. Friso gave him to take
seven horses, besides his own, laden with precious things stolen by
the sea-rovers. With each horse there were two young sea-rovers and
two young horsemen, clad in rich garments, and with money in their
purses. In the same way as he sent Hetto to Kattaburgt, he sent
Bruno--that is, brown--the other brother-in-law, to Mannagarda oord,
Mannagarda oord was written Mannagarda ford in the earlier part of
this book, but that is wrong. All the riches that they took with them
were given away, according to circumstances, to princes, princesses,
and chosen young girls. When his young men went to the tavern to
dance with the young people there, they ordered baskets of spice,
gingerbread, and tuns of the best beer. After these messengers he let
his young people constantly go over to the Saxsenmarken, always with
money in their purses and presents to give away, and they spent money
carelessly in the taverns. When the Saxsen youths looked with envy
at this they smiled, and said, If you dare go and fight the common
enemy you would be able to give much richer presents to your brides,
and live much more princely. Both the brothers-in-law of Friso had
married daughters of the chief princes, and afterwards the Saxsen
youths and girls came in whole troops to the Flymeer.

The burgtmaidens and old maidens who still remembered their greatness
did not hold with Friso's object, and therefore they said no good
of him; but Friso, more cunning than they, let them chatter, but
the younger maidens he led to his side with golden fingers. They
said everywhere, For a long time we have had no mother, but that
comes from our being fit to take care of ourselves. At present it
suits us best to have a king to win back our lands that we have lost
through the imprudence of our mothers. Further they said, Every child
of Frya has permission to let his voice be heard before the choice
of a prince is decided; but if it comes to that, that you choose
a king, then also we will have our say. From all that we can see,
Wr-alda has appointed Friso for it, for he has brought him here in a
wonderful way. Friso knows the tricks of the Gauls, whose language he
speaks; he can therefore watch against their craftiness. Then there
is something else to keep the eye upon. What count could be chosen
as king without the others being jealous of him? All such nonsense
the young maidens talked; but the old maidens, though few in number,
tapped their advice out of another cask. They said always and to every
one: Friso does like the spiders. At night he spreads his webs in all
directions, and in the day he catches in them all his unsuspecting
friends. Friso says he cannot suffer any priests or foreign princes,
but we say that he cannot suffer anybody but himself; therefore he
will not allow the citadel of Stavia to be rebuilt; therefore he
will not have the mother again. To-day Friso is your counsellor,
to-morrow he will be your king, in order to have full power over
you. Among the people there now existed two parties. The old and the
poor wished to have the mother again, but the young and the warlike
wished for a father and a king. The first called themselves mother's
sons, the others father's sons, but the mother's sons did not count
for much; because there were many ships to build, there was a good
time for all kinds of workmen. Moreover, the sea-rovers brought all
sorts of treasures, with which the maidens were pleased, the girls
were pleased, and their relations and friends.

When Friso had been nearly forty years at Staveren he died. Owing to
him many of the states had been joined together again, but that we
were the better for it I am not prepared to certify. Of all the counts
that preceded him there was none so renowned as Friso; for, as I said
before, the young maidens spoke in his praise, while the old maidens
did all in their power to make him hateful to everybody. Although the
old women could not prevent his meddling, they made so much fuss that
he died without becoming king.






NOW I WILL WRITE ABOUT HIS SON ADEL.


Friso, who had learned our history from the book of the Adelingen,
had done everything in his power to win their friendship. His eldest
son, whom he had by his wife Swethirte, he named Adel; and although
he strove with all his might to prevent the building or restoring
any citadels, he sent Adel to the citadel of Texland in order to make
himself better acquainted with our laws, language, and customs. When
Adel was twenty years old Friso brought him into his own school,
and when he had fully educated him he sent him to travel through
all the states. Adel was an amiable young man, and in his travels
he made many friends, so the people called him Atharik--that is,
rich in friends--which was very useful to him afterwards, for when
his father died he took his place without a question of any other
count being chosen.

While Adel was studying at Texland there was a lovely maiden at the
citadel. She came from Saxenmarken, from the state of Suobaland,
therefore she was called at Texland Suobene, although her name was
Ifkja. Adel fell in love with her, and she with him, but his father
wished him to wait a little. Adel did as he wished; but as soon as
he was dead, sent messengers to Berthold, her father, to ask her in
marriage. Berthold was a prince of high-principled feelings. He had
sent his daughter to Texland in the hope that she might be chosen
Burgtmaagd in her country, but when he knew of their mutual affection
he bestowed his blessing upon them. Ifkja was a clever Frisian. As
far as I have been able to learn, she always toiled and worked to
bring the Frya's people back under the same laws and customs. To
bring the people to her side, she travelled with her husband through
all Saxenmarken, and also to Geertmannia--as the Geertmen had named
the country which they had obtained by means of Gosa. Thence they
went to Denmark, and from Denmark by sea to Texland. From Texland
they went to Westflyland, and so along the coast to Walhallagara;
thence they followed the Zuiderryn (the Waal), till, with great
apprehension, they arrived beyond the Rhine at the Marsaten of whom
our Apollonia has written. When they had stayed there a little time,
they returned to the lowlands. When they had been some time descending
towards the lowlands, and had reached about the old citadel of Aken,
four of their servants were suddenly murdered and stripped. They had
loitered a little behind. My brother, who was always on the alert,
had forbidden them to do so, but they did not listen to him. The
murderers that had committed this crime were Twisklanders, who had at
that time audaciously crossed the Rhine to murder and to steal. The
Twisklanders are banished and fugitive children of Frya, but their
wives they have stolen from the Tartars. The Tartars are a brown
tribe of Finda's people, who are thus named because they make war on
everybody. They are all horsemen and robbers. This is what makes the
Twisklanders so bloodthirsty. The Twisklanders who had done the wicked
deed called themselves Frijen or Franken. There were among them,
my brother said, red, brown, and white men. The red and brown made
their hair white with lime-water--but as their faces remained brown,
they were only the more ugly. In the same way as Apollonia, they
visited Lydasburgt and the Alderga. Afterwards they made a tour of all
the neighbourhood of Stavera. They behaved with so much amiability,
that everywhere the people wished to keep them. Three months later,
Adel sent messengers to all the friends that he had made, requesting
them to send to him their "wise men" in the month of May.

his wife, he said, who had been maagd of Texland, had received a copy
of it. In Texland many writings are still found which are not copied
in the book of the Adelingen. One of these writings had been placed by
Gosa with her last will, which was to be opened by the oldest maiden,
Albetha, as soon as Friso was dead.






HERE IS THE WRITING WITH GOSA'S ADVICE.


When Wr-alda gave children to the mothers of mankind, he gave one
language to every tongue and to all lips. This gift Wr-alda had
bestowed upon men in order that by its means they might make known
to each other what must be avoided and what must be followed to find
salvation, and to hold salvation to all eternity. Wr-alda is wise
and good, and all-foreseeing. As he knew that happiness and holiness
would flee from the earth when wickedness could overcome virtue,
he has attached to the language an equitable property. This property
consists in this, that men can neither lie nor use deceitful words
without stammering or blushing, by which means the innately bad are
easily known.

As thus our language opens the way to happiness and blessedness,
and thus helps to guard against evil inclinations, it is rightly
named the language of the gods, and all those by whom it is held in
honour derive honour from it. But what has happened? As soon as among
our half brothers and sisters deceivers arose, who gave themselves
out as servants of the good, it soon became otherwise. The deceitful
priests and the malignant princes, who always clung together, wished
to live according to their own inclinations, without regard to the
laws of right. In their wickedness they went so far as to invent other
languages, so that they might speak secretly in anybody's presence
of their wicked and unworthy affairs without betraying themselves by
stammering, and without showing a blush upon their countenances. But
what has that produced? Just as the seed of good herbs which has
been sown by good men in the open day springs up from the ground,
so time brings to light the evil seed which has been sown by wicked
men in secret and in darkness.

The wanton girls and effeminate youths who consorted with the immoral
priests and princes, taught the new language to their companions,
and thus spread it among the people till God's language was clean
forgotten. Would you know what came of all this? how that stammering
and blushing no longer betrayed their evil doings;--virtue passed
away, wisdom and liberty followed; unity was lost, and quarrelling
took its place; love flew away, and unchastity and envy met round
their tables; and where previously justice reigned, now it is the
sword. All are slaves--the subjects of their masters, envy, bad
passions and covetousness. If they had only invented one language
things might possibly have still gone on well; but they invented as
many languages as there are states, so that one people can no more
understand another people than a cow a dog, or a wolf a sheep. The
mariners can bear witness to this. From all this it results that
all the slave people look upon each other as strangers; and that as
a punishment of their inconsiderateness and presumption, they must
quarrel and fight till they are all destroyed.






HERE IS MY COUNSEL.


If you wish that you alone should inherit the earth, you must never
allow any language but God's language to pass your lips, and take care
that your own language remains free from outlandish sounds. If you
wish that some of Lyda's children and some of Finda's children remain,
you must do the same. The language of the East Schoonlanders has been
perverted by the vile Magyars, and the language of the followers
of Kaltana has been spoiled by the dirty Gauls. Now, we have been
weak enough to admit among us the returned followers of Hellenia,
but I anxiously fear that they will reward our weakness by debasing
our pure language.

Many things have happened to us, but among all the citadels that have
been disturbed and destroyed in the bad time, Irtha has preserved
Fryasburgt uninjured; and I may remark that Frya's or God's language
has always remained here untainted.

Here in Texland, therefore, schools should be established; and from all
the states that have kept to the old customs the young people should
be sent here, and afterwards those whose education is complete can
help those who remain at home. If foreigners come to buy ironwares
from you, and want to talk and bargain, they must come back to God's
language. If they learn God's language, then the words, "to be free"
and "to have justice," will come to them, and glimmer and glitter in
their brains to a perfect light, and that flame will destroy all bad
princes and hypocritical dirty priests.

The native and foreign messengers were pleased with that writing, but
no schools came from it. Then Adel established schools himself. Every
year Adel and Ifkja went to inspect the schools. If they found a
friendly feeling existing between the natives and foreigners, they
were extremely pleased. If there were any who had sworn friendship
together, they assembled the people, and with great ceremony let them
inscribe their names in a book which was called the Book of Friendship,
and afterwards a festival was held. All these customs were kept up
in order to bring together the separate branches of Frya's race;
but the maidens who were opposed to Adel and Ifkja said that they
did it for no other reason than to make a name for themselves, and
to bring all the other states under their subjection.

Among my father's papers I found a letter from Liudgert the
Geertman. Omitting some passages which only concern my father,
I proceed to relate the rest.

Punjab, that is five rivers, and by which we travel, is a river of
extraordinary beauty, and is called Five Rivers, because four other
streams flow into the sea by its mouth. Far away to the eastward is
another large river, the Holy or Sacred Ganges. Between these two
rivers is the land of the Hindoos. Both rivers run from the high
mountains to the plains. The mountains in which their sources lie
are so high that they reach the heavens (laia), and therefore these
mountains are called Himmellaia. Among the Hindoos and others out of
these countries there are people who meet together secretly. They
believe that they are pure children of Finda, and that Finda was
born in the Himmellaia mountains, whence she went with her children
to the lowlands. Some of them believe that she, with her children,
floated down upon the foam of the Ganges, and that that is the reason
why the river is called the Sacred Ganges. But the priests, who came
from another country, traced out these people and had them burnt, so
that they do not dare to declare openly their creed. In this country
all the priests are fat and rich. In their churches there are all
kinds of monstrous images, many of them of gold. To the west of the
Punjab are the Yren (Iraniers), or morose (Drangianen), the Gedrosten
(Gedrosiers), or runaways, and the Urgetten, or forgotten. These
names are given by the priests out of spite, because they fled
from their customs and religion. On their arrival our forefathers
likewise established themselves to the east of the Punjab, but on
account of the priests they likewise went to the west. In that way we
learned to know the Yren and other people. The Yren are not savages,
but good people, who neither pray to nor tolerate images; neither
will they suffer priests or churches; but as we adhere to the light
of Fasta, so they everywhere maintain fire in their houses. Coming
still further westward, we arrive at the Gedrosten. Regarding the
Gedrosten: They have been mixed with other people, and speak a variety
of languages. These people are really savage murderers, who always
wander about the country on horseback hunting and robbing, and hire
themselves as soldiers to the surrounding princes, at whose command
they destroy whatever they can reach.

The country between the Punjab and the Ganges is as flat as Friesland
near the sea, and consists of forests and fields, fertile in every
part, but this does not prevent the people from dying by thousands
of hunger. The famines, however, must not be attributed to Wr-alda
or Irtha, but to the princes and priests. The Hindoos are timid and
submissive before their princes, like hinds before wolves. Therefore
the Yren and others have called them Hindoos, which means hinds. But
their timidity is frightfully abused. If strangers come to purchase
corn, everything is turned into money, and this is not prevented by
the priests, because they, being more crafty and rapacious than all
the princes put together, know very well that all the money will come
into their pockets. Besides what the people suffer from their princes,
they suffer a great deal from poisonous and wild beasts. There are
great elephants that sometimes go about in whole flocks and trample
down corn-fields and whole villages. There are great black and white
cats which are called tigers. They are as large as calves, and they
devour both men and beasts. Besides other creeping animals there are
snakes from the size of a worm to the size of a tree. The largest
can swallow a cow, but the smallest are the most deadly. They conceal
themselves among the fruits and flowers, and surprise the people who
come to gather them. Any one who is bitten by them is sure to die,
as Irtha has given no antidote to their poison, because the people
have so given themselves up to idolatry. There are, besides, all
sorts of lizards, tortoises, and crocodiles. All these reptiles,
like the snakes, vary from the size of a worm to the trunk of a
tree. According to their size and fierceness, they have names which I
cannot recollect, but the largest are called alligators, because they
eat as greedily the putrid cattle that float down the stream as they
do living animals that they seize. On the west of the Punjab where we
come from, and where I was born, the same fruits and crops grow as on
the east side. Formerly there existed also the same crawling animals,
but our forefathers burnt all the underwood, and so diligently hunted
all the wild animals, that there are scarcely any left. To the extreme
west of the Punjab there is found rich clay land as well as barren
heaths, which seem endless, occasionally varied lovely spots on which
the eye rests enchanted. Among the fruits there are many that I have
not found here. Among the various kinds of corn some is as yellow
as gold. There are also golden apples, of which some are as sweet as
honey and others as sour as vinegar. In our country there are nuts as
large as a child's head. They contain cheese and milk. When they are
old oil is made from them. Of the husks ropes are made, and of the
shells cups and other household utensils are made. I have found in
the woods here bramble and holly berries. In my country we have trees
bearing berries, as large as your lime-trees, the berries of which
are much sweeter and three times as large as your gooseberries. When
the days are at the longest, and the sun is in the zenith, a man's
body has no shadow. If you sail very far to the south and look to
the east at midday, the sun shines on your left side as it does in
other countries on the right side. With this I will finish. It will
be easy for you, by means of what I have written, to distinguish
between false accounts and true descriptions.--Your Luidgert.






THE WRITING OF BEEDEN.


My name is Beeden, son of Hachgana. My uncle, not having married,
left no children. I was elected in his place. Adel, the third king
of that name, approved of the choice, provided I should acknowledge
him as master. In addition to the entire inheritance of my uncle,
he gave me some land which joined my inheritance, on condition that
I would settle people there who should never his people



therefore I will allow it a place here.






LETTER OF RIKA THE OUDMAAGD, READ AT STAVEREN AT THE JUUL FEAST.


My greeting to all of you whose forefathers came here with
Friso. According to what you say, you are not guilty of idolatry. I
will not speak about that now, but will at once mention a failing which
is very little better. You know, or you do not know, how many titles
Wr-alda has; but you all know that he is named universal provider,
because that everything comes and proceeds from him for the sustenance
of his creatures. It is true that Irtha is named sometimes the feeder
of all, because she brings forth all the fruits and grains on which men
and beasts are fed; but she would not bear any fruit or grain unless
Wr-alda gave her the power. Women who nourish their children at their
breasts are called nurses, but if Wr-alda did not give them milk the
children would find no advantage; so that, in short, Wr-alda really is
the nourisher. That Irtha should be called the universal nourisher,
and that a mother should be called a feeder, one can understand,
figuratively speaking; but that a father should be called a feeder,
because he is a father, goes against all reason. Now I know whence
all this folly comes. Listen to me. It comes from our enemies; and
if this is followed up you will become slaves, to the sorrow of Frya
and to the punishment of your pride, I will tell you what happened to
the slave people; from that you may take warning. The foreign kings,
who follow their own will, place Wr-alda below the crown. From envy
that Wr-alda is called the universal father, they wish also to be
called fathers of the people. Now, everybody knows that kings do
not regulate the productiveness of the earth; and that they have
their sustenance by means of the people, but still they will persist
in their arrogance. In order to attain their object they were not
satisfied from the beginning with free gifts, but imposed a tax upon
the people. With the tax thus raised they hired foreign soldiers, whom
they retained about their courts. Afterwards they took as many wives as
they pleased, and the smaller princes and gentry did the same. When,
in consequence, quarrels and disputes arose in the households, and
complaints were made about it, they said every man is the father
(feeder) of his household, therefore he shall be master and judge
over it. Thus arose arbitrariness, and as the men ruled over their
households the kings would do over their people. When the kings had
accomplished that, they should be called fathers of the people,
they had statues of themselves made, and erected in the churches
beside the statues of the idols, and those who would not bow down
to them were either killed or put in chains. Your forefathers and
the Twisklanders had intercourse with the kings, and learned these
follies from them. But it is not only that some of your men have been
guilty of stealing titles, I have also much to complain of against
your wives. If there are men among you who wish to put themselves
on a level with Wr-alda, there are also women who wish to consider
themselves equals of Frya. Because they have borne children, they call
themselves mothers; but they forget that Frya bore children without
having intercourse with a man. Yes, they not only have desired to rob
Frya and the Eeremoeders of their honourable title (with whom they
cannot put themselves upon an equality), but they do the same with
the honourable titles of their fellow-creatures. There are women who
allow themselves to be called ladies, although they know that that
only belongs to the wives of princes. They also let their daughters be
called maagden, although they know that no young girls are so called
unless they belong to a citadel. You all fancy that you are the better
for this name-stealing, but you forget that jealousy clings to it,
and that every wrong sows the seed of its own rod. If you do not alter
your course, in time it will grow so strong that you cannot see what
will be the end. Your descendants will be flogged by it, and will not
know whence the stripes come. But although you do not build citadels
for the maidens and leave them to their fate, there will still remain
some who will come out of woods and caves, and will prove to your
descendants that you have by your disorderliness been the cause of
it. Then you will be damned. Your ghosts will rise frightened out of
their graves. They will call upon Wr-alda, Frya, and her maidens, but
they shall receive no succour before the Juul shall enter upon a new
circuit, and that will only be three thousand years after this century.


                       THE END OF RIKA'S LETTER.






therefore I will first write about black Adel. Black Adel was the
fourth king after Friso. In his youth he studied first at Texland, and
then at Staveren, and afterwards travelled through all the states. When
he was twenty-four years old his father had him elected Asega-Asker. As
soon as he became Asker he always took the part of the poor. The rich,
he said, do enough of wrong by means of their wealth, therefore we
ought to take care that the poor look up to us. By arguments of this
kind he became the friend of the poor and the terror of the rich. It
was carried so far that his father looked up to him. When his father
died he succeeded, and then he wished to retain his office as well,
as the kings of the East used to do. The rich would not suffer this,
so all the people rose up, and the rich were glad to get out of the
assembly with whole skins. From that time there was no more talk of
equality. He oppressed the rich and flattered the poor, by whose
assistance he succeeded in all his wishes. King Askar, as he was
always called, was seven feet high, and his strength was as remarkable
as his height. He had a clear intellect, so that he understood all
that was talked about, but in his actions he did not display much
wisdom. He had a handsome countenance and a smooth tongue, but his
soul was blacker than his hair. When he had been king for a year,
he obliged all the young men in the state to come once a year to the
camp to have a sham fight. At first he had some trouble with it, but
at last it became such a habit that old and young came from all sides
to ask if they might take part in it. When he had brought it to this
point, he established military schools. The rich complained that their
children no longer learned to read and write. Askar paid no attention
to it; but shortly afterwards, when a sham fight was held, he mounted
a throne and spoke aloud: The rich have come to complain to me that
their boys do not learn to read and write. I answered nothing; but I
will now declare my opinion, and let the general assembly decide. While
they all regarded him with curiosity, he said further: According to my
idea, we ought to leave reading and writing at present to the maagden
and wise people. I do not wish to speak ill of our forefathers; I
will only say that in the times so vaunted by some, the Burgtmaagden
introduced disputes into our country, which the mothers were unable,
either first or last, to put an end to. Worse still, while they talked
and chattered about useless customs the Gauls came and seized all our
beautiful southern country. Even at this very time our degenerate
brothers and their soldiers have already come over the Scheldt. It
therefore remains for us to choose whether we will carry a yoke or
a sword. If we wish to be and to remain free, it behoves our young
men to leave reading and writing alone for a time; and instead of
playing games of swinging and wrestling, they must learn to play with
sword and spear. When we are completely prepared, and the boys are
big enough to carry helmet and shield and to use their weapons, then,
with your help, I will attack the enemy. The Gauls may then record the
defeat of their helpers and soldiers upon our fields with the blood
that flows from their wounds. When we have once expelled the enemy,
then we must follow it up till there are no more Gauls, Slaves,
or Tartars to be driven out of Frya's inheritance. That is right,
the majority shouted, and the rich did not dare to open their mouths.

He must certainly have thought over this address and had it written
out, for on the evening of the same day there were copies in at least
twenty different hands, and they all sounded the same. Afterwards
he ordered the ship people to make double prows, upon which steel
crossbows could be fixed. Those who were backward in doing this
were fined, and if they swore that they had no means, the rich men
of the village were obliged to pay. Now we shall see what resulted
from all this bustle. In the north part of Britain there exists a
Scotch people--the most of them spring from Frya's blood--some of
them are descended from the followers of Keltana, and, for the rest,
from Britons and fugitives who gradually, in the course of time, took
refuge there from the tin mines. Those who come from the tin mines
have wives, either altogether foreign or of foreign descent They are
all under the dominion of the Gauls. Their arms are wooden bows and
arrows pointed with stag's-horn or flint. Their houses are of turf and
straw, and some of them live in caves in the mountains. Sheep that
they have stolen form their only wealth. Some of the descendants of
Keltana's followers still have iron weapons, which they have inherited
from their forefathers. In order to make myself well understood,
I must let alone for a while my account of the Scotch people,
and write something about the near Krekalanders (Italians). The
Krekalanders formerly belonged to us only, but from time immemorial
descendants of Lyda and Finda have established themselves there. Of
these last there came in the end a whole troop from Troy. Troy is
the name of a town that the far Krekalanders (Greeks) had taken and
destroyed. When the Trojans had nestled themselves among the near
Krekalanders, with time and industry they built a strong town with
walls and citadels named Rome, that is, Spacious. When this was done,
the people by craft and force made themselves masters of the whole
land. The people who live on the south side of the Mediterranean Sea,
come for the most part from Phoenicia. The Phoenicians (Puniers or
Carthaginians) are a bastard race of the blood of Frya, Finda, and
Lyda. The Lyda people were there as slaves, but by the unchastity of
the women these black people have degenerated the other people and
dyed them brown. These people and the Romans are constantly struggling
for the supremacy over the Mediterranean Sea. The Romans, moreover,
live at enmity with the Phoenicians; and their priests, who wish to
assume the sole government of the world, cannot bear the sight of the
Gauls. First they took from the Phoenicians Marseilles--then all the
countries lying to the south, the west, and the north, as well as
the southern part of Britain--and they have always driven away the
Phoenician priests, that is the Gauls, of whom thousands have sought
refuge in North Britain. A short time ago the chief of the Gauls was
established in the citadel, which is called Kerenac (Karnac), that
is the corner, whence he issued his commands to the Gauls. All their
gold was likewise collected there. Keeren Herne (chosen corner), or
Kerenac, is a stone citadel which did belong to Kalta. Therefore the
maidens of the descendants of Kaltana's followers wished to have the
citadel again. Thus through the enmity of the maidens and the Gaul's,
hatred and quarrelling spread ever the mountain country with fire and
sword. Our sea people often came there to get wool, which they paid
for with prepared hides and linen. Askar had often gone with them,
and had secretly made friendship with the maidens and some princes,
and bound himself to drive the Gauls out of Kerenac. When he came
back there again he gave to the princes and the fighting men iron
helmets and steel bows. War had come with him, and soon blood was
streaming down the slopes of the mountains. When Askar thought a
favourable opportunity occurred, he vent with forty ships and took
Kerenac and the chief of the Gauls, with all his gold. The people
with whom he fought against the soldiers of the Gauls, he had enticed
out of the Saxenmarken by promises of much booty and plunder. Thus
nothing was left to the Gauls. After that he took two islands for
stations for his ships, from which he used later to sally forth and
plunder all the Phoenician ships and towns that he could reach. When
he returned he brought nearly six hundred of the finest youths of the
Scotch mountaineers with him. He said that they had been given him as
hostages, that he might be sure that the parents would remain faithful
to him; but this was untrue. He kept them as a bodyguard at his court,
where they had daily lessons in riding and in the use of all kinds of
arms. The Denmarkers, who proudly considered themselves sea-warriors
above all the other sea-people, no sooner heard of the glorious
deeds of Askar, than they became jealous of him to such a degree,
that they would bring war over the sea and over his lands. See here,
then, how he was able to avoid a war. Among the ruins of the destroyed
citadel of Stavia there was still established a clever Burgtmaagd,
with a few maidens. Her name was Reintja, and she was famed for
her wisdom. This maid offered her assistance to Askar, on condition
that he should afterwards rebuild the citadel of Stavia. When he had
bound himself to do this, Reintja went with three maidens to Hals
(Holstein). She travelled by night, and by day she made speeches in
all the markets and in all the assemblies. Wr-alda, she said, had told
her by his thunder that all the Frya's people must become friends,
and united as brothers and sisters, otherwise Finda's people would
come and sweep them off the face of the earth. After the thunder
Frya's seven watch-maidens appeared to her in a dream seven nights
in succession. They had said, Disaster hovers over Frya's land with
yoke and chains; therefore all the people who have sprung from Frya's
blood must do away with their surnames, and only call themselves Frya's
children, or Frya's people. They must all rise up and drive Finda's
people out of Frya's inheritance. If you will not do that, you will
bring the slave-chains round your necks, and the foreign chiefs will
ill-treat your children and flog them till the blood streams into your
graves. Then shall the spirits of your forefathers appear to you, and
reproach your cowardice and thoughtlessness. The stupid people who,
by the acts of the Magyars, were already so much accustomed to folly,
believed all that she said, and the mothers clasped their children
to their bosoms. When Reintja had brought the king of Holstein and
the others to an agreement, she sent messengers to Askar, and went
herself along the Baltic Sea. From there she went to the Lithauers
(Face-hewers), so called because they always strike at their enemy's
face. The Lithauers are fugitives and banished people of our own race,
who wander about in the Twisklanden. Their wives have been mostly
stolen from the Tartars. The Tartars are a branch of Finda's race,
and are thus named by the Twisklanders because they never will be
at peace, but provoke people to fight. She proceeded on beyond the
Saxsenmarken, crossing through the other Twisklanders in order always
to repeat the same thing. After two years had passed, she came along
the Rhine home. Among the Twisklanders she gave herself out for a
mother, and said that they might return as free and true people;
but then they must go over the Rhine and drive the Gauls out of
Frya's south lands. If they did that, then her King Askar would go
over the Scheldt and win back the land. Among the Twisklanders many
bad customs of the Tartars and Magyars have crept in, but likewise
many of our laws have remained. Therefore they still have Maagden,
who teach the children and advise the old. In the beginning they were
opposed to Reintja, but at last she was followed, obeyed, and praised
by them where it was useful or necessary.

As soon as Askar heard from Reintja's messengers how the Jutlanders
were disposed, he immediately, on his side, sent messengers to the
King of Hals. The ship in which the messengers went was laden with
women's ornaments, and took also a golden shield on which Askar's
portrait was artistically represented. These messengers were to ask
the King's daughter, Frethogunsta, in marriage for Askar. Frethogunsta
came a year after that to Staveren. Among her followers was a Magy,
for the Jutlanders had been long ago corrupted. Soon after Askar had
married Frethogunsta, a church was built at Staveren. In the church
were placed monstrous images, bedecked with gold-woven dresses. It is
also said that Askar, by night, and at unseasonable times, kneeled
to them with Frethogunsta; but one thing is certain, the citadel of
Stavia was never rebuilt. Reintja was already come back, and went
angrily to Prontlik the mother, at Texland, to complain. Prontlik sent
out messengers in all directions, who proclaimed that Askar is gone
over to Idolatry. Askar took no notice of this, but unexpectedly a
fleet arrived from Hals. In the night the maidens were driven out
of the citadel, and in the morning there was nothing to be seen
of the citadel but a glowing heap of rubbish. Prontlik and Reintja
came to me for shelter. When I reflected upon it, I thought that it
might prove bad for my state. Therefore, we hit upon a plan which
might serve us all. This is the way we went to work. In the middle
of the Krijlwood, to the east of Liudwerd, lies our place of refuge,
which can only be reached by a concealed path. A long time ago I had
established a garrison of young men who all hated Askar, and kept away
all other people. Now it was come to such a pitch among us, that many
women, and even men, talked about ghosts, white women, and gnomes,
just like the Denmarkers. Askar had made use of all these follies
for his own advantage, and we wished to do the same. One dark night
I brought the Maagden to the citadel, and afterwards they went with
their serving-maids dressed in white along the path, so that nobody
dare go there any more. When Askar thought he had his hands free, he
let the Magyars travel through his states under all kinds of names,
and, except in my state, they were not turned away anywhere. After
that Askar had become so connected with the Jutlanders and the
Denmarkers, they all went roving together; but it produced no real
good to them. They brought all sorts of foreign treasures home, and
just for that reason the young men would learn no trades, nor work
in the fields; so at last he was obliged to take slaves; but that was
altogether contrary to Wr-alda's wish and to Frya's counsel. Therefore
the punishment was sure to follow it. This is the way in which the
punishment came. They had all together taken a whole fleet that came
out of the Mediterranean Sea. This fleet was laden with purple cloths
and other valuables that came from Phoenicia. The weak people of
the fleet were put ashore south of the Seine, but the strong people
were kept to serve as slaves. The handsomest were retained ashore,
and the ugly and black were kept on board ship as rowers. In the
Fly the plunder was divided, but, without their knowing it, they
divided the punishment too. Of those who were placed in the foreign
ships six died of colic. It was thought that the food and drink were
poisoned, so it was all thrown overboard, but the colic remained all
the same. Wherever the slaves or the goods came, there it came too. The
Saxsenmen took it over to their marches. The Jutlanders brought it to
Schoonland and along the coasts of the Baltic Sea, and with Askar's
mariners it was taken to Britain. We and the people of Grenega did not
allow either the people or the goods to come over our boundaries, and
therefore we remained free from it. How many people were carried off
by this disease I cannot tell; but Prontlik, who heard it afterwards
from the maidens, told me that Askar had helped out of his states a
thousand times more free-men than he had brought dirty slaves in. When
the pest had ceased, the Twisklanders who had become free came to
the Rhine, but Askar would not put himself on an equality with the
princes of that vile degenerate race. He would not suffer them to
call themselves Frya's children, as Reintja had offered them, but he
forgot then that he himself had black hair. Among the Twisklanders
there were two tribes who did not call themselves Twisklanders. One
came from the far south-east, and called themselves Allemannen. They
had given themselves this name when they had no women among them,
and were wandering as exiles in the forests. Later on they stole
women from the slave people like the Lithauers, but they kept their
name. The other tribe, that wandered about in the neighbourhood,
called themselves Franks, not because they were free, but the name
of their first king was Frank, who, by the help of the degenerate
maidens, had had himself made hereditary king over his people. The
people nearest to him called themselves Thioth--his sons--that is,
sons of the people. They had remained free, because they never would
acknowledge any king, or prince, or master except those chosen by
general consent in a general assembly. Askar had already learned from
Reintja that the Twisklander princes were almost always at war with
each other. He proposed to them that they should choose a duke from
his people, because, as he said, he was afraid that they would quarrel
among themselves for the supremacy. He said also that his princes
could speak with the Gauls. This, he said, was also the opinion of the
mother. Then the princes of the Twisklanders came together, and after
twenty-one days they chose Alrik as duke. Alrik was Askar's nephew. He
gave him two hundred Scotch and one hundred of the greatest Saksmannen
to go with him as a bodyguard, The princes were to send twenty-one
of their sons as hostages for their fidelity. Thus far all had gone
according to his wishes; but when they were to go over the Rhine, the
king of the Franks would not be under Alrik's command. Thereupon all
was confusion. Askar, who thought that all was going on well, landed
with his ships on the other side of the Scheldt; but there they were
already aware of his coming, and were on their guard. He had to flee
as quickly as he had come, and was himself taken prisoner. The Gauls
did not know whom they had taken, so he was afterwards exchanged for
a noble Gaul whom Askar's people had taken with them. While all this
was going on, the Magyars went about audaciously over the lands of
our neighbours. Near Egmuda, where formerly the citadel Forana had
stood, they built a church larger and richer than that which Askar
had built at Staveren. They said afterwards that Askar had lost the
battle against the Gauls, because the people did not believe that
Wodin could help them, and therefore they would not pray to him. They
went about stealing young children, whom they kept and brought up in
the mysteries of their abominable doctrines. Were there people who


                  [Here the manuscript ends abruptly.]







ADELA.


OKKE MIN SVN.


Thissa boka mot i mith lif and sele warja. Se vmbifattath thju skednise
fon vs ele folk ak fon vsa ethlum. Vrleden jer hab ik tham ut-er
flod hred tolik mith thi and thinra moder. Tha hja weron wet wrden;
ther thrvch gvngon hja afternei vrdarva. Vmbe hja navt to vrlysa hab
ik-ra vp wrlandisk pampyer wrskreven. Sa hwersa thu se erve, mot hu
se ak wrskryva. Thin barn alsa til thju hja nimmerthe wei navt ne kvma.

Skreven to Ljuwert. Nei atland svnken is [4] that thria thusond
fjvwer hvndred and njugon and fjvwertigoste jer, that is nei kersten
reknong that tvelfhvndred sex and fiftigoste jer. Hidde tobinomath
oera Linda.--Wak.



Ljawa ervnoma. Vmb vsa ljawa ethlas wille and vmb vsa ljawa fridoms
wille, thusand wara sa bidd-ik to jo. Och ljawa ne let tha agon
enis papekappe tach nimmerthe over thissa skrifta ne weja. Hja
sprekath sweta wirda: men hja tornath vnmarksem an alles hwat fon
vs fryas trefth. Vmbe rika prebende to winnande sa helath hja mith
tha poppa keninggar. Thissa wetath that wi hjara grateste fianda
send. thrvchdam wi hjara liuda to spreke thvra vr frijdom, rjucht
and forstne plicht. Thervmbe letath hja alles vrdiligja, hwat fon
vsa ethlum kvmt and hwat ther jeta rest fon vsa alda sedum. Och ljawa
ik hav by tham et hove west. Wil Wr.alda-t thjelda and willath wi vs
navt sterik ne makja hja skilun vs algadur vrdiligja.

Skreven to Ljudwerd. Acht hondred and thrju jer nei kersten
bigrip. Liko tonomath ovira Linda.






THET BOK THERA ADELA FOLSTAR.


Thrittich jer aftere dei that thju folksmoder wmbrocht was thrvch
thene vreste Magy [5] stand et er arg vm to. Alle stata ther-er lidsa
anda ore syde there Wrsara, weron fon vs ofkerth and vnder-et weld thes
Magy kemen, and-et stand to fresane, that er weldig skolde wertha vr-et
elle land. Vmbe that vnluk to werane hede man ene mena acht bilidsen,
hwer gadurath weron allera mannelik, ther ann-en gode hrop stande by
tha famna. Tha nei that-er mar vrlapen weron as thrjv etmelda, was al
go-red anda tys and al-en sa by hjara kvmste. Tha to tha lesta frege
Adela that wird, ande keth. J alle wet-et that ik thrjv jer burchfam
wesen sy. Ak wet j that ik keren sy to moder, and ak, that ik nen
moder nesa navt nilde, thrvchdam ik Apol to min enga jerde. Thach
hwat j navt nete [6], that is, that ik alle bertnisa neigvngen haw,
evin as ik en wrentlike folksmoder wesen were. Ik hav al-an fon and
witherfaren to sjande hwat-er berde. Ther thrvch send my felo seka
bar wrden, ther ora navt nete. J haweth jester seith, that vsa sibba
an tha ora syd there Wrsara njvt and laf were. Tha ik mei sedsa to jv,
that-er Magy se nen yne ga of wnnen heth thrvch that weld synra wepne,
men blat thrvch argelestige renka, and jeta mar thrvch that gyrich
sa thera hyrtogum and thera ethelinga. Frya heth seit wi ne skoldon
nen vnfrya ljvd by vs toleta, tha hwat havon hja den? hja havon vsa
fjand nei folged: hwand an sted fon hjara fensenum to deiande, jeftha
fry to letane, havon hja Fryas red minacht and se to hjara slafonum
maked. Thrvchdam hja sok dedon, macht Frya navt longer waka ovir hjam:
hja havon ynes otheris frydom binimen, and that is erseke, that hja
hjara ajn vrleren hawe. Thach that ella is jo selva aken. Men ik wil
sedsa to jo, ho hja nei gradum sa leg vrsylth send. Thera finnum hjara
wiva krejon barn. Thissa waxton vppa mith vsa frya barn. Altomet
tvildon and joldon hja to samne vppa hem, jeftha hja weron mith
ekkorum by there herd. Ther herdon hja mith lustum nei tha vrdwalska
finna sagum, thrvchdam hja thjvd and nei weron. Sa send hja vntfryast
vnthonkes thene wald hjarar aldrum. As tha barn grat wrdon and sagon
that tha finna-ra barn nen wepne hantera machte, and blat warka moste,
tha krejon hja anneth warka en gryns and wrdon harde hachfarande. Tha
basa and hjara storsta svnum krupton by tha lodderiga finna mangertum;
and hjara ajne toghatera thrvch that vvle farbild fon-a wei brocht,
leton hjara selva bigorda thrvch tha skenesta finna knapa, hjara vvle
aldrum to spot. Tha thene Magy that anda nos kryg, tha nam-er tha
skenesta sinar Finna and Magyara vrlovende ra ky mith golden horna, sa
hja ra thrvch vs folk fata dedon, afterdam sina ler vtbreda. Men sin
ljuda dedon mar: bern wrdon to sok makad, nei vpsalandum weibrocht,
and sahwersa hja vpbrocht weron an sina vvla ler, than wrdon hja to
bek sendon. Tha tha skinslavona vsa tal machtich weron, tha klivadon
hja tha hertoga and ethelinga an bord, and kethon, hja moston thene
Magy heroch wertha, sa kvndon hjara svnum vpfolgja tham, oni [7]
thrvch-et folk keron to wrdane. Thera ther vmbe goda dedum en fardel
to-ra hus kryen hede-vrlovadon hja fon sinant wegum jeta-n after-del
bij; hoka tham en far and after-del kryen hede seidon hja en rond-del
to, and tham en rond-del hede en elle stat. Weron tha ethla to harde
fryas, tha wendon hja tha stewen and hildon vppar vrbastera svnum
an. Jesterdei weron-er mong [8] jo tham allet folk to hapa hropa wilde
vmb tha astlike stata wither to hjara plyga to tvangande. Thach nei
min ynfalda myning skolde that falikant [9] utkvmma. Thank ynes ther
was wesen en harde lvngsyakte among-eth fja, and that-er ther jeta
arg vvde, skolde j-eth than wel wagja vmbe jvw helena fja to farande
among hjara syaka fja? ammer na. Sahwersa allra mannelik nw biama
and bijechta mot, that-eth ther mitha stapel arg of kvma skolde, hwa
skolde than alsa dryst wesa vmbe sina barn to wagande among en folk
that elle and al vrderen is. Macht ik jo red jeva, ik skolde sedsa
to jo, j moste bifara alle dingum jo en neie folksmoder kyasa. Ik
wet wel that j thermitha anda brvd sitte, vt hawede that-er fon tha
thredtine burchfamna than wi jeta ower have wel achte send ther nei
there era dinge, men that skold ik navt ne melda. Tuentja ther fam
is et-er burch Medeasblik het er nammer nei talth; tach is hja fol
witskip and klarsyan, and wel sa harde vppir folk and usa plyga stalth
as all othera etsamne. Forth skold-ik reda j moste nei tha burgum ga,
and ther vpskrywa alle ewa fryas tex, bijvnka alle skydnisa, ja ella
that er to finda sy vppa wagum, til thju ella navt vrleren ni ga,
and mitha burgum alsa vrden navt ne werth. Ther stat askriwen: thiu
moder and jahwelik burchfam skil hava buta helpar and senda bodon,
yn and twintich famna and sjugon lerfamkis. Macht ik ther hwat to
dvande, tha skol-ik skrywa, and alsa felo ersema toghatera vmbe to
lerane, sa ther vppa burgum wesa muege; hwand ik seg an trowe and tid
skil-eth jechta, sahwersa j afta Fryas barn wille nammer to winnande,
hor thrvch lesta ner thvch wepne, sa hagath j to nvdande that jvwe
toghatera afta frya wiva wrde. Barn mot man lere, ho grat vs land er
wesen sy, hokke grate manniska vsa ethla weron, ho grat wi jeta send,
sa wi vs dal ledsath bij ora, man mot tala hjam fon tha wicharda and
fon hjara wichandlika dedum, ak wra fara setochta. Al thissa tallinga
hagath den to werthande bij there herd, vppa hem and hwer et wesa mei,
sa bij blyskip as bij tarum. Men skil-et standfast kvma an dat bryn
and andat hirta, than moton alle leringa overa wera jvwera wiva and
toghatera ther-in strama. Adelas red is vpfolgath.

Thit send tha nama thera grevetmanna, vnder hwam-mis wald thit bok
awrochten is. Apol, Adelas man, Thria is-er sekening wesen, nw is-er
grevetman over Ast-flyland and ovir-a Linda-wrda. Tha bvrga Ljvdgarda,
Lindahem, and Stavja send vnder sin hod.

Ther Saxman Storo, Sytjas man, grevetman ovir-a haga fenna and
walda. Njvgun wara is-er to hertoga, that is to hyrman, keren. Tha
burga Bvda and Manna-garda-forda send vnder sin hod.

Abelo, Jaltjas man, grevetman ovir tha Sudar Flylanda. Fjvwers is-er
hyrman wesen. Tha burga Aken, Ljvdburch and Katsburch send vnder
sin hod.

Enoch Dywek his man, grevetman ovir West-flyland and Texland. Njvgun
mel is-er to sekening keren. Thiu Waraburch, Medeasblik, Forana and
ald Fryasburch send vnder sin hod.

Foppa, man fon Dunros, grevetman ovir tha Sjvgon elanda. Fif mel
is-er sekening wesen. Thju burch Walhallagara is vnder sin hod.

Thit stand vppa tha wagum et Fryasburch to Texland askrywen, that
stet ak to Stavia and to Medeas blik.

That was Frya his dei and to there stonde was et vrleden sjvgun wara
sjvgun jer, that Fasta was anstald as folksmoder nei Fryas jerta. Thju
burch Medeasblik was red and en fam was keren. Nw skolde Fasta thju
neja foddik vpsteka, and tha that den was an ajnwarda fon that folk,
tha hrop Frya fon hira wakstare, sa that allera mannalik that hera
machte: Fasta nim thinra stifte and writ tha thinga ther ik er navt
sedsa ne machte. Fasta dede alsa hja boden warth. Sa send wy Fryas
barn an vsa forma skednise kemen.

That is vsa forma skednise.

Wr.alda [10] tham allena god and evg is, makade t.anfang, dana kem
tid, tid wrochte alle thinga ak jrtha. Jrtha barde alle garsa, krudon
and boma, allet djara kwik and allet arge kwik. Alhwat god and djar
is, brocht hju by degum and alhwat kwad and arg is, brocht hju thes
nachtis forth. Afteret twilifte jol-ferste barde hja thrja mangerta.

Lyda warth ut glyande,

Finda warth ut heta and

Frya ut warme stof.

Tha hja blat kemon spisde Wr.alda hjam mith sina adama; til thju tha
manneska an him skolde bvnden wesa. Ring as hja rip weron krejon hja
fruechda and nochta anda drama Wr.aldas. Od [11] trad to-ra binna: and
nw bardon ek twilif svna and twilif togathera ek joltid twen. Therof
send alle manneska kemen.

Lyda was swart, krolhered alsa tha lomera: lik stara blonken hjra ogon;
ja thes gyrfuegels blikkar weron vnmodich by hjras.

Skarpe Lyda. Annen sanaka kvn hju kruppa hera, and hwersa ther fiska
invr weter were n-vntgong that hira nostera navt.

Radbvwde Lyda. En store bam kvn hju bugja and sahwersa hja run ne
brak nene blomstal vnder hjara fyt.

Weldige Lyda. Hard was hjra steme and kret hju ut grimme sa run ek
flux wei.

Wonderfvlle Lyda. Fon ewa nilde hju navt neta: hjra deda wrdon thrvch
hjra tochta stjvrat. Vmbe tha tedra to helpane, dade hju tha stora
and hwersa hju-t den hede grajde hju by-t lik.

Arme Lyda. Hju warth gris fon-t vnwisse bihjelda and vpp-it ende
sturf hja fon hirtser vmbe tha barn-ra kwad.

Vnwisa barn. Hja tichtegadon ekkorum, fen mam-ra dad, hja grajadon
lik wolva, fjvchtadon alsa and dahwile hja that dedon eton tha fuegelon
that lik. Hwa mei sin tara hwither to haldane.

Finda. Was gel and hjr her sa tha mana ener hors: ene thre ne kv hja
navt ni bugja; men hwer Lyda annen lavwa macht to dejande, ther dade
hja wel tjan.

Vrledalike Finda. Svet was hjra stemme and nannen fuegel kvn sjonga
lik hju. Hjra egon lokton and lordon, men therer ansach warth slaf.

Vnredalika Finda. Hju skref thusande ewa, tha hju ne folgde nen er
fon vp. Hja vrfyade tha goda vmbe hjara frymod, tha an slikmamkes
jef hju hjr selva hast wei.

That was hir vnluk. Hjra haved was to fvl: tha hjr hirte to ydel;
hju ne minde nimman sa hja selva and hju wilde that ek hja lyaf
hawe skolde.

Falske Finda. Huening swet weron hjra wirda, tha hok tham hja trjvwade
were vnluk nei by.

Selvsjochta Finda. Ovir ella wilde hju welda, and hjra svnum weron
lik hju; fon hjara susterum leton hja ra thjanja and ekkorum slogon
hja vmb-et masterskip dad.

Dubbelhirta Finda. Vmbe skotse wirda warth hju yre, and tha argste
deda ne rorde hja navt. Sach hju en nyndask en spinne vrslynna,
than warth hju omm-et hirte sa ys; men sach hju hjra barn en fryas
vrmorde sa swol hjra bosm fon nocht.

Vnluke Finda. Hju sturf anda blomtid fon hjra leva, and-t is jeta
tjvester ho hju fallen sy.

Skinheliga barn. Vnder kestlike stena leidon hja hjra lik del, mit
kwabbjana skriftum smukton hja tham vppa, tograjande vmbe herath to
warthande men an stilnise ne wenadon hja nenen enge tar.

Vrijfalik folk. Thi tex ther Finda nei let was in golden bledar wryt:
thach tha besta hwer-far i makad was, wer i nammer to not. Tha goda
ewa wrdon utfagad and selfv sjocht wryte ther kwada far in.

O Finda. Tha warth jrtha fvl blod, and tha haveda ther manneska
majadon thin barn lik gars halma of. Ja Finda that send tha fruechda
thinera ydlenise. Sjan dal fon thinre wakstar and wen.

Frya. Was wit lik snei bij-t mornerad and that blaw hjrar ognum wn-et
jeta there reinboge of.

Skene Frya. Lik strelon there middei svnne blikadon hjra heron,
ther sa fin weron as rach.

Abela Frya. Vntlvkton hjra wera, than swegon tha fuegelon and ne rordon
tha bledar navt mar.

Weldige Frya. Thrvch thene kraft hjrar blikkar strek thene lawa to
fara hjara fyt dal and held thene addur sin gif tobak.

Rene Frya. Hjra yta was huening and hjra drank was dawa, gadvrad anda
bosma thera blommur.

Lichte Frya. That forma hwat hju hjra barn lerde was selv-twang, that
othera was lyafte to dueged, and tha hja jeroch wrdon, tha lerde hju
hjam thju wertha fon tha frijdom kanna: hwand seide hju svnder frijdom
send alle othera duegedon allena god vmbe jo to slavona to makjande,
jvwe ofkvmste to evge skantha.

Milde Frya. Nammer lyt hju metal ut jrtha dalva vmb ajnbat, men
sahwersa hja-t dede wer-et to jahwelikis not.

Lukigoste Frya. Alsa tha stara om jrtha omswyrmia swirmadon hjara
barn om hja.

Wise Frya. Tha hju hjra barn vpbrocht hede alto there sjugonde kny,
tha hrop hju-ra alle a Flyland to samne. Ther jef se hjam hjra tex,
and seide, let tham jvwe weiwisar wesa, tha ne skil that jo na navt
kwalik ni ga.

Utforkerena Frya. Tha hju-t seid hede, bevade jrtha lik Wr.aldas se,
Flylandis bodem svnk an grada vnder hjara fyt dal. Thju loft wart swart
and nylof [12] fon tara to stirtane and tha hja nei moder omsagon,
was hju al lang vppira wakstar. Tha to tha lesta sprak tongar ut-a
wolka and blixen schref an that loftrvm, wak.

Farsjanda Frya. That land fon hwer hju was vpfaren was nw en stram and
buta hira tex was ther in ella bidvlwen hwat fon hjra hondum kemen was.

Heriga barn. Tha hja to-ra selva weron, tha makadon hja thit hage
therp, bvwadon thas burch thervppa, anda wagrum thessa wryton hja
thene tex, and vmbe that allera mannalik hja skolde muega finda,
havath hja that land rondomme Texland heten. Thervmbe skil-at bilywa
al wenne jrtha jrtha sy.






TEX FRYAS.


Held beid tha Frya, to tha lesta skilun hja my hwiter sja. Thach thera
allena mei ik as fry kanna ther nen slaf is fon en other ni fon sine
tochta. Hyr is min red.

Sahwersa thju ned arg sy and gode red and gode ded nawet mar ne
formuege, hrop than thi gast Wr.aldas an, men j ne mot-im navt anhropa
bifara alle thinga prvvath send. Tha ik segs to jo mith redene and
tid skil-et wara, tha modelasa skilun ammar swika vnder hjar ajn led.

2. Wr.aldas gast mei man allena knibuwgjande thank to wya, ja thrju
wara far hwat jv fon him noten have, far hwat jv nith, and fara hape
ther hy jo let an anga tida.

3. J hawed sjan ho ring ik helpe lende, dva al en mith jo neston,
men ne tof navt til man jo beden heth, tha lydande skolde jo floka,
min famna skoldon jvwa nama utfaga ut-at bok and ik skolde jo lik
vnbikannade ofwisa mota.

4. Nim nammar knibuwgjande tank fon jv neston an, thjus agath Wr.aldas
gast. Nid skolde j bikrjupa, wisdom solde j bilaka and min famna
skoldon jo bityga fon faderrav.

5. Fjuwer thinga send to jvwe not jeven, mith nama, loft, weter, land
and fjur. Men Wr.alda wil ther allena bisittar of wesa. Thervmbe red
ik jo, j skilun jo rjuchtferdiga manna kyasa, tham thju arbed and tha
fruechda nei rjuchta dela, sa that namman fry fon warka ni fon wera sy.

6. Sahwersa ther amman among jo fvnden warth, ther sin ajn frydom
vrsellath, tham-n is navt fon jvw folk: hi is en horning mith basterd
blod. Ik rede jo that j him and sin mam to that land utdriva, segs
that to jvwa barn, thes mornes, thes middeis and thes ewendes, til
thju hja therof drame thes nachtis.

7. Allera mannalik ther en other fon sine frydom birawath, al were
thene ore him skeldech, mot ik anda barntam ener slafinne fara
leta. Thach ik rede jo vmbe sin lik and that sinera mam vpp ene kale
sted to vrbarnande, afternei hjara aske fiftich fyt anda grvnd to
dalvane, til hju ther nenen garshalm vp waxa ni mei, hwand aldulkera
gars skolde jvw diaroste kvik deja.

8. Ne grip na that folk fon Lyda ner fon Finda an. Wr.alda skolde
helpa hjam, sa that-at weld that fon jo utgong vppa jvwa ajne haveda
skolde witherkvma.

9. Sahwersa that machte bera that hja fon juwe red jefta awet owers
wilde, alsa aghat j to helpane hjam. Men kvmath hja to rawande;
fal than vppa tham nither lik blixenande fjvr.

10. Sahwersa annen fon hjam ener jvwer toghaterum to wif gerth and
hju that wil, than skolun j hja hjra dvmhed bitjvtha; thach wil hju
toch hjra frejar folgja, that hja than mith fretho ga.

11. Willath jvw svna fon hjara toghaterum, sa mot j alsa dva as mith
jvwa toghaterum. Thach hor tha ena nor tha othera mei witherkvma;
hwand hja skoldvn uthemeda seda and plega mith fara; and drei thessa
by jo heldgad wrde, mei ik navt longer ovir jo waka.

12. Vppa minre fam Fasta hav ik min hap fastegth, thervmbe most j hja
to eremoder nema, Folgath j min red, than skil hju nemels min fam
bilywa and alla frana famna ther hja folgja; than skil thju foddik
namer utga ther ik far jo vpstoken hav. That ljucht thera skil than
evg jvwe bryn vpklarja, and j skilun than evin fry bilyva fon vnfrya
weld as jvwa swite rinstrama fon that salte weter ther andelase se.






THET HET FASTA SEID.


Alle setma ther en ew, that is hvndred jer, omhlapa muege mith tha
krodar and sin jol, thera muegon vppa red there moder, and by mena
willa vppa wegar thera burgum writ hwertha; send hja uppa wegar writ,
than send hja ewa, and that is vsa plicht vmbe altham an era to
haldande. Kvmth ned and tvang vs setma to jevane, stridande wither
vsa ewa and plegum, sa mot manneska dva alsa hja askja; thach send
hja weken, than mot man ammer to that alda witherkera. That is Fryas
willa, and that mot wesa tham fon al hjra barn.






FASTA SEIDE.


Alle thinga, ther man anfangja wil, hoka that-at moga wesa, vppa tha
dei, ther wy Frya heldgad hawa, tham skilun evg falykant utkvma:
neidam tid nw biwysd heth that hju riucht hede, sa is that en ewa
wrdon, that man svnder ned and tvang a Frya hjra dei nawet owers ni
dva ne mei, tha blyda fersta fyrja.






THAT SEND THA EWA THER TO THERA BURGUM HERA.


1. Sahwersa ther arne ene burch bvwet is, sa mot thju foddik thera an
tha forma foddik et Texland vpsteken wrda. Thach that ne mei nammer
owers as troch tha moder sken.

2. Ek moder skil hjra ajn famna kjasa; alsa thera ther vppa thera
othera burgum as moder send.

3. Thju moder to Texland mei hjra folgster kjasa, thach sahwersa hju
falth er hju-t den heth, sa mot thas keren hwertha vppa ena mena acht,
by redum fon alle stata et semne.

4. Thju moder to Texland mei en and tvintich famna and sjvgun spille
mangerta hava, til thju ther ammer sjvgun by there foddik muge wakja
deilikes and thes nachtes. By tha famna ther vppa ora burgum as moder
thjanja alsa felo.

5. Sahwersa en fam annen gada wil, sa mot hju-t there moder melda,
and bistonda to tha manniska kera, er hju mith hjra tochtige adama
that ljucht bivvlath.

6. Thju moder and alrek burchfam skil man tofogjande en and tvintich
burchheran, sjvgun alda wisa, sjvgun alda kampar, and sjvgun alda
sekamper.

7. Ther fon skilun alle jeron to honk kera thrim fon elik sjvgun,
thach hja ne muegon navt vpfolgath ne wertha thrvch hjara sibtal nejar
sa tha fjarda kny.

8. Aider mei thre hvndred jonga burchwerar hava.

9. Far thissa thjanesta skilun hja lera Fryas tex and tha ewa, fon
tha wisa mannon thene wisdom, fon tha alda hermannon thene kunst fon
tha orloch and fond tha sekeningar thene kunsta ther bi that butafara
nethlik send.

10. Fon thissa werar skilun jerlikes hvndred to bek kera. Thach send
ther svme vrlamth wrden, sa muegon hja vpper burch bilywa hjara elle
leva long.

11. By that kjasa fon tha werar ne mei nimmen fon thera burch nen
stem navt ne hava, ni tha grevetmanna jefta othera haveda, man that
blata folk allena.

12. Thju moder et Texland skil man jeva thrja sjvgun flinka bodon mith
thrja twilif rappa horsa. Vppa ora burgum ek burchfam thre bodon mith
sjvgun horsa.

13. Ak skil ajder burchfam hava fiftich bvwara thrvch that folk
akeren. Men therto mei man allena jeva sokka, ther navt abel and
stora for wera ner to butafarar send.

14. Ajder burch mot hiri selva bidruppa and genera fon hjra ajn
ronddel and fon that del that hju fon that markjeld buerth.

15. Is ther amman keren vmbe vppa burgum to thjanjande and nil-er navt,
than ne mei-er na nen burchher wertha, and dus nen stem navt ni hava,
is er al burchher sa skil hi thju er vrljasa.

16. Sahwersa amman red gert fon there moder, tha fon ene burchfam,
sa mot hi him selva melde by tha skrivwer. Thesse brangth-im by
tha burchmaster.

Forth mot-i nei tha letsa, that is thene helener. Ther mot sja jef er
ak biseken is fon kvada tochtum. Is-er god seid, tha vndvath hi him
selva fon sinum wepna, and sjvgun werar brangath him by there moder.

17. Is thju sek vr ene state sa ne muegon ther navt miner than thre
bodon kvma: is-t vr-t ella Fryasland, than moton ther jeta sjvgun
tjuga bywesa. Therumbe that er nen kva formvda navt risa ne mei nor
skalkhed den ne wrde.

18. By alle sekum mot tha moder walda and njvda that hjra barn,
that is Fryas folk, sa met-rik bilywa as that wesa mei. That is thi
gratesta hjrar plichta, and vs alra vmb-er ther an to helpande.

19. Hat man hja by ene rjuchtlika seke anhropen vmb-er utsprek twisk
annen grevetman and tha mente, and findath hju thju seke tvivelik,
sa mot hju to bate fon ther mente spreka til thju ther fretho kvma,
and thrvchtham that betre sy that en man vnrjucht den wrde than felo.

20. Kvmth hwa vmb red and wet thju moder red, sa ach hju tham bystonda
to jevane, wet hju bystonda nen red, sa mei hju wachtja leta sjvgun
degum. Wet hju than nach nen red, sa muegon hja hinne bruda, and hja
muegon hjra selva navt biklagja, til thju nen red betre is than kva red.

21. Heth en moder arge red jeven ut kvada willa, sa mot man hja deja
jefta ut of landum dryva stoknaken and blat.

22. Send hjra burchhera medeplichtich, than dvath man alsa mith tham.

23. Is hjra skild tvivelik jefta blat formoda, sa mot man ther-vr
thingja and spreka, is-t nedich, en and twintich wyka long. Stemth tha
halfdel skildich, sa halde man hja vr vnskildich, twede sa wacht man
jeta en fvl jer. Stemth man than alsa, sa mei man hja skildich halda,
tha navt ni deja.

24. Sahwersa svme among that thrimna send tham hja alsa ser vnskildich
mene that hja hja folgja wille, sa muegon hja that dva mith al hjara
driwande and tilbara hava and namman acht hjam ther ovir min to
achtiane, til thju that mara del alsa blyd kan dwala sa that minra del.






MENA EWA.


1. Alle frya barn send a elike wysa barn. Thervmbe moton hja ak elika
rjuchte hava, alsa blyd vpp-at land as vpp-ath e, that is weter and
vp ella that Wr.alda jefth.

2. Allera mannalik mei-t wif sinra kesa freja and ek toghater mei
efter hjra helddrvnk bjada ther hju minth.

3. Heth hwa en wif nimth, sa jeft man hjam hus and warv. N-is ther nen,
sa mot-at bvwat wrde.

4. Is-er nei en other thorp gongon vmb en wif and wil hi ther bilywa,
sa mot man him ther en hus en warf jewa bijonka that not fon tha
hemrik.

5. Allera mannalik mot man en afterdel as warf by sina hus jeva. Tha
nimman ne mei en fardel by sin hus nava, fuel min en ronddel. Allena ief
hwa en dad den heth to mena nitha, sa mei him that jeven wrde. Ak mei
sin jongste svn that erva. After tham mot that thorp that wither nima.

6. Ek thorp skil en hemrik hava nei sina bihof and thene greva skil
njvda that alra ek sin del bidongth and god hald, til thju tha after
kvmmande nen skade navt ne lyda ne muge.

7. Ek thorp mei en mark hava to kap and to vrkap iefta to
wandelja. Alle-t ora land skil bvw and wald bilyva. Tha tha bama thera
ne mei nimman navt falla, buta mena reda and buta weta thes waldgreva,
hwand tha walda send to mena nitha. Thervmbe ne mei nimman ther master
of sa.

8. As markjeld ne mei that thorp navt mar ni nimma sa tha tillifte
del fon tha skat, hor fon tha inhemar ner fon tha ferhemande. Ak ne
mei tha mark skat navt er vrsellath [13] ne wertha as that ora god.

9. Alle-t markjeld mot jerlikes delath wrde, thrja degan far there
joldei, an hvndred delun to delande.

10. Thi grevetman mit sinum grevum skil ther of buera twintich dela;
thene mark rjuchter tian dela, and sinum helpar, fif dela; thju
folkesmoder en del; thju ga moder fjvwer dela; that thorp tian dela;
tha arma, that is thera tham navt warka ni kunna ni muege, fiftich dela.

11. Thera, tham to marka kvma, ne muegon navt ni wokeria, kvmath ther
svm, sa is-t thera famna plicht hjam kanber to makjana in-vr that elle
land, til thju hja nimmerthe keren navt wrde to eng ampt, hwand soka
havath en gyra-lik hirte, vmbe skat to garja skolde hja ella vrreda,
that folk, thjv moder, hjara sibben and tho tha lesta hjara selva.

12. Is ther amman alsa arg that-er sjvcht-siak fja jeftha vrderen
wer vrsellath vr hel god, sa mot thene mark-rjuchtar him wera and
tha famna him noma invr-et elle land.

In era tyda hemadon Findas folk mest algadur invr hjara moders
barta-land, mit noma ald-land that nw vnder-ne se leith; hja weron
thus fer-of, thervmbe nedon wi ak nen orloch, tha hja vrdreven send
and heinda kemon to rawane, tha kem-er fon selva landwer hermanna
keninggar and orloch, vr altham kemon setma and uta setma kemon ewa.






HYR FOLGATH THA EWA THER THERUT TAVLIKT SEND.


1. Ek Fryas mot-a letha jeftha fyanda wera mith aldulkera wapne as-er
forsinna, bikvma and handtera mei.

2. Is en boi twilif jer, sa mot-i tha sjvgunde dei miste fon sin
ler-tid vmbe red to werthande mith-a wapne.

3. Is hi bikvmen, sa jeve man him wapne and hi warth to werar slagen.

4. Is hi thre jer werar, sa warth-i burch-her and mei hi helpa sin
hawed-manna to kjasane.

5. Is hwa sjvgun jer kjasar, sa mei hi helpa en herman jeftha kening
to kjasane, ther to ak keren wrde.

6. Alle jer mot-er ovir keren wertha.

7. Buta tha kening muegon alle ambtmanna wither keren wertha, tham
rjucht dva and nei fryas red.

8. Annen kening ne mei navt ni longer as thre jer kening bilywa,
til thju hi navt biklywa ne mei.

9. Heth-i sjvgun jer rest, sa mei hi wither keren wertha.

10. Is thi kening thruch thene fyand fallen, sa muegon sina sibba ak
nei there ere thinga.

11. Is-er vppa sin tid ofgvngen jeftha binna sin tid sturven, sa ne
mei nen sibba him vpfolgja, ther-im neiar sy sa tha fjarde kny.

12. Thera tham strida mitha wapne an hjara handa ne kunnath navt
forsinna and wis bilywa, thervmbe ne focht-eth nene kening wapne to
hantera an tha strid. Sin wisdom mot sin wapen wesa and thju ljafte
siura kampona mot sin skyld wesa.






HYR SEND THA RJUCHTA THERE MODER AND THERA KENINGGAR.


1. Sahwersa orloch kumth, send tha moder hira bodon nei tha kening,
thi kening send bodon nei tha grevetmanna vmbe land-wer.

2. Tha grevetmanna hropath alle burch-hera et semne and biredath ho
felo manna hja skilun stjura.

3. Alle bisluta thera moton ring nei there moder senden wertha mith
bodon and tjugum.

4. Thju moder leth alle bisluta gaderja and jefth et guldnetal,
that is that middeltal fon alle bisluta etsemne, thermitha mot man
far that forma freto ha and thene kening alsa.

5. Is thju wera a kamp, than hoft thi kening allena mith sinum
havedmanna to reda, thach ther moton ammerthe thre burch-hera fon there
moder forana sitta svnder stem. Thissa burch-hera moton dejalikis
bodon nei there moder senda, til thju hju weta muege jef ther awet
den warth, stridande with-a ewa jeftha with Fryas redjevinga.

6. Wil thi kening dva and sina reda navt, sa mei hi that navt
vnderstonda.

7. Kvmth-ene fyand vnwarlinga, than mot man dva sa thene kening bith.

8. Nis thene kening navt vppet pat, sa mot man sin folgar herich wesa
of tham-is folgar alont tha lesta.

9. Nis ther nen havedman, sa kjase man hwa.

10. Nis ther nen tid, sa warpa hi him to havedman therim weldich
feleth.

11. Heth thene kening en fresalik folk ofslagen, sa muegon sina after
kvmande sin nama after hjara ajne fora; wil thene kening, sa mei-er
vppen vnbibvwade sted en plak utkjasa to hus and erv. That erv mei
en rond-del wesa sa grat that hi fon alle sidum sjvgun hvndred tredun
ut of sine hus mei hlapa, er hi an sina rena kvmth.

12. Sin jongste svn mei that god erva, afte tham thamis jongste,
than skil man that wither nimma.






HYR SEND THA RJUCHTA ALLER FRYAS VMBE SEKUR TO WESANDE.


1. Sahwersa ther ewa vrwrocht wrde jefta neja setma tavlikt, alsa
mot-et to mena nitha sken, men nammer to bata fon enkeldera manniska,
her fon enkeldera slachta, ner fon enkeldera stata, nach fon awet
that enkel sy.

2. Sahwersa orloch kvmt and ther wrde husa homljat jeftha skepa,
hok that et sy, sy-et thrvch thene fyand, tha by mena redum, sa ach
tha mena menta, that is al-et folk to semne that wither to helene;
ther vmbe that namman tha mena seka skil helpa vrljasa vmbe sin ajn
god to bihaldane.

3. Is orloch vrthejan, and send ther svm, alsa vrderen that hja navt
longer warka ne muegon, sa mot tha mena mente hjam vnderhalda, by tha
ferstum achon hja forana to sittana, til thju tha jueged skil era hjam.

4. Send ther wedvon and weson kemon, sa mot man hja ak vnderhalda
and tha svna muegon thi nama hjarar tata vpp-ira skildum writa hjara
slachtha to erane.

5. Send ther svm thrvch thene fyand fat and kvmath hja to bak, sa
mot man hjam fer fon that kamp of fora, hwand hja machton fry leten
wesa by arge loftum and than ne muegon hja hjara lofta navt ni halda
and toch erlik bilywa.

6. Jef wi selwa fyanda fata, sa brange mon tham djap anda landa wei,
man lerth hja vsa frya sede.

7. Let man hja afternei hlapa, sa let man that mith welhed thrvch tha
famna dva, til thju wi atha and frjunda winna fori letha and fyandun.






UT MINNOS SKRIFTUN.


Sahwersa ther enman is thermeta arg that hi vsa swetsar birawath,
morth-dedun dvat, husa barnth, mangertha skanth, hok that-et sy,
that arg sy, and vsa swetnata willon that wroken hava, sa is that
rjucht that man thene deder fatath and an hjara ajn-warda dejath,
til thju ther vr nen orloch ne kvme, werthrvch tha vnskeldiga skolde
bota fori tha skeldiga. Willath hja him sin lif bihalda leta and
thju wreka ofkapja leta, sa mei man that daja. Thach is then bona en
kening, grevetman, greva hwa that-et sy, tham ovira seda mot waka,
sa moton wi that kwad beterja men ta bona mot sin straf ha.

Forth hi en erenama vppa sine skeld fon sina ethelun, sa ne muegon
sina sibba thi nama navt longer ne fora. Thervmbe that hi ene sibba
svrg skil hava ovira seda thera othera.






EWA FARA STJURAR [14]. STJURAR IS THI ERENOMA THERA BUTAFARAR.


Alle fryas svna hava lika rjuchta, thervmb muegon alle flinka knapa
hjara self as butafarar melda by tha oldermon and thisse ne mei him
nit ofwisa, wara that er nen sted is.

2. Tha stjurar muegon hjara ajn mastrun noma.

3. Tha kapljvd moton keren and binomath wertha thrvch tha mente
ther-et god hereth and tha stjurar ne muegon ther by nen stem hava.

4. Jef man vppe reis bifinth that thene kening arg jefta vnbikvmmen
is, sa muegon hja en ora nimma; kvmon hja to bak, sa mei thene kening
him self biklagja by tha oldermon.

5. Kvmth ther flate to honk and sin ther bata, sa moton tha stjurar
ther of en thrimene hava, althus to delande, thi witkening twilf mon-is
dela, thi skolt by nacht sjugun dela, tha botmonna ek twa dela, thi
skiprun ek thre dela, that ora skip-is folk ek en del. Tha jongste
prentar ek en thrimnath, tha midlosta ek en half-del and tha oldesta
ek en twednath.

6. Sin ther svme vrlameth, sa mot-a mena mente njvda far hjara lif,
ak moton hja forana sitta by tha mena fersta, by huslika fersta,
ja by alle fersta.

7. Sin ther vppa tocht vmkume, sa moton hjara nestun hjara del erva.

8. Sin ther wedven and weson fon kvmen, sa mot thju mente hja
vnderhalda; sin hja an enre kase felth, sa muegon tha svna thi noma
hjarar tata vppira skeldun fora.

9. Sin ther prentara [15] forfaren, sa moton sina erva en el mannis
del hava.

10. Was hi forseith, sa mei sin brud sjugun mannis delun aska vmbe
hira fryadulf en sten to to wjande, mar than mot hja for tha ere
wedve bilyva leva long.

11. Sahwersa en mente en flate to reth, moton tha redar njvda fara
beste liftochtun and far wif and barn.

12. Jef en stjurar of and arm is, and hi heth hus nach erv, sa mot
im that jon wertha. Nil hy nen hus nach erv, sa muegon sin friundun
hem tus nema and thju mente mot et betera nei sina stat, wara that
sin friunda thene bata weigerja






NETLIKA SEKA UT-A NEILETNE SKRIFTUM MINNOS.


Minno [16] was en alde sekening, sjaner and wisgyrich. An tha
Kretar heth-i ewa jeven. Hi is barn an tha Lindawrda, and nei al sin
witherfara heth hi that luk noten umbe to Lindahem to sterva.

Sahwersa vsa swethnata en del land have jeftha wetir, that vs god
tolikt, sa focht-et vs vmbe that a kap to freja, nillath hja that navt
ne dva, than mot man hja that bihalda leta. That is nei Frya-his tex
and-et skolde vnrjucht wesa to vnthandana that.

Sahwersa ther swethnata et semna kyva and sana vr enga seka, tha
vr land, and hja vs freja en ordel to spreka, sa ach man that reder
afterweja to letane, tach sa man ther navt buta ne kan, sa mot man
that erlik and rjuchtferdich dva.

Kvmth ther hwa and seith, ik hav orloch, nw most-v mi helpa; jeftha en
ora kvmth and seith, min svn is vnjerich and vnbikvmmen, and ik bin
ald, nw wild-ik thi to waranstew ovir hini and ovir min land stalla,
til hi jerich sy, sa ach man that weigarja, til thju wi nawt an twist
ne kvme ne muege vr seka stridande with vsa frya sedum.

Sahwersa ther kvmth en vrlandisk kapman vppa toletmark et Wyringga
tha to Almanland and hi bidroght, sa warth-er bistonda mark-beten and
kanber makad trvch tha famna invr et ele land. Kvmth-er than to bak, sa
ne skil nimman kapja fon him, hy mei hinne bruda sa-r kvmen is. Thus,
sahwersa-r kapljud keren wrde vmbe wr-a merka to ga, jeftha mith-e
flat to farane, sa ach man allena aldulkera to kjasane tham man tyge
by tyge kanth and an en goda hrop stane by tha famna. Berth-et navt
to min that-er en arg man mong sy, tham tha ljud bitrogha wil, sa
agon tha ora that to werane. Het-i-t-al den sa mot man that beterja,
and thene misdedar ut of landum banna, til thju vsa nama vral mith
erane skil wertha binomath.

Men jef wir vs vppen vrlandiska markt finda, sy-et heinde jeftha fer,
and berth-et that-et folk vs let dvath jeftha bistelleth, sa agon wy
mith haste hei to to slana, hwand afsken wy ella agon to dvande vmbe
fretho willa, vsa halfbrothar ne muegon vs nimmer minachtja nach wana
that wi ange send.

In min jueged hav ik wel enis mort overa banda thera ewa, after hav ik
Frya often tanked vr hjra tex, and vsa ethla vr tha ewa ther thernei
tavlikt send.

Wr.alda jeftha Alfoder heth mi felo jeren jeven, invr felo landa and
sea hav ik omme faren and nei al hwa ik sjan ha, bin ik vrtjugad that
wi allena trvch Alfoder utforkeren send, ewa to havande. Lydas folk
ne mei nen ewa to makjande ni to haldande, hja send to dvm and wild
therto. Felo slachta Findas send snod enoch, men hja send gyrich,
hachfarande, falsk, vnkus and mortsjochtich. Poga blesath hjara selva
vppa, and hja ne muegath nawet than krupa. Forska hropath wark, wark,
and hja ne dvath nawet as hippa and kluchtmakja. Tha roka hropath
spar, spar, men hja stelon and vrslynath al wat vnder hjara snavela
kvmath. Lik al tham is that Findas folk, hja bogath immer ovir goda
ewa; ek wil setma makja vmb-et kwad to werane, men selva nil nimman
theran bonden wesa. Thera hwam-his gast that lestigoste sy and
thertrvch sterik, tham-his hone krejath kening and tha ora moton
alwenna an sin weld vnderwurpen wesa, til en other kvmth ther-im
fon-a setel drywet. That word ewa is to fran vmbe an mena seka to
nomande. Thervmbe heth man vs evin sega lerth. Ewa that seit setma
ther bi aller manniska elik an hjara mod prenth send, til thju hja
muege weta hwat rjucht and vnrjucht sy and hwertrhvch hja weldich send
vmbe hjara ajne deda and tham fon orum to birjuchtande, that wil sedsa
alsanaka hja god and navt misdedich vpbrocht send. Ak is-er jet-en ora
sin an fast. Ewa seit ak, elik weter-lik; rjucht and sljucht as weter
that thrvch nen stornewind jeftha awet owers vrstoren is. Warth weter
vrstoren, sa warth-et vnewa, vnrjucht, men et nygt evg vmbe wither ewa
to werthande, that leith an sin fonselvhed, alsa tha nygung to rjucht
and frydom in Fryas bern leith. Thessa nygung havath wi trvch Wr.aldas
gast, vsa foders, ther in Fryas bern bogth, thervm be skil hju vs ak
evg biklywa. Ewa is ak thet ora sinnebyld fon Wr.aldas gast, ther evg
rjucht and vnforstoren bilywath, afsken-et an licheme arg to geit. Ewa
and vnforstoren send tha marka thera wisdom and rjuchtferdichhed ther
fon alla fremo manniska socht and trvch alla rjuchtera biseten wrden
mot. Willath tha manniska thus setma and domar makja, ther alan god
bilywa and allerweikes, sa moton hja elik wesa to fara alle manniska;
nei thisse ewa achath tha rjuchtera hjara ordel ut to kethande. Is
ther eng kwad den, hwervr nen ewa tavlikt send, sa mot man ene mena
acht bilidsa; ther ordelth man nei tha sin ther Wr.aldas gast an vs
keth vmbe over ella rjuchtferdich to birjuchtande, althus to dvande
ne skil vs ordel nammer falikant ut ne kvma. Ne dvath man nen rjucht
men vnrjucht, alsa rist ther twist and twispalt emong tha manniska
and stata, therut sprut inlandiska orloch, hwerthrvch ella homljath
and vrdaren warth. Men, o dvmhed. Dahwila wi to dvande send ekkorum
to skadane, kvmth-et nidige folk Findas mith hjara falska presterum
jvw hava to rawande, jvwa toghatera to skandane, jvwa seda to vrdva
and to tha lesta klappath hja slavona banda om jahwelikes frya hals.






UT-A SKRIFTA MINNOS.


Tha Nyhellenia [17] tham fon hira ajn nome Min-erva hete, god seten
was and tha Krekalander [18] hja to met even harde minade as vs
ajn folk, tha kemon ther svme forsta and prestera vppe-ra burch
and frejon Min-erva hwer of hjra erva lejon. Nyhellenia andere,
mina erva dreg ik om in mina bosm, hwat ik urven hav is ljafde vr
wisdom, rjucht and frydom, hav ik tham vrleren, alsa ben ik elik
an tha minniste jvvar slavonena. Nw jev ik red vm nawet, men than
skold ik vrkapja tham. Tha hera gvngon wei, and hripon al lakande,
jvwer heroga thjanra, wisa Hellenia. Thach thermitha miston hja
hjara dol, hwand that folk that hja minnade and hja folgade, nam
this nome to-n ere nome an. Tha hja sagon that hjara skot mist hede,
tha gvngon hja hja bihlvda and seidon that hju-t folk hexnad hede,
men vs folk and tha goda Krekalandar werde aller weikes that-et laster
were. Enis kemon hja and fregon, as thv than nen thjonster ne biste,
hwat deist than mitha ajar tham thv altid bi thi heste. Min-erva
andere, thisse ajar send that sinebyld fon Fryas redjevinga, werin
vsa tokvmste forholen hleit and fon el that manneskalik slachte; tid
mot hja utbroda and wi moton waka that-er nen leth an ne kvmth. Tha
prestera, god seid; men hwerto thjanath thene hund an thina fera
hand. Hellenia andere, heth thene harder nen skeper vmbe sin kidde at
semene to haldande? hwat thene hvnd is inna thjanest thes skepharder,
bin ik in Fryas tjanest, ik mot ovir Fryas kidde waka. That likath vs
god to, sedon tha prestera; men seg vs, hwat is thju bitjvtenise fon
thi nachtule, ther immer boppa thin hole sit, is that ljuchtskvwande
djar altomet thet teken thinra klarsjanhed. Nean andere Hellenia,
hi helpt my huegja that er en slach fon manniska ovir hirtha omme
dwalth, ther evin lik hi in karka and hola hema; ther an tjuster
frota, tach navt as hi, vmb vs fon musa and ora plaga to helpane,
men renka to forsinna, tha ora manniska hjara witskip to rawane, til
thju hja tham to betre muege fata vmber slavona fon to makjande and
hjara blod ut to sugane, even as vampyra dva. Enis kemon hja mith en
benda folk. Pest was over-et land kvmen, hja seidon, wi alle send to
dvande, tha Goda to offerja, til thju hja pest wera muege. Nilst thv
then navt ne helpa hjara grimskip to stilane, jeftha hethste pest
selva ovir-et land brocht mith thinra kunsta. Nean seide Min-erva,
men ik ne kan nene goda, ther arg dvande send; thervmbe ne kan ik navt
freja jef hja beter wrda willa. Ik kan en gode, that is Wr.aldas gast;
men thrvch tham er god is, dvath-er ak nen kwad. Hwanath kvmth-et kwad
than wei, frejath tha prestera. Allet kwad kvmth fon jow and fon there
dvmhed thera manniska, tham hjara selva fon jow fensa leta. Jef thin
drochten than sa bjustre god is, wervmb werther-et kwad than navt,
frejath tha prestera. Hellenia andere, Frya het vs vppe wei brocht
and thene kroder that is tid, tham mot that ovrige dva. With alle
rampum is red and help to findande, tha Wr.alda wil that wi hja
selva soka skilon, til thju wi sterik skile wertha and wis. Nillath
wi navt, than let-er vsa trul ut trulla, til thju wi skilon erfara,
hwat nei wisa dedum and hwat nei dvma dedum folgath. Tha seide-ne
forst, ik skolde wana, that were betre, that to werande. Hwel mueglik,
andere Hellenia, hwand than skolde tha manniska bilywa lik tamade
skepa; thv and tha prestera skolde-r than hoda willa, men ak skera
and nei there slacht benke fora. Tach alsa nil-t vs drochten navt,
hi wil that wi ekkorum helpa, men hi wil ak that jahweder fry sy and
wis wrde. That is ak vsa wille, thervmbe kjasth vs folk sin forsta,
greva, redjevar and alle basa and mastera ut-a wisesta thera goda
manniska, til thju allemannalik sin best skil dva vmbe wis and god to
werthande. Althus to dvande skilun wi enis weta and anda folka lera,
that wis wesa and wis dva allena leith to salichhed. That likt en
ordel, seidon tha prestera, men aste nv menste, that pest thrvch
vsa dvmhed kvmth, skolde Nyhellenia than wel sa god wesa wille,
vmbe vs ewat fon that nya ljucht to lenande, hwer vppa hju sa stolte
is. Jes seide Hellenia; tha rokka and ora fueglon kvmath allena falla
vp vul as, men pest minth navt allena vul as, men vula sed-plegum and
fangnisa. Wilstv nv that pest fon-i wika and na wither ne kvma, than
mostv tha fangnisa wei dva, and that i alla ren wrde fon binna and fon
buta. Wi willath bilawa that thin red god sy, seidon tha prestera,
men seg vs, ho skilum wi ther alla manniska to kreja, ther vnder vs
weld send. Tha stand Hellenia vp fon hira setel and keth: Tha muska
folgath thene sejar, tha folka hjara goda forsta, thervmbe ach-stv
to bijinnande mith thin selva alsa ren to makjande, that stv thinna
blikka in and utward mei rjuchta svnder skamrad to werthande to fara
thin ajn mod. Men in stede fon that folk ren to makjande heste vula
fersta utfonden, hwer vppa that folk al sa naka supth, that hja to
lesta lik tha barga annath slip frota, vmbe that stv thin vula lusta
bota mei. That folk bigost to jolande and to spotande. Ther thrvch ne
thuradon hja nen strid wither an to spinnande. Nv skolde ajder wana,
that hja vral-et folk to hape hropen hede vmbe vs algadur to-t land ut
to driwande. Nean an stede fon hja to bihluda gvngon hja allerweikes,
ak to tha heinde Krekalana til tha Alpa ut to kethane, that et thene
allervrste drochten hagth hede sin wisa toghater Min-erva, to nomth
Nyhellenia emong tha manniska to sendane in overa se mith-en ulk,
vmbe tha manniska gode red to jevane and that allermannalik, ther
hja hera wilde, rik and lukich skolde wertha, and enis bas skolde
wertha ovir alle keningkrik irtha.s. Hira byldnese staldon hja vppe
hjara altarum, jeftha hja vrsellade-t anda dvma manniska. Hja kethon
allerweikes red-jevinga, ther hju nimmer jeven hede, and taladon
wondera, ther hju na den hede. Thrvch lesta wiston hja-ra selva master
to makjande fon vsa ewa and setma, and thrvch wankethinga wiston hja
alles to wisa and to vrbruda. Hja staldon ak famma vnder hjara hode,
tha skinber vndere hoda fon Fasta [19] vsa forma ere moder, vmbe over
that frana ljucht to wakane. Men that ljucht hede hja selva vpstoken,
and in stede fon tha famkes wis to makjande, and afternei emong
that folk to senda, ta sjaka to levande and tha barn to lerande,
makadon hja-ra dvm and dimme bi-t ljucht and ne machten hja na buta
ne kvma. Ak wrdon hja to redjevstare brukath, tach thi red was by
skin ut hjara mvlun; hwand hjara mvla weron navt owers as tha hropar,
hwer trvch tha prestera hjara gerta utkethon.

Tha Nyhellenia fallen was, wilden wi en ore moder kjasa, svme wildon
nei Texland vmbe ther ene to frejande, men tha prestera tham by hira
ajn folk that rik wither in hede, nildon that ni hengja and kethon
vs by-ra folk as vn-frana ut.






III. UT-A SKRIFTA MINNOS.


Tha-k althus wei faren was mith mina ljvd fon Athenia, kemon wi to tha
lesta an en eland thrvch min ljvd Kreta heten vm-a wilda kreta tham
et folk anhyv by vsa kvmste. Tha as hja sagon that wi nen orloch an-t
skeld foron, wrdon hja mak, alsa-k et lest far en bota mit yserark en
havesmode and en stada land wandelde. Thach tha wi en stut seten hede
and hja speradon that wi nen slavona nede, tha weron hja vrstalath,
men tha-k-ra nw talt hede that wi ewa hedon elik to birjuchtande vr
alla, tha wilde-t folk ak fon sokka ha. Tach skers hedon hja tham,
jefta that elle land kem anda tys. Tha forsta and prestera kemon
barja, that wi hjara tjvth over herich makad hede and that folk kem
to vs vmbe hul and skul. Tach tha tha forsta sagon that hja hjara
rik vrljasa skolda, tha jevon hja that folk frydom and kemon to my
vmb-en esega bok. Thach that folk was nen frydom wenth and tha hera
bilevon welda nei that ir god thochte. Tha thi storn wr wer, bigoston
hja twispalt among vs to seja. Hja seidon to min folk that ik hjara
help anhropen hede vmbe standfast kening to werthande. Enis fand ik
gif in min met, tha as er enis en skip fon-t Fly by vs vrseilde, ben
ik thermith stolkens hinne brith.--Tach min witherfara to letande,
sa wil-k mith thesa skednesa allena sega, that wi navt muege hema mith
et Findas folk fon wer that et sy, hwand that hja fvl send mith falska
renka, ewa to fresane as hjara swete wina mith dejande fenin.

Ende wra skrifta Minnos.






HIR VNDER SEND THRE WETA, THER AFTER SEND THISSA SETMA MAKAD.


1. Allera mannalik wet, that i sin bihof mot, men warth ammon sin bihof
vnthalden, sa net nen man hwat er skil dva vmbe sin lif to bihaldande.

2. Alle elte minniska werthat drongen a barn to telande, warth that
werth, sa net nim man wath arges therof kvme mei.

3. Alrek wet that-i fry and vnforleth wil leva, and that ore that ak
wille. Umbe sekur to wesande send thesa setma and domar makad.

That folk Findas heth ak setma and domar: men thissa ne send navt nei
tha rjucht, men allena to bata thera prestera and forsta, thana send
hjara stata immerthe fvl twispalt and mord.

1. Sahwersa imman nad heth and hi ne kan him selva navt ne helpe,
sa moton tha famna that kvndich dva an tha greva. Therfar that et en
stolte Fryas navt ne focht that selva to dva.

2. Sa hwa arm warth thrvch tham hi navt warka nil, ther mot to that
land ut dreven wertha, hwand tha lafa and loma send lestich and arg
tankande: thervmbe ach man to werane tham.

3. Jahweder jong kerdel ach en brud to seka and is er fif and twintich
sa acht-er en wif to hava.

4. Is hwa fif and twintich, and heth er nen enga, sa ach ek man him
ut sin hus to werane. Ta knapa achon him te formyda. Nimth er than
nach nen enga, sa mot man hin dad sega, til thju hi ut of lande brude
and hir nen argenese neva ne mei.

5. Is hwa wrak, than mot-er avber sega, that nimman fon him to fresane
nach to duchtane heth. Sa mei er kvma hwer er wil.

6. Plecht er afternei hordom, sa mei-r fluchta, ne fluchter navt, sa
is er an tha wreke ther bitrogna vrleten, and nimman ne mei helpa him.

7. Sahwersa ammon eng god heth, and en other likt that thermete that
i him theran vrfate, sa mot-i that thrja vrjelda. Stelth-i jeta reis,
than mot hi nei tha tinlanum. Wil thene bistelne him fry jeva, sa
mei-r that dva. Tha berth et wither sa ne mei nimman him frydom jeva.






THISSA DOMAR SEND MAKAD FARA NYDIGA MANNISKA.


1. Sa hwa in haste mode tha ut nid an nen otheris leja brekth, agna
ut stat, jeftha thoth, hok that et sy, sa mot thi letha bitallja
hwat thene ledar askth. Ne kan hi hat ni dva, sa mot-er avber an im
den wertha, sa hi an thene ore deth. Nil hi that navt ut ne stonda,
sa mot-i him to sina burch-fam wenda, jef-i inna yser jeftha tin lana
mei werka til sin skeld an sy, nei ther mene dom.

2. Jef ther imman fvnden warth alsa arg that-i en Fryas felth, hi
mot et mit sina lif bitallja. Kan sina burch-fam hin far altid nei
tha tinlana helpa er er fat wrde, sy mei that dva.

3. Sahwersa thi bona mei biwisa mith vrkanda tju-gum that et by vnluk
sken is, sa skil hi fry wesa, men berth et jetta reis, sa mot i tach
nei tha tinlanum, til thju man ther thrvch formitha all vnerimde
wreka and feitha.






THIS SEND DOMAR FARA HORNINGA.


1. Hwa en otheris hvs ut nid thene rade hon anstekt nis nen Fryas,
hi is en horning mith basterde blod. Mei man hin bi ther ded bifara,
sa mot man hin vppet fjvr werpa. Hy mei flya sa-r kan tach narne
skil-i sekur wesa fara wrekande hand.

2. Nen afta Fryas skil ovira misslega sinra neste malja nach kalta. Is
hwa misdedoch far-im selva, tha navt freselik far en ora, sa mei hi
him selva riuchta. Warth-i alsa arg that er freslik warth, sa mot man-t
anda greva bara; men is ther hwa ther en other afterbakis bitighat in
stede fon-t to dvande by tha greva, tham is en horning. Vpper mark
mot-i anda pele bvnden wrde, sa that et jong folk im anspeja mei;
after ladath man him overa marka, men navt nei tha tinlana, thrvch
that en ererawer ak is to fresane.

3. Sahwersa ther enis imman were sa arg that i vs gvng vrrede by tha
fyand, pada and to pada wes, vmbe vsa flyburga to naka, jeftha thes
nachtis therin to glupa, tham were allena wrocht ut Findas blod. Him
skolde man mota barna. Tha stjurar skoldon sin mam and al sina sibba
nei en fer eland mota branga and ther sin ask forstuva, til thju-r
hyr nen feninige krudon fon waxa ne muege. Tha famna moton than sin
nam utspeja in vr al vsa stata, til thju nen barn sin nam ne kreje
and tha alda him muege vrwerpa.

Orloch was vrtigen, men ned was kvmen an sin sted. Nw weron hyr thre
manniska ther-ek en buda keren stelon fon asvndergane ejnhera. Tha
hja wrdon alle fat. Nw gong thene erosta to and brocht thene thjaf by
tha skelte. Tha famna ther-vr kethande seidon allerweis, that i den
hede nei rjucht. Thi ora nom thene thjaf that keren of and leth im
forth mith freto. Tha famna seidon, hi heth wel den. Men thi thredde
ejnher gvng nei tha thjaf sin hus tha. Asser nw sach ho ned ther
sin setel vpstalth hede, tha gvng hi to bak and kerde wither mith en
wein fol nedthreftum, ther hi ned mith fon there herd of driwe. Fryas
famna hedon by him omme warath and sin ded an dat evge bok skreven,
dahwile hja al sina leka ut fachth hede. Thju eremoder was et seid
and hju let het kvndich dva thrvch that ele land.






THAT HYR VNDER STAT IS IN UT THA WAGAR THERE WARABURGH WRITEN.

(See plate I.)


Hwat hyr boppa stat send thi tekna fon that jol. That is that forma
sinnebild Wr.aldas, ak fon t-anfang jeftha-t bijin, werut tid kem,
that is thene Kroder ther evg mith that jol mot ommehlapa. Thana
heth Frya that standskrift makad, that hja brukte to hira tex. Tha
Fasta eremoder were, heth hju-r that run ieftha hlapande skrift fon
makad. Ther Witkening that is Sekening, Godfreiath thene alda heth
ther asvndergana telnomar fon makad far stand and rvnskrift bede. T is
thervmbe navt to drok that wi-r jerliks enis fest vr fyrja. Wy muegon
Wr.alda evg thank to wya that hi sin gast sa herde in vr vsa ethla
heth fara letn. Vnder hira tid heth Finda ak en skrift utfvnden,
men that were sa hagfarende and fvl mith frisla and krolum, that
tha afterkvmanda therof thju bitjudnese ring vrleren have. Afternei
havon hja vs skrift lered binoma tha Finna, tha Thyrjar and tha
Krekalander. Men hja niston navt god, that-et fon et jol makad was and
that-et therumbe altid skreven wrde moste mith son om. Therby wildon
hja that hjara skrift vnlesber skolde wesa far ora folkum, hwand hja
havath altid hemnesa. Thus to dvanda send hja herde fon-a wis rakath,
thermetha, that ta barn tha skriftun hjarar aldrum amper lesa en muga;
dahwile wy vsa alderaldesta skriftun evin red lesa muga as thera ther
jester skreven send.

Hir is that stand skrift, thervnder that run skrift, forth tha talnomar
a byder wisa.



(See plate II.)






THAT STET VP ALLE BURGUM ESKREVEN.


Er there arge tid kem was vs land that skenneste in wr.alda. Svnne
res hager and ther was sjelden frost. Anda bama and trejon waxton
fruegda and nochta, ther nw vrleren send. Among tha gars-sedum hedon
wi navt alena keren, ljaver and blyde, men ak swete ther lik gold
blikte and that man vndera svnnastrela bakja kvste. Jeron ne wrde
navt ne telath, hwand that ene jer was alsa blyd as et othera. An
tha ene side wrdon wi thrvch Wr.aldas se bisloten, hwervp nen folk
buta vs navt fara ne mochte nach kvnde. Anda ore side wrden wi thrvch
that brede Twiskland vmtunad, hwer thrvch that Findas folk navt kvma
ne thvradon, fon ovira tichta walda and ovir it wilde kwik. By morne
paldon wi ovir it uter ende thes aster-se, by evind an thene middelse,
alsa wi buta tha littiga wel twelif grata swete rinstrama hedon, vs
thrvch Wr.alda jeven vmb vs land elte to haldane and vmb us wigandlik
folk tha wei to wisana nei sina se.

Tha owira thissar rin strama wrdon tomet algadur thrvch vs folk
biseton, ak tha fjelda an thju Rene fon-t ena enda alon et ore
ende tha.

To jenst-vr tha Denamarka and that Juttarland hedon wi folkplantinga
mith en burchfam, dana wonon wi kaper and yser, bijvnka tar, pak
and svma or bihof. To jenst vr vs formelich Westland ther hedon wi
Brittanja mith sina tinlana. Brittanja that was that land thera
bannalinga, ther mith hulpe hjarar burchfam wei brith weron vmbe
hira lif to bihaldana. Thach for that hja navt to bak kvma ne skolde,
warth er erost en B to fara hjara star priked, tha bana mith rade blod
farve and tha ora misdedar mith blawe farve. Buta and bihalva hedon vsa
stjurar and kapljvd meni loge anda heinde Krekalanda and to Lydia. In
vr Lydia ther send tha swarta minniska. Tha vs land sa rum and grat
were, hedon wi felo asondergana namon. Thera tham saton biasten tha
Denemarka wrdon Juttar heton, uthavede hja tomet navt owers ne dedon
as barn-sten juta. Hja tham ther saton vppa elanda wrdon Letne heten,
thrvchdam hja mest al vrleten levadon. Alle strand and skor hemar
fon-a Denemarka alont there Sandfal nw Skelda wrdon Stjurar [20],
Sekampar [21] and Angelara [22] heton. Angelara sa heton man to
fora tha butafiskar vmbe that hja alan mith angel jefta kol fiskton
and nimmer nen netum. Thera ther thana til tha heinde Krekalanda
saton, wrdon blat Kad-hemar heten, thrvch tham hja ninmerthe buta
foron. Thera ther in da hage marka saton, ther anna Twisklanda palon,
wrdon Saxmanna heton, uthawede hja immer wepned weron vr that wilde
kwik and vrwildarda Britne. Ther to boppa hedon wi tha noma Landsaton,
Marsata [23] and Holtjefta Wodsata.






HO ARGE TID KEM.


Hel thene suemer was svnne aftere wolkum skolen, as wilde hja irtha
navt ne sja. Wind reston in sina budar, werthrvch rek and stom lik sela
boppa hus and polon stand. Loft warth althus drov and dimme, and inna
tha hirta thera manniska was blydskip nach fruechda. To midden thisre
stilnise fang irtha an to bevande lik as hju starvande were. Berga
splyton fon ekkorum to spejande fjvr and logha, ora svnkon in hira skat
del, and ther hju erost fjelda hede; hejade hju berga vppa. Aldland
[24] trvch tha stjurar Atland heten svnk nyther and that wilde hef
stapton alsa naka wr berg and delon, that ella vndere se bidvlwen
were. Felo manniska wrdon in irtha bidobben, and felo ther et fjvr
vnkemen weron, kemon thernei innet weter vm. Navt allena inda landa
Findas speidon berga fjvr, men ak in-t Twisk-land. Walda barnadon
therthrvch after ekkorum and tha wind dana wei kem, tha wajadon vsa
landa fvl ask. Rinstrama wrdon vrleid and by hjara mvda kemon neja
elanda fon sand and drivande kwik. Thrju jer was irtha alsa to lydande;
men tha hju beter were macht man hira vvnda sja. Felo landa weron
vrsvnken, ora uta se resen and that Twisk-land to fara-n halfdel
vntwalt. Banda Findas folk kemon tha letogha rumtne bifara. Vsa
weibritne vrdon vrdelgen jefta hja wrdon hjara harlinga. Tha warth
wakandom vs dvbbeld boden and tid lerd vs that endracht vsa starikste
burch is.






THIT STET INNA WARABURCH BY THERE ALDEGA MVDA WRYT.


Thju waraburch nis nen famnaburch, men ther in wrdon alla uthemeda
and vrlandeska thinga warath, ther mitbrocht binne thrvch tha
stjurar. Hju is thri pela, that is en half ty sudwarth fon Medea-sblik
legen. Alsa is that forword: berga nygath thinna krunna, wolka and
strama wen. Jes. Skenland [25] blost, slavona folka stoppath vppat
thin klat, o Frya.


                Alsa is thju skednesse.


100 and 1 jer [26] nei that aldland svnken is, kem ther ut-et asta en
folk wei. That folk was vrdreven thrvch en other folk, after vs twisk
land krejon hja twispalt, hja skifton hjara selva an twam hapa, ek her
gvng sines weiges. Fon-t ene del nis nen tal to vs ne kemen, men that
ore del fyl after to vs Skenland. Skenland was sunnich bifolkath,
and anda after-kad that sunnichste fon al. Thervmbe machton hja-t
svnder strid wrwinna, and uthawede hja owers nen leth ne dedon,
nildon wi thervr nen orloch ha. Nw wi hjam havon kanna lered,
sa willath wi ovir hjara seda skriwa, afternei ho-t vs mith hjam
forgungen is. That folk was navt ne wild lik felo slachta Findas,
men elik anda Egipta-landar, hja havath prestera lik tham and nw hja
karka have ak byldon. Tha prestera send tha engosta hera, hja heton
hjara selva Magjara, hjara aller ovirste het Magy, hi is havedprester
and kening mith en, allet ore folk is nul in-t siffer and ellik and
al vnder hjara weld. That folk neth navt enis en nome, thrvch vs send
hja Finna heten, hwand afsken hjara fersta algadur drov and blodich
send, thach send hja ther alsa fin vp, that wi ther bi after stane,
forth ne send hja navt to binydane, hwand hja send slavona fon tha
presterum and jeta fuel arger fon hjara meninga. Hja menath that ella
fvl kvada gaston is, ther inda manniska and djara gluppe, men fon
Wr.aldas gast neton hja nawet. Hja havath stene wepne, tha Magjara
kapra. Tha Magjara tellath that hja tha arge gaston banna and vrbanna
muegon, ther vr is-t folk olan in ange frese and vppira wesa nis nimmer
nen blydskip to bisjan. Tha hja god seten weron, sochton tha Magjara
athskip bi vs, hja bogadon vp vsa tal and sedum, vp vs fja and vppa vs
ysere wepne, ther hja gern to fori hjara goldun and sulvere syrhedum
wandela wilde, and hjara tjoth hildon hja immerthe binna tha pelon,
men that vrskalkton vsa wakendom. Achtantich jer forther, just wer-et
jol-ferste, ther kemon hja vnwarlinge lik snei thrvch stornewind drewen
ovir vsa landa to runnande. Ther navt flya machton wrdon vrden, Frya
warth anhropen, men tha Skenlandar hedon hira red warlased. Tha wrdon
krafta samlath, thri pelun fon Goda-his burch [27] wrdon hja wither
stonden, tha orloch bilev. Kat jefta Kater-inne, alsa hete thju fam,
ther burchfam to Goda burch was. Kat was stolte and hachfaranda,
thervmbe ne let hju nen red ni follistar anda Moder ne freja. Men
tha tha burchhera that fata, tha svndon hja selva bodon nei Texland
nei there Moder tha. Minna alsa was there Moder-is nome, let ala tha
stjurar manja and al-et othera jongk folk fon Ast-flyland and fon
tha Dennemarkum. Ut thesse tocht is thju skydnese fon Wodin bern,
sa-r vppa burgum wryten is and hir eskreven. Anda Alder-gamude [28]
ther reste en alde sekaning. Sterik was sin nome and tha hrop vr sina
deda was grat. Thisse alde rob hede thre neva; Wodin thene aldeste
hemde to Lumka-makja [29] bi there E-mude to Ast-flyland by sin eldrum
t-us. Enes was er herman west. Tuenis and Inka weron sekamper and just
nw bi hjara faderja anda Alderga-mude t-vs. As tha jonga kampar nw
bi ekkorum kemon, keron hja Wodin to hjara herman jefta kaning ut,
and tha sekampar keron Tuenis to-ra sekaning and Inka to hjara skelte
bi ther nacht. Tha stjurar gvngon tha nei tha Dennemarka fara, ther
namon hja Wodin mith sin wigandlika landwer in. Wind was rum and alsa
weron hja an en amering [30] to Sken land. Tha tha northeska brothar ra
selva by-m fogath hede, delde Wodin sin weldich her an thri wiga. Frya
was hjara wepenhrop and sa hi bakward sloch tha Finnen and Magjara
as of et barn weron. Tha thene Magy fornom ho sin ljvd al ombrocht
wrdon, tha sand hi bodon mith staf and krone. Hja seidon to Wodin,
o thv alra grateste thera kaningar, wi send skeldich, thach al hwat
wi den have is ut ned den. Je mene that wi jvw brothar willengklik
anfat have, men wi send thrvch vsa fyanda forth-fetereth and thi alle
send vs jeta vppa hakka. Wi havath often helpe an thinre burchfam
frejath, men hja neth vs navt ne meld. Thene Magy seith, sa hwersa
wi ekkorum to tha halte vrdva, sa skilun tha wilda skephardar kemon
and vs algadur vrdva. Thene Magy heth fuel rikdom, men hi heth sjan
that Frya weldiger is as al vsa gaston et semine. Hi wil sin haved in
hira skat del ledsa. Thv bist thene wigandlikste kaning irthas, thin
folk is fon yser. Warth vsa kaning and wi alle willath thin slavona
wesa. Hwat skolde that er-rik far-i wesa, aste tha wilda wither to
lak driwa koste, vsa sefyra skolde-t rondblesa and vsa mara skoldon
jv vral farut ga.

Wodin was sterik, wost and wigandlik, men hi nas navt klar sjande,
therthrvch warth i in hjar mera fvngen and thrvch thene Magy
kroneth. Rju felo stjurar and land-werar, tham thisse ker navt ne
sinde, brudon stolkes hinne, Kat mith nemande, men Kat ther navt to
fara there Moder ner to fara there mena acht forskine nilde, jompade
wr bord. Tha kem stornewind and fetere tha skepa vppa skorra fonna
Dennemarkum del svnder enkel man to mistane. Afternei havon hja tha
stret Katsgat [31] heten. Tha Wodin kroned was, gvng-er vppa wilda
los; thi weron al rutar, lik een hejel buje kemon hja ajn Wodin-is
her, men lik en twyrne wind wendon hja omme and ne thvradon na wither
forskina. As Wodin nw to bak kem, jav thene Magy him sin toghater to-n
wif. Afternei warth-i mith krudon birekad, men ther weron tawerkrudon
mong, hwand Wodin warth bi gradum alsa ser vrmeten, that-i Frya and
Wraldas gast miskana and spota thvrade, thawyla hi sin frya hals bog
to fara falska drochten-likande byldum. Sin rik hilde sjvgun jer, tha
vrdwind-ir. Thene Magy seide that-er mong hjara godon [32] vpnimeth
were, and that hi fon ther over hjam welda, men vs folk lakton vmbe
tin tal. Tha Wodin en stut wei west hede, kem ther twispalt, wi wildon
en ora kaning kjasa, men that nilde thene Magy navt me hengja. Hi
werde that et en rjucht were, him thrvch sina drochtne jeven. Buta and
bihalva thissa twist, sa was ther jet-en emong sin Magjara and Finna,
ther Frya ner Wodin era navt nilde, men thi Magy dede as-t im sinde,
hwand sin toghater hede en svn bi Wodin wvnen, and nw wilde thene
Magy that thisse fon en hage kom-of wesa skolde. Thawyla alle sanade
and twista, kronade hi thene knap to kaning and stalade hin sels as
foged and foramond jefta redjevar an. Thera ther mar hildon fon hjara
balg as fon that rjucht, tham leton him bidobba, men tha goda brudon
wei. Felo Magjara flodon mith hjara ljvda bak ward, and tha stjurar
gvngon to skip and en her fon drista Finna gvngen as rojar mitha.

Nw kvmath tha skednese fon nef Tuenis and sin nef Inka erost rjucht
vppet pat.






THIT ELLA STET NAVT ALLENA VPPER WARABURGH MEN OK TO THERE BURCH
STAVIA, THER IS LIDSEN AFTERE HAVE FON STAVRE.


Tha Tuenis mith sinum skepum to honk kera wilde, gvng-i thet forma vppa
Dannemarka of, men hi ne macht ther navt ne landa, that hede thju Moder
bisjowath. Ak et Flyland ne macht-er navt ne landa and forth narne. Hi
skold alsa mith sinum ljvdum fon lek and brek omkomth have, ther vmbe
gvngon hja thes nachtis tha landa birawa and fara bi dei. Alsa alinga
there kad forth farande kemon hja to there folkplanting Kadik [33],
althus heten vmbe that hjara have thrvch ene stenene kadik formath
was. Hir selladon hja allerhanne liftochta, men Tutja thju burchfam
nilde navt daja that hja-ra selva nither setta. Tha hja red weron
krejon hja twist. Tuenis wilde thrvch thju strete fon tha middelse
vmbe to farane far tha rika kaning fon Egiptalandum, lik hi wel
er den hede, men Inka seide, that-i sin nocht hede fon al et Findas
folk. Inka mende that er byskin wel en hach del fon Atland by wysa fon
eland vrbilewen skolde wesa, ther hi mith tha ljvdum frethoch leva
machte. As tha beda neva-t-althus navt enes wrde koste, gvng Tuenis
to and stek en rade fone in-t strand, and Inka ene blawe. Ther after
macht jahweder kjasa, hwam ek folgja wilde, and wonder, by Inka ther
en gryns hede vmbe tha kaningar fon Findas folk to thjanja, hlipon
tha masta Finna and Magjara ovir. As hja nw that folk tellath and
tha skepa ther nei delath hede, tha skedon tha flata fon ekkorum;
fon nef Tuenis is afternei tal kemen, fon nef Inka ninmer.

Nef Tuenis for allinggen there kad al thrvch thju porte there
middelse. Tha Atland svnken is, was-t-inna middelse ra owera ak arg
to gvngen. Therthrvch weron ther felo manniska fon-t Findas land
nei vsa heinde and fere Krekalanda kvmen and ak felo fon Lyda-his
land. Ther ajn weron ak felo fon vs folk nei Lydas land gvngon. That
ella hede wrocht, that tha heinde and fere Krekalanda far that weld
here Moder vrleren was. Ther hede Tuenis vp rekned. Thervmbe wilde
hi ther en gode have kjasa and fon ther ut fara rikka forsta fara,
men thrvchdam sine flate and sin folk sa wanhaven utsagon, mendon tha
Kadhemer that hja rawera weron, and thervmbe wrdon hja vral werath. Tha
to tha lesta kemon hja an to Phonisivs kad, that were 100 and 93 jer
[34] nei Atland svnken is. Nei bi there kad fvndon hja en eland mith
twam diapa slinka, alsa-t as thrju elanda utsach. Vppet midloste thera
staldon hja hjara skula vp, afternei bvwadon hja ther en burchwal
om to. As hja theran nw en nome jeva wilde, wrdon hja vnenes, svme
wild-et Fryasburch heta, ora Nef tuenia, men tha Magjara and tha Finna
badon that skolde Thyrhisburch [35] hete. Thyr [36] alsa heton hja
en hjarar drochtena and vppe tham-is jerdei weron hja ther land,
to wither-jeld wildon hja Tuenis evg as hjara kaning bikanne. Tuenis
let im bilesa and tha ora nildon thervr nen orloch ne ha. Tha hja nw
god saton, tha sandon hja svme alde stjvrar and magjara ana wal and
forthnei there burch Sydon, men that forma nildon tha Kadhemar nawet
fon-ra neta. Thv bist ferhemanda swarvar seidon hja, ther wi navt
hachta ne muege. Tha tha wi hjam fon vsa ysera wepne vrsella wilde,
gvng to lersta ella god, ak weron hja ser ny nei vsa barnstenum and
that freja ther nei nam nen ende. Men Tuenis ther farsjande were,
barde that er nen ysere wepne ner barnstene mar hede. Tha kemon tha
kapljvd and badon hi skolde twintich skepa jeva, ther hja alle mith-a
finneste werum tho hreda wilde, and hja wildon him alsa felo ljvda
to rojar jeva as-er jerde. Twe-lif skepa let-i-to hreda mith win
hvning and tomakad lether, ther bi weron tamar and sitlun mith gold
wrtein sa man hja ninmer nede sjan. Mith al thi skat fyl Tuenis that
Flymar binna. Thi grevaman fon Westflyland warth thrvch al thessa
thinga bigastered, hi wrochte that Tuenis bi there mvde fon-t Flymar
en loge bvwa machte, afternei is thju sted Almanaland [37] heten
and tha mark ther hja afternei to Wyringga [38] vp wandelja machton
toletmark. Thju Moder rede that wi ra ella vrkapja skolde buta ysere
wepne, men man ne melde hja navt. Tha tha Tyrjar thus fry spel hedon,
kemon hja alan wither to farand vsa weron sa heinde as fere vsa ajn
sekampar to skadne. Therafter is bisloten vpper mena acht, jerlikes
sjvgun Thyrjar skepa to to letane and navt mar.






HWAT THER OF WRDEN IS.


Inner northlikste herne fon tha Middelse, ther leid en eland
by there kad. Nw kemon hja that a kap to frejande. Thervr warth
ene mena acht bileid. Moder-is red warth wnnen, men Moder sach ra
lyast fer of. Thervmbe mende hju that er nen kwa an stek, thach as
wi afternei sagon ho wi misden hede havon wi that eland Missellja
[39] heten. Hirafter skil blika ho wi ther to rede hede. Tha Gola,
[40] alsa heton tha sandalinga prestera Sydon-is, tha Gola hedon
wel sjan thet et land ther skares bifolkad was and fer fon there
Moder were. Vmb ira selva nw en gode skin to jevane, leton hja ra
selva in vsa tal ana trowe wydena heta, men that were betre west,
as hja ra selva fon there trowe wendena nomath hede, jefta kirt wei
trjuwendne lik vsa stjurar leter den have. Tha hja wel seton weron,
tha wandeldon hjara kapljuda skene kapre wepne and allerleja syrhedon
to fara vsa ysere wepne and wilde djara huda, werfon in vsa suder landa
felo to bikvma weron. Men tha Gola fyradon allerhana wla drochtenlika
fersta and to tyadon tha kadhemar thera thrvch todvan hjarar horiga
manghertne and tha swet hed fon hjara fininnige win. Was ther hwa
fon vs folk ther-et alsa arg vrbrud hede, that sin lif in frese
kem, than lenadon tha gola him hul and foradon him nei Phonisia,
that is palmland. Was hi ther seten, than most-i an sina sibba and
atha skriwa, that-et land sa god were and tha manniska sa luklik, as
ninman hin selva mocht forbylde. A Brittannja weron rju felo manna,
tha lith wiva, tha tha Gola that wiston, leton hja alweis manghertne
skaka and thessa javon hja tha Britne vmb nawet. Thach al thissa
manghertne weron hjara thjansterum, ther tha bern fon Wralda stolon
vmb-ar an hjara falske drochtne to jevane.






NW WILLATH WI SKRIWA VR THA ORLOCH THERA BURCHFAMNA KALTA AND MIN-ERVA

And ho wi ther thrvch al vsa suderlanda and Brittanja anda Gola
vrleren have.


Bi there Suder-ren-mvda and there Skelda, ther send sjvgun alanda,
nomath nei Fryas sjvgum wakfamkes there wek. Middel vppet ene aland is
thju burch [41] Walhallagara, inut tha wagrum thera is thju folgjande
skednesse writen. Ther bvppa stet: les, ler and wak.

563 jer [42] nei aldland svnken is, sat hir en wise burch fam,
Min-erva was hira noma. Thrvch tha stjurar Nyhellenja tonomath. This
tonoma was god keren, hwand tha red, ther hju lenade, was ny and hel
bvppa alle otherum. Overa Skelda et there Flyburch sat Syrhed. Thjus
fam was fvl renka, sken was r-anhlith and kwik was hira tvnge,
men thi red ther hju jef, was immer in thjustere worde. Ther vmbe
warth hju thrvch tha stjurar Kalta heten, tha landsata menadon that
et en ernoma wera. Inna utroste wille there vrsturvene Moder stand
Rosa-mvda thet forma, Min-erva thet twede and Syrhed thet thredde as
folgstere biskreven. Min-erva nede ther nen wit fon, men Syrhed was
er thrvch knaked. Lik en wrlandeske forstinne wilde hju erath fresath
and beden wesa, men Min-erva wilde enkel minth wesa. To tha lesta
kemon alle stjurar hiri hjara held bjada, selva fon tha Dena-marka
and fon-t Flymar. That vvnde Syrhed, hwand hju wilde bvppa Min-erva
utminthja. Til thju man en grote thank ovir hira wakendum hava skolde,
myk [43] hju ennen hona vpper fane. Tha gvng Min-erva to and myk en
harder hvnd and en nachtul in vppira fane. Thene hvnd seide hju wakt
ovir sin her and ovira kidda and thene nachtul wakt ovira fjelda til
thju hja thrvch tha musa navt vrden ne wrde. Men thene hona neth
far nimman frjundskip, and thrvch sin vntocht and hachfarenhed is
er vaken thene bana sinra neista sibba wrden. As Kalta sach that er
wark falikant ut kem, to gvng hju fon kwad to arger. Stolkes let hju
Magjara to hiri kvma vmbe tawery to larane. As hju ther hira nocht
fon hede, werpte hju hira selva anda arma thera Golum, thach fon
al thi misdedon ne macht hju navt betre ne wrde. As hju sach that
tha stjurar mar and mar fon iri weke, tha wilde hju ra thrvch frese
winna. Was tha mone fvl and thene se vnstumich, than hlip hju over
et wilde hef, tha stjurar to hropande that hja alle skolde vrgan,
sahwersa hja hiri navt anbidda nilde. Forth vrblinde hju hira agun
hwer thrvch hja weter fori land and land fori weter hildon, therthrvch
is mani skip vrgvngen mith man and mus. Vppet forma werferste tha al
hira landsata wepned weron, let hju barga bjar skanka, in that bjar
hede hju taverdrank den. As et folk nv algadur drunken were, gvng hju
bvppen vp hira stridhros standa, to lenande mith hira hole tojenst hira
speri, mornerad ne kv navt skener. Tha hja sach that alle ogon vpper
fastigath weron epende hju hira wera and keth, svnum and thogatrum
Fryas, i wet wel that wi inna lerste tyd ful lek and brek leden have,
thrvchdam tha stjurar navt longer kvme vmb vs skriffilt to vrsella, men
i nete navt hwerthrvch et kvmen is. Long hav ik my ther vr inhalden,
thach nv kan-k-e tnavt longer on. Hark then frjunda til thju i weta
muege hwernei i bita mei. Anda ora syde there Skelda hwer hja tomet
tha fert fon alle sea have, ther makath hja hjvd degon skriffilt fon
pompa bledar, ther mith sparath hja linnent ut and kannath hja vs wel
miste. Neidam that skriffilt makja nv alti vs grateste bydriv west is,
sa heth thju Moder wilt that man et vs lera skolde. Men Minerva heth
al et folk bihexnath, jes bihexnath frjunda, ivin as al vs fja that
lasten sturven is. Er-ut mot-et, ik wil thi tella, nas-k nen burchfam
ik skold et wel weta, ik skolde thju hex in hjara nest vrbarne. Tha
hju thi lerste worda ut hede, spode hju hira selva nei hira burch tha,
men that vrdrvnken folk was althus denera bigastered, that et vr sin
rede navt mocht to wakane. In dvl-dryste iver gvngon hja overa Sand
fal and neidam nacht midlerwil del strek gvngon hja evin drist vpper
burch los. Thach Kalta miste al hwither hira dol, hwand Minerva and
hira famna and tha foddik wrdon alle thrvch tha rappa stjurar hreth.






HIRBY KVMTH THA SKEDNESSE FON JON.


Jon, Jon, Jhon and Jan is al en mith jeven, thach thet leit anda
utsprek thera stjurar, ther thrvch wenhed ellas bikirta vmbit fara and
hard hropa to mvgane. Jon that is jeva was sekening, bern to-t-Alderga,
to-t Flymar ut faren mith 100 and 27 skepum, tohreth far en grote
butareis, rik to leden mith barnsten, tin, kaper, yser, leken, linnent,
filt, famna filt fon otter, bever and kanina her. Nw skold er fon
hir jeta skriffilt mith nimma; tha to Jon hir kem and sach ho Kalta
vsa rom rika burch vrden hede, tha warther sa uter mete heftich, that
er mith al sinum ljudum vpper Flyburch of gvng and ther to witterjeld
thene rada hone an stek. Men thrvch sin skelta bi nacht and svme sinra
ljudum warth thju foddik and tha famna hret. Tach Syrhed jefta Kalta
ne mochton hja navt to fatane, hju klvwde vppa utroste tinne, jahweder
tochte that hju inna logha omkvma moste, tha hwat berde? Dahwile al
hira ljuda stak and stif fon skrik standon, kem hju skener as a-to
fora vp hira kleppar to hropande nei Kalta min-ais [44]. Tha stramada
that ora Skelde folk to hapa. As tha stjurar that sagon hripon hja far
Minerva wy. En orloch is therut kvmen, hwerthrvch thvsande fallen send.

Under thesse tidon was Rosamond that is Rosa mvda Moder, hju hede
ful in there minne den vmbe fretho to warja, tach nw-t alsa arg kem,
myk hju kirte mete. Bistonda sand hju bodun thrvch tha land pala
and let en mena nedban utketha, tha kemon tha landwerar ut alle wrda
wei. That strydande land folk warth al fat, men Jon burch hin selva
mith sin ljud vppa sina flate, mith nimand beda tha foddika, byonka
Minerva and tha famna fon bedar burchum. Helprik thene herman let-im
in banna, men tha hwila alle werar jeta o-ra Skelda weron for Jon
to bek nei-t Flymar and forth wither nei vsa alandum. Sin ljud and
felo fon vs folk namon wif and bern skep, and as Jon nw sach that
man hin and sin ljud lik misdedar strafja wilde, brudon hi stolkes
hinne. Hi dede rjucht, hwand al vsa landar and allet ora Skelda folk
ther fjuchten hedon wrdon nei Brittanja brocht. Thius stap was mis den,
hwand nv kem t-anfang fon that ende:

Kalta ther nei-t segse even blyd vppet weter as vppet land hlapa
machte, gvng nei tha fasta wal, and forth vppa Missellja of. Tha kemon
tha Gola mith hjara skepum ut-a Middelse Kadik bifara and el vs uter
land, forth fylon hja vp and over Brittannja thach hja ne mochton ther
nen fasta fot ne kreja, vmbe that tha sjvrda weldich and tha bannalinga
jeta fryas weron. Men nw kem Kalta and keth, thv bist fry bern and vmbe
litha leka heth man thi to vrwurpene makad, navt vmbe thi to beterja,
men vmbe tin to winnande thrvch thina handa. Wilst wer fry wesa and
vnder mina red and hoda leva, tjan ut then, wepne skilun thi wrda,
and ik skil waka o-er thi. Lik blixen fjur gvng et o-era alanda, and
er thes Kroders jol enis omhlapen hede, was hju masterinne over al
gadur and tha Thyrjar fon al vsa suder stata til there Sejene. [45]
Vmbe that Kalta hira selva navt to fuel bitrowada, let hju in-et
northlika berchland ene burch bvwa Kalta-s burch warth hju heten, hju
is jet anwesa, men nv het hja Keren-ak. Fon thjus burch welde hju lik
en efte moder, navt to wille far men over hira folgar and tham hjara
selva forth Kaltana [46] heton. Men tha Gola weldon by gradon over el
Brittanja, that kem enis delis that hju nen mar burga nede, twyas that
hju ther nen burchfamna nede and thryas thrvchdam hju nen efte foddik
navt nede. Thrvch al thessa erseka kvn hira folk navt ni lera, that
wrde dvm and dor and wrde endelik thrvch tha Gola fon al hira ysera
wepne birawath and to that lesta lik en buhl by there nose omme leid.






NV WILLATH WI SKRIVA HO-T JON VRGVNGEN IS, THIT STET TO TEXLAND
SKREVEN.


10 jer after Jon wei brit was, kemon hyr thrju skepa in-t Flymar falla,
that folk hrip ho-n-sejen, fon hira talinga heth thju Moder thit skrywa
leten. Tha Jon antha Middelse kem was then mara thera Gola hin vral
far ut gvngen, alsa hi an theri kad fon tha heinda Krekalanda narne
felich nere. Hi stek thus mith sinum flate nei Lydia, that is Lyda his
land, ther wildon tha swarta manniska fata hjam and eta. To tha lesta
kemon hja et Thyrhis, men Minerva seide hald of, hwand hir is thju loft
olangne vrpest thrvch tha prestera. Thi kaning was fon Tuenis ofstamed,
sa wi leter herdon, men til thju tha prestera en kaning wilde have ther
alderlangne nei hjara bigrip were, alsa hede hja Tuenis to en gode up
hejad, to argnisse sinra folgar. As hja nv Thyr after bek were, kemon,
tha Thyriar en skip uta afte hoda rawa, neidam that skip to fer was,
kvndon wi-t navt wither wina, men Jon swor wreka thervr. Tha nacht
kem kerde Jon nei tha fere Krekalandum, to lesten kemon hja by en
land that bjustre skryl ut sa, men hja fondon ther en havesmvda. Hir
seide Minerva skil by skin nen frese to fara forstum nach presterum
nedich wesa, neidam hja algadur feta etta minna, thach tha hja inner
have hlipon fonth man hja navt rum noch vmbe alle skepa to bisluta,
and thach weron mest alle to laf vmbe wider to gane. Alsa gvng Jon
ther forth wilde mith sin sper and fone that jongk folk to hropande,
hwa willinglik bi-m skara wilde. Minerva ther biliwa wilde dede
alsa. That grateste del gvng nei Minerva, men tha jonggoste stjurar
gvngon by Jon. Jon nam there foddik fon Kalta and hira famna mitha,
and Minerva hild hira ajn foddik and hira ajn famna.

Bitwiska tha ferum and heinda Krekalandum fand Jon svma elanda ther
im likte, vppet grateste gvng-er inna tha walda twisk that berchta en
burch bvwa. Fon uta litha elanda gvng-er ut wreka tha Thyrjar skepa
and landa birawa, thervmbe send tha elanda evin blyd Rawer elanda,
as Jonhis elanda [47] heten.

Tha Minerva that land bisjan hede, that thrvch tha inhemar Attika is
heten, sach hju that that folk al jeita hoder weron, hja hildon hjara
lif mith flesk, krudum, wilde wotelum and hvning. Hja weron mith felum
tekad and hju hedon hjara skula vppa hellinga thera bergum. Therthrvch
send hja thrvch vs folk Hellinggar heten.

That forma gvngon hja vppa run, tha as hja sagon that wi navt ne
taldon nei hjara skat, tha kemon hja tobek and leton grate atskip
blika. Minerva frejde jef wi vs in there minna machte nither
setta. That wrde to staden vnder biding that wi skolde helpa hjam
with hjara swetsar to stridande, ther alan kemon hjara bern to
skakana and hjara skat to rawana. Tha bvwadon wi ene burch arhalf
pal fon ther have. Vppa red Minervas warth hju Athenia [48] heten:
hwand seide hju, tha after kvmand agon to wetane, that wi hir navt
thrvch lest ner weld kvmen send, men lik atha vntfongen. Dahwile wi
an there burch wrochton kemon tha forsta, as hja hja nv sagon that
wi nen slavona hede, sind er sok navt, and leton-t an Minerva blika,
til thju hja tochton that en forstene were. Men Minerva freja, ho bist
wel an thina slavona kvmen? Hja andere, svme havath wi kapad, ora anna
strid wnnen. Minerva seide, sahwersa ninman manneska kapja nilda sa
ne skolde ninman jvw bern rawa and i ne skolda thervr nen orloch have,
wilst thus vsa harlinga biliwa sa mot-i thina slavona fry leta.

That nv willath tha forsta navt, hja willath vs wei driwa. Men tha
klokeste hjarar ljuda kvmath helpa vsa burch ta bvmande, ther wi nv
fon sten makja.

Thit is thju skednesse fon Jon and Minerva.

As hja that nw ella tellad hede, frejath hja mith erbjadenesse vm
yrsene burchwepne, hwand seidon hja vsa letha send weldich, tha sa
wi efta wapne have, skillon wi ra wel wither worda. As hju theran
to stemad hede, frejath tha ljuda jef tha Fryas seda to Athenia and
tha ora Krekalanda bloja skolde, thju Moder andere, jef tha fere
Krekalanda to tha erva Fryas hera, alsa skilum hja ther bloja, ne
herath hja navt ther to, alsa skil ther lang over kampad wrda mote,
hwand thene kroder skil jeva fifthusand jer mith sin Jol ommehlapa,
bifara that Findas folk rip to fara frydom sy. [49]






THIT IS OVER THA GERTMANNA.


Tha Hellenja jefta Minerva sturven was, tha baradon tha prestera
as jef hja mith vs weron, til thju that hel blika skolde havon hja
Hellenia to-ne godene ute keth. Ak nildon hja nene ore Moder kjasa
leta, to segande, hja hede frese that er emong hira famna nimman were,
ther hja sa god kvnde trowa as Minerva ther Nyhellenia tonomt was. Men
wi nildon Minerva navt as ene godene navt bikanna, neidam hja selva
seid hede that nimman god jefta fvlkvma wesa ne kvnde than Wr.aldas
gast. Therumbe keron wi Gert Pire his toghater to vsa Moder ut.

As tha prestera sagon that hja hjara hering navt vp vsa fjvr breda
ne mochton, tha gvngon hja buta Athenia and seidon that wi Minerva
navt to-ne godene bikana nilda ut nyd, vmbe that hju tha inhemar
sa ful ljafde biwesen hede. Forth javon hja that folk byldnisse fon
hira liknese, tjugande that hja therlan ella freja machte alsa naka
hja heroch bilewon. Thrvch al thissa tellinga warth that dvma folk
fon vs ofkerad and to tha lesta fylon hja vs to lif. Men wi hedon vsa
stene burchwal mith twam hornum om tejen al to tha se. Hja ne machton
vs thervmbe navt naka. Thach hwat berde, an Egiptalanda ther were en
overprester, hel fon agnum, klar fon bryn and licht fon gast, sin nam
were Sekrops, [50] hy kem vmb red to jevane. As Sekrops sach that er
mith sinum ljuda vsa wal navt biranna ne kv, tha sand hi bodon nei
Thyrhis. Afternei kemon er thrja hvndred skipun fvl salt-atha fon
tha wilde berchfolkum vnwarlinga, vsa hava bifara, dahwila wy mith
alle mannum vppa wallum to strydande weron.

Drei as hja thju hava innomth hede wildon tha wilda salt-atha that
thorp and vsa skipa birawa. En salt-athe hede al en bukja skand,
men Sekrops wilde that navt ne hangja, and tha Thyrjar stjurar ther
jeta Fryas blod int lif hede seidon, aste that deiste sa skilun
wi tha rade hone in vsa skypa steka and thv ne skilst thina berga
na withera-sja. Sekrops tham navt ne hilde ni fon morthja nor fon
hommelja, sand bodon nei Gert vmbir tha burch of to askja, hju
macht frya uttochte ha mith al hira drywande and berande hava, hira
folgar alsa fuel. Tha wista thera burchherum el god sjande that hja
tha burch navt halda ne kvnde, reden Gert hja skolde gaw to bitta,
bi fira Sekrops wodin wrde and overs bigvnde, thre monatha after
brude Gert hinne mith tha alder besta Fryas bern and sjugum wara twilf
skypum. Tha hja en stut buta there have weron kemon ther wel thritich
skepun fon Thyrhis mit wif and bern. Hja wilde nei Athenia ga, tha as
hja herdon ha-t ther eskepen stande gvngon hja mit Gert. Thi wetking
thera Thyrjar brocht algadur thrvch tha strete [51] ther vnder thisse
tida vppa tha rade se uthlip. Et leste landon hja et Pangab, that is
in vsa spreke fif wetervm, vmbe that fif rinstrama mith hiri nei tha
se to strame. Hyr seton hja hjara selva nithar. That land havon hja
Gertmannja heton. Thene kening fon Thyrhis afternei sjande that sin
alderbesta stjurar wei brit weren sand al sin skipa mith sina wilde
saltatha vmb-er dad jefta levand to fatane. Men as hja by there strete
kem bevadon bede se and irtha. Forth hef irtha hira lif ther vppa,
sa hag that al et weter to there strete uthlip, and that alle wata
and skorra lik en burchwal to fara hjam vp reson. That skede over
tha Gertmanna hjara duegda lik as allera mannalik hel and klar mei sja.






AN THA JERA 1000 AND 5 [52] NEI ALDLAND SVNKEN IS, IS THIT VPP-INA
ASTERWACH IT FRYAS BURCH WRITEN.


Nei that wi in twilif jer tid nen Krekalandar to Almanland sjan
hede, kemon ther thrju skepa sa syrlik as wi nen hedon and to fara
nimmer nede sjan. Vppet storoste thera were-n kening thera Jhonhis
elandum. Sin nome were Ulysus and tha hrop ovir sin wisdom grat. This
kening was thrvch ene presteresse forseid, that er kening wertha
skolde ovir alla Krekalanda sa-r red wiste vmbe-n foddik to krejande,
ther vpsteken was anda foddik it Texland. Vmbe-r to fensane heder
fele skata mith brocht, boppa ella famne syrhedum, alsa ther in
wralda navt skenener makad wrde. Hja kemon fon Troja en stede tham
tha Krekalandar innimth hedon. Al thissa skata bad hi tha Moder an,
men thju Moder nilde narne fon neta. As er to lesta sa, that hju navt
to winne were, gvng er nei Walhallagara [53].

Ther was en fam seten, hjra nome were Kat, tha inna wandel wrde hju
Kalip [54] heten ut hawede that hjara vnderlip as en utkikbored
farutstak. Therby heth er jeron hwilth to argenisse fon al tham
et wiston. Nei thera famna hrop heth er to lesta en foddik fon hir
krejen, tha hja heth im navt ne bat, hwand as er in se kem is sin
skip vrgvngon and hy naked and blat vpnimth thrvch tha othera skepa.

Fon thisse kening is hyr en skryver afterbilewen fon ren Fryas blod,
barn to there neie have fon Athenia and hwat hyr folgath het er vs
fon ovir Athenia skreven, therut mei man bisluta, ho wer thja Moder
Hel-licht sproken heth, tha hja seide that Fryas seda to Athenia nen
stand holde ne kvste.

Fon tha othera Krekalander hetste sekur fuel kwad ovir Sekrops hered,
hwand hi were in nen gode hrop. Men ik dar segse, hi were-n lichte man,
hachlik romed alsa ser bi tha inhemar as wel bi vs, hwand hi were
navt vmbe tha manniska to diapana sa tha ora prestera, men hi were
duegedsem and hi wist tha wisdom thera ferhemanda folkum nei werde to
skatande. Thervmbe that er that wiste, hede-r vs to stonden that wi
machte leva nei vs ajn elik Segabok. Ther gvng en telling that er vs
nygen were, vmbe that er tjucht wesa skolde ut en Fryaske mangerte and
Egiptiska prester, uthawede that er blawe aga hede, and that er fuel
mangerta fon vs skakt weron and in ovir Egiptalande vrsellath. Tha
selva heth er nimmerte jecht. Ho-t thermei sy, sekur is-t that er
vs mara athskip biwes as alle othera prestum to semne. Men as er
fallen was, gvngon sina neimanninga alring an vsa ewa torena and bi
gradum sa felo mislikanda kera to makjande, that er to longe lesta
fon elik sa and fon frydom ha navt owers as tha skin and tha nome
vrbilef. Forth nildon hja navt ne daja that-a setma an skrift brocht
wrde, hwerthrvch tha witskip thera far vs forborgen warth. To fara
wrdon alle sekum binna Athenia in vsa tal bithongon, afternei most
et in beda tala sken and to lesta allena in tha landis tal. In tha
erosta jera nam that manfolk to Athenia enkel wiva fon vs ajn slacht,
men that jongkfolk vpwoxen mitha mangerta ther landsaton namen ther ak
fon. Tha bastera bern tham therof kemon weron tha skensta and snodsta
in wralda, men hja weron ak tha argsta. To hinkande vr byde syda,
to malande her vm seda ner vm plega, hit ne sy that et were for hjara
ajne held. Alsa naka ther jeta-n strel fon Fryas gast weldande were
warth al et bvwspul to mena werka forwrochten and nimman ne mocht en
hus to bvwande, that rumer and riker were as that sinra nestum. Tha
tha svme vrbastere stedjar rik weron thrvch vs fara and thrvch et
sulver, that tha slavona uta sulverlona wnnon, tha gvngon hja buta
vppa hellinga jefta inda dela hema. Ther beftha haga wallum fon lof
tha fon sten bvwadon hja hova mith kestlik husark, and vmbe by tha wla
prestrum in en goda hrop to wesande, staldon hja ther falska drochten
likanda and vntuchtiga bilda in. By tha wla prestrum and forstum wrdon
tha knapa al tomet mara gert as tha toghatera, and faken thrvch rika
jefta thrvch weld fon et pad there dueged ofhleid. Neidam rikdom by
that vrbrude and vrbasterde slachte fer bvppa dueged and ere jelde, sach
man altomet knapa tham hjara selva mit ruma rika klatar syradon, hjara
aldrum and famna to skonda and hjara kvnna to spot. Kemon vsa enfalda
aldera to Athenia vppe there mena acht and wildon hja thervr bara,
sa warth ther hropen, hark, hark, ther skil en semomma ketha. Alsa
is Athenia wrdon elik en brokland anda hete landa, fol blodsugar,
pogga and feniniga snaka, hwerin nen manniske fon herde sedum sin
fot navt waga ne mei.






THIT STAT IN AL VSA BURGA.


Ho vsa Denamarka [55] fara vs vleren gvngon 1600 and 2 jer [56] nei
Aldland vrgongen is. Thrvch Wodins dor and dertenhed was thene Magy
bas wrden ovir Skenlandis astardel. Wra berga and wr-n se ne tvrade
hi navt ne kvma. Thju Moder wildet navt werha, hja sprek ande keth,
ik sja nen frese an sina wepne, men wel vmbe tha Skenlander wer to
nimmande, thrvchdam hja bastered and vrderen sind. Vppa mena acht
toch te man alen. Thervmbe is-t im leten. Grat 100 jer leden byondon
tha Denemarkar to wandelja mith hjam. Hja jevon him ysere wepne and
redskip ther fori wandeldon hja golden syrhedon bijunka kaper and
yserirtha. Thju Moder sand bodon and red-er, hja skolde thju wandel
fara leta. Ther were frese seide hju fori hjara sedum, and bitham
hja hjara sede vrleren, than skolde hja ak hjara frydom vrljasa. Men
tha Denemarkar nede narne ara nei, hja nilda navt bigrippa that hjara
sede vrbrude kvste, thervmbe ne meldon hja hja navt. To longa lesta
brochton hja ajne wepne and liftochta wei. Men that kwad wrocht hjara
geia. Hjara lichema wrdon biladen mei blik and skin, men hjara arka
spynton and skvra wrdon letoch. Krek hondred jer eftere dei that et
forma skip mit liftochta fona kad faren was, kem ermode and lek thrvch
tha anderna binna, honger spreda sina wjvka and strek vppet land
del, twispalt hlip stolte in overe streta and forth to tha husa in,
ljafde ne kv nen stek longer navt finda and entracht run ewei. That
barn wilde eta fon sina mam and thju mam hede wel syrhedon tha nen
eta. Tha wiva kemon to hjara manna, thissa gvngon nei tha greva, tha
greva nedon selva nawet of hildon-t skul. Nw most man tha syrhedon
vrsella, men thawila tha stjurar thermei wei brit weron kem frost
and lei-n plonk del vppa se and wra strete. Tha frost thju brigge
red hede, stop wakandon therwr to-t land ut and vred klywade vpper
setel. In stede fon tha owera to biwakande spandon hja hjara horsa
for hjara togum and runon nei Skenland tha. Tha Skenlander, tham ney
weron nei that land hjarar ethla kemon nei tha Denemarkum. Vppen helle
nacht kemon hja alla. Nw seidon hja that hja rjucht hede vppet land
hjarar ethlon and thahwil that man thervr kampade kemon tha Finna in
tha letoga thorpa and runadon mith tha bern ewei. Thertrvch and that
hja nen goda wepne navt nedon, ded hjam tha kasa vrljasa and thermei
hjari frydom, hwand thene Magy wrde bas. That kem that hja Fryas tex
navt lesde and hira redjevinga warlased hede.

Ther send svme ther mene that hja thrvch tha greva vrreden send,
that tha famna that long sperath hedon, tha sa hvam sa ther vr ketha
wilde, tham is mvla wrdon to smorath mith golden kedne. Wi ne muegan
thervr nen ordel to fellande, men wi willath jo tohropa, ne len navt
to sere vppa wisdom and dueged ni fon jvwa Forsta, ni fon jowa famna,
hwand skel et halda sa mot allera mannalik waka ovir sin ajna tochta
and for-t mena held.

Twa jer neidam kem thene Magy selva mith en flate fon lichte kanum,
tha Moder fon Texland and tha foddik to rawane.

Thas arge seke bistonde-r thes nachtis anda winter by storne tydum
as wind gulde and hejel to jenst tha anderna fetere. Thi utkik ther
mende thater awet herde stak sin balle vp. Tha drei as et ljucht
fon er tore vppet ronddel falda, sa-r that al felo wepende manna wra
burchwal weron. Nw gvng-er to vmbe tha klokke to lettane, tha et were
to let. Er tha were red were, weron al twa thusand ina wer vmbe tha
porte to rammande. Strid hwilde thervmbe kirt, hwand thrvchdam tha
wera navt nen gode wacht halden nede, kemon alle om.

Hwil that alrek drok to kampane were, was ther en wla Fin to
there flete jefta bedrum fon there Moder inglupth, and wilde hja
nedgja. Tha thju Moder werd-im of that er bekward tojenst tha wach
strumpelde. Tha-r wither vpa ben were stek er sin swerd to ir buk in
segsande, nilst min kul navt sa skilst min swerd ha. After im kem
en skiper fona Denemarka, thisse nam sin swerd and hif thene Fin
thrvch sina hole. Therut flat swart blod and thervr swefde-n blawe
logha. Thi Magy let thju Moder vpa sinra skip forplegja. As hju
nw wither alsa fere hel and beter wer that hju fast spreka machte,
seide thene Magy that hju mith fara moste, tha that hju hira foddik
and famna halda skolde, that hju en stat skolde nyta sa hach as hju
to fara na nede kenth. Forth seide-r that hi hiri freja skolde in
ajnwarde fon sinum forsta, jef er master skolde wertha over alle
landa and folkra Fryas. Hi seide that hju that bijae and bijechta
most, owers skolde-r vnder felo weja sterva leta. As er ther after al
sinra forsta om ira leger to gadurad hede frejer lud, Frana vrmites
i klarsjande biste most m.enis segsa of ik master skil wertha over
alle landa and folkra Fryas. Frana dede as melde hja him navt. To
longa lesta epende hju hira wera ande keth, min agun wrde thjustred,
tha that ore ljucht degth vp in minara sele. Jes, ik sja-t. Hark
Irtha and wes blyde mith my. Vndera tydum that Aldland svnken is,
stand thju forma speke fon thet Jol an top. Thernei is hju del gvngon
and vsa frydom mith tham. As er twa speka jeftha 2000 jer del truled
het, sa skilun tha svna vpstonda ther tha forsta and prestera thrvch
hordom bi-t folk teled have, and tojenst hjara tata tjugha. Thi alle
skilum thrvch mort swika, men hwat hja keth have skil forth bilywa
and fruchdber wertha in-a bosme thera kloke manniska, alsa lik gode
sedum ther del leid wrde in thinra skat. Jeta thusand jer skil thju
speke then del nyga and al mara syga anda thjusternesse and in blod,
ovir thi utstirt thrvch tha laga ther forsta and prestera. Thernei
skil thet mornerad wither anfanga to glora. Thit sjande skilun tha
falska forsta and prester alsamen with frydom kampa and woxelja, men
frydom, ljafde and endracht skil-et folk in hjara wach nema and mit
thet jol risa uta wla pol. That rjucht that erost allena glorade,
skil than fon lejar laja to-n logha wertha. That blod thera argum
skil ovir thin lif strama, men thu ne muegth et navt to thi nema. To
tha lesta skil that feninige kwik ther vp asa and therof sterva. Alle
wla skednese tham forsunnen send vmbe tha forsta and prestera to boga,
skilun an logha ofred wertha. Forth skilun al thinra bern mith fretho
leva. Tha hju utspreken hede, seg hju del. Men thene Magy tham hja
navt wel forstan hede kreth, ik hav thi frejeth, jef ik bas skilde
wertha ovir alle landa and folkra Fryas, and nw haste to en other
sproken. Frana rjuchte hiri wither, sach im star an and kethe: er
sjugun etmelde om send, skil thin sele mitha nachtfueglon to tha grawa
omme wara and thin lik skil ledsa vppa bodem fona se. El wel seide
thene Magy mith vrborgne wodin, segs men that ik kvme. Forth seider
to jenst en sinar rakkarum, werp that wif vr skippes bord. Althus
wer-et ende fon-re leste thera Moderum [57]. Wreke willath wi ther
vr navt ne hropa, tham skil tyd nima. Men thusand wara thusand mel
willath wi Frya afternei hropa: wak-wak-wak.






HO-T THENE MAGY FORTH VRGVNGON IS.


Nei that tha modder vrden was, leter tha foddik and tha famna to
sina skip to brenga bijunka alle inbold ther im likte. Forth gvng
er that Flymar vp, hwand hi wilde tha fam fon Medeasblik jeftha fon
Stavora gabja and tham to Moder makja. Tha ther weron hja vp hjara
hodum brocht. Tha stjurar fon Stavora and fon that Alderga hedon hini
gern to Jonis togen, men tha grate flate were vppen fere tocht ut. Nw
gvngon hja to and foron mith hjra littige flate nei Medeasblik and
hildon hja skul after that ly thera bamun. Thi Magy nakade Medeasblik
bi helle dei and skynander svnne. Thach gvngon sina ljuda drist drist
wei vppera burch to runnande. Men as allet folk mith tha botum land
was, kemon vsa stjurar utere kreke wei and skaton hjara pila mith
tarbarntin bollum vp sinra flate. Hja weron alsa wel rjucht that felo
sinra skepun bistonda anna brond weron. Tham vppa skepun wachton,
skaton ak nei vs tha, thach that ne rojade nawet. As er to lesta en
skip al barnande nei-t skip thes Magy dryf, bifel-er sin skiper hi
skolde ofhade, men thene skiper that were thene Denemarker ther thene
Fin felad hede, andere, thv hest vse Eremoder nei tha bodem fona se
svnden to meldande thatste kvma skolde, thit skoste thrvch tha drokhed
wel vrjetta; nw wil ik njude thatste thin word jecht. Thi Magy wild-im
ofwera; men thene skiper, en afte Fryas and sterik lik en jokoxe,
klipade beda sinum honda om sin hole and hif hini vr bord into that
wellande hef. Forth hes er sin brune skild an top and for rjucht to
rjucht an nei vsa flate. Therthrvch kemon tha famna vnforlet to vs,
men tha foddik was utgvngon and nimman wiste ho-t kemen was. Tha hja
vppa vnfordene skepa heradon, that thene Magy vrdrvnken was, brude
hja hinne, hwand tha stjurar thera mest Denemarkar weron. Nei that tha
flate fer enoch ewei were, wendon vsa stjurar and skaton hjara barnpila
vppa tha Finna del. Tha tha Finna thus sagon, ho hja vrreden weron,
hlip alrik thrvch vr ekkdrum and ther nere longer nen herichhed ni
bod. To thisre stonde run tha were hju ut tere burch. Tham navt ne
fljuchte, werth afmakad, and ther fljuchte fvnd sin ende into tha
polum fon et Krylinger wald.






NEISCHRIFT.


Tha tha stjurar an da kreke lejon was ther en spotter fon ut
Stavora mank, ther seide, Medea mei lakkja, sa wi hyr ut hjra burch
reda. Thervmbe havon tha famna thju kreke Medea mei lakkja [58] heten.

Tha bertnissa ther afternei sked send, mei alra mannalik huegja. Tha
famna hagon tham nei hjara wysa to tella and wel biskriwa
leta. Thervmbe rekenjath wi hirmitha vsa arbed fvlbrocht. Held.


                            ENDE FON 'T BOK.






THA SKRIFTA FON ADELBROST AND APOLLONIA


Min nom is Adelbrost svn fon Apol and fon Adela. Thrvch min folk
ben ik keren to Grevetman ovira Linda wrda. Thervmbe wil ik thit bok
forfolgja vp alsa denera wisa as mine mem sproken heth.

Nei that thene Magy felt was and Fryasburch vp stel brocht, most er
en moder keren wertha. Bi-ra leva nede thju Moder hira folgstera navt
nomth. Hira lersta wille was sok and narne to findne. Sjugun monatha
after werth er en mena acht bilidsen and wel to Grenega [59] ut erseke
that anna Saxanamarka palth. Min mem werth keren, men hju nilde nen
Moder wesa. Hju hede heth lif minar tat hred, therthruch heden hja
ekkorum lyaf krejen and nw wildon hja ak gadath wertha. Felon wildon
min mem fon er bislut ofbrenga; men min mem seide, en Eremoder acht
alsa ren in -ra mod to wesana as hja buta blikt and even mild far al
hjara bern. Neidam ik Apol nw lyaf hav boppa ella in wralda, sa ne
kan ik sa-ne Moder navt nesa. Sa sprek and keth Adela, men tha ora
burchfamna wildon algader Moder wesa. Alrek stat thong fori sinera
ajne fam and nilde navt fyra. Therthrvch nis er nene keren and heth
rik thus bandlas. Hyr after mueg-it bigripa.

Ljudgert, tham kening ther hemesdega fallen is, was bi there Moder-is
leva keren blikber trvch alle statha mith lyafde and trjvw. Heth
were sin torn vmbe vppin eth grate hof to Dok-hem [60] to hemande,
and bi there Moder-is leva wrd-im ther grate er biwesen, hwand et
were immer sa ful mith bodon and riddarum fon heinde and fere as-m-a
to fora na nede sjan. Tach nw wer-er ensem and vrleten, hwand alrek
were ange that-er him master skolde makja boppa heth rjucht and welda
e-lik tha slavona keninggar. Elk forst wande forth that-er enoch
dede as er wakade ovir sin ajn stat; and thi en ne jef nawet ta antha
othera. Mith-era burchfamna gvnget jeta arger to. Alrek thisra bogade
vppira ajne wisdom and sahwersa tha Grevetmanna awet dedon buta hjam,
sa wrochten hja mistryvwa bitwiska tham and sinum ljudum. Skeder en
seke ther felon statha trof and hede man thju red ener fam in wnnen,
sa kethon alle othera that hju sproken hede to fere fon hjra ajne
stat. Thrvch althus denera renka brochton hja twyspalt in ovira statha
and torendon hja that band sadene fon en, that et folk fon tha enne
stat nythich were vppet folk fon en ora stat and faret alderminesta
lik ferhemande biskowade. Thju fere thera is west that tha Gola jeftha
Trowyda vs al-et land of wnnen haven al ont thera Skelda and thi Magy
al to there Wrsara. Ho-r therby to gvngen is, heth min mem vntleth,
owers nas thit bok navt skreven ne wrden, afsken ik alle hape vrleren
hav tha-et skil helpa tha bata. Ik ne skryw thus navt inna wan,
thet ik therthrvch thet land skil winna jeftha bihaldane, that is
minra achtne vndvalik, ik skryw allena far et after kvmande slacht,
til thju hja algadur weta muege vp hvdena wisa wy vrleren gvnge,
and tha alra mannalik hyr ut lera mei that elk kwad sin geja telath.

My heth man Apollonja heten. Twyia thritich dega nei mam hira dad heth
man Adelbrost min brother vrslejen fonden vppa warf, sin hawed split
and sina lithne ut en hreten. Min tat ther siak leide is fon skrik
vrsturven. Tha is Apol min jungere brother fon hyr nei there westsyde
fon Skenland faren. Ther heth er en burch ebuwad, Lindasburch [61]
heten, vmbe dana to wrekana vs leth. Wr.alda heth-im ther to felo
jera lenad. Hy heth fif svna wnnen. Altham brengath thene Magy skrik
and min brother goma. After mam and brother-is dad send tha fromesta
fon-ut-a landum to ekkorum kvmen, hja havon en band sloten Adelband
heten. Til thju vs nen leth witherfara ne skolde, havath hja my and
Adelhirt min jungste brother vpper burch brocht, my by tha famna and
min brother by tha werar. Tha ik thritich jer were heth man my to
Burchfam keren, and tha min brother fiftich were, werth-er keren to
Grevetman. Fon mam-is syde were min brother thene sexte, men fon tat
his syde thene thride. Nei rjucht machton sine afterkvmande thus nen
overa Linda after hjara nomun navt ne fora, men alra mannalik wildet
hava to ere fon mina mam. Ther to boppa heth man vs ak en ofskrifte
jeven fon thet bok thera Adela follistar. Ther mitha ben ik thet
blydeste, hwand thrvch min mam hjra wisdom kem-et in wralda. In thas
burch hav ik jeta ora skrifta fvnden, ther navt in 't bok ne stan,
ak lovspreka ovir min mam, altham wil ik after skriva.

Thit send tha neiletne skrifta Brunnos, ther skrywer wesen is to
thisre burch. After that tha Adela follistar ella hede leta overskryva
elk in sin rik, hwat wryt was in vppa wagarum thera burgum, bisloton
hja en Moder to kjasane. Therto warth en mena acht bileid vp thisra
hem. After tha forme red Adelas warth Tuentja bifolen. Ak skoldet slacht
have. Thach nw frege min Burgtfam thet wort, hju hede immerthe wenich
west that hju Moder skolde wertha, ut erseke that hju hyr vpper burch
sat, hwana mest alle Moderum keren weron. Tha hju thet word gund was,
epende hju hira falxa wera ande keth: I alle skinth arg to heftane
an Adelas red, tha that ne skil thervmde min mvla navt ne sluta ner
snora. Hwa tach is Adela and hwana kvmt et wei thatster sokke hage
love to swikth. Lik ik hjuddega is hju to fara hyr burchfam west. Tha
is hju ther vmbe wiser jefta betre as ik and alle othera, jefta is hju
mar stelet vppvsa sed and plegum. Hwere that et fal, sa skolde hju wel
Moder wrden wesa, tha hju therto keren is, men nean hju wilde reder
ennen bosta ha mith all joi and nochta ther er anebonden send, in sted
fon ensum over hjam and et folk to wakane. Hju is el klarsjande, god,
men min agne ne send fer fon vrthjustred to wesane. Ik hav sjan that
hju hira fryadelf herde minth, nw god, that is lovelik, men ik hav
forther sjan that Tuentja Apol-is nift is. Wyder wil ik navt ne sedsa.

Tha forsta bigripen el god, hwer hju hly sochte, men emong et folk
kem twyspalt, and neidam heth maradel fon hyr wei kem, wilde-t Tuentja
thiu ere navt ne guna. Redne wrde stopth, tha saxne tagon uta skadne,
men ther ne warth nene Moder keren. Kirt after hede annen vsera bodne
sin makker faleth. Til hjuddega hede der frod wesen, thervmbe hede
min burchfam orlovi vmb-im buta tha landpala to helpane. Thach in
sted fon im to helpane nei thet Twiskland, alsa fljuchte hju selva
mith im overe Wrsara and forth nei tha Magy. Thi Magy tham sina
Fryas svna hagja wilde stald-iri as Moder to Godaburch et Skenland,
men hju wilde mar, hju seid-im that sahwersa hi Adela vpruma koste,
hi master skolde wertha over el Fryas land. Hju wer en fyand fon Adele
seide hju, hwand thrvch hjra renka nas hju nen Moder wrden. Sahwersa
hy hir Texland forspreka wilde, sa skolde hjra boda sina wichar to
weiwyser thjanja. Al thissa seka heth hjra boda selva bilyad.






THET OTHERA SKRIFT.


Fiftian monatha nei there lerste acht wer-et Frjunskip jeftha
Winnemonath. Alleramannelik jef to an mery mery fru and bly, and nimman
nede diger than to akane sina nocht. Thach Wr.alda wild vs wysa, that
wakendom navt vrgamlath wrde ne mei. To midne fon-et fest fyrja kem
nevil to hullande vsa wrda in thikke thjusternise. Nocht runde wei, tha
wakendom nilde navt ne kera. Tha strandwakar weron fon hjara ned fjura
hlapen and vppa tha topadum nas nenen to bisja. Tha nevil ewei tach,
lokte svnne thrvch tha reta thera wolkum vp irtha. Alrek kem wither
ut to juwgande and to jolande, thet jungk folk tach sjongande mitha
guerbam [62] and thisse overfulde luft mith sina liaflika adam. Men
thahwila ther alrek in nocht bajada, was vrred land mith horsum and
ridderum. Lik alle arga weron hja helpen thrvch thjusternisse, and
hinne glupath thrvch Linda waldis pada. To fara Adelas dure tagon
twilif mangertne mith twilif lamkes and twilif knapa mith twilif
hoklinga, en junge Saxman bired en wilde bufle ther er selva fensen
hede and tamad. Mith allerleja blomma weron hja siarad, and tha linnen
tohnekna thera mangertne weron omborad mith gold ut-er Rene.

Tha Adela to hira hus ut vppet slecht kem, fol en blomrein del vppira
hole, alle juwgade herde and tha tot-horne thera knapum guldon boppa
ella ut. Arme Adela, arm folk, ho kirt skil frue hir bydja. Tha
thju longe skare ut sjocht were kem er en hloth magjara ridderum
linrjucht to rinnande vp Adelas hem. Hira tat and gade weron jeta
vppa stoppenbenke seten. Thju dure stond epen and ther binna stand
Adelbrost hira svna. As er sach ho sina eldra in frese weron, gripter
sine boge fon-ere wach wei and skat nei tha foresta thera rawarum;
this swikt and trulde vppet gars del; overne twade and thride was
en elik lot biskeren. Intwiska hedon sina eldra hjara wepne fat, and
tagon vndyger to Jonis. Tha rawera skoldon hjam ring fensen ha, men
Adela kem, vppere burch hede hja alle wepne to hantera lerad, sjugun
irthfet were hju long and hira gert sa felo, thryja swikte hja tham or
hjra hole and as er del kem wer en ridder garsfallich. Follistar kemon
omme herne there lone wei. Tha rawar wrdon falath and fensen. Thach
to let, en pil hede hjra bosme trefth. Vrredelika Magy! In fenin was
sin pint dipth and therof is hju sturven.






THERE BURCHFAMS LOV.


Jes ferhemande athe, thusande send al kumen and jet mara send vp wei.

Wel, hja willath Adelas wisdom hera.

Sekur is hju forstine, hwand hju is immer thja forste west.

O wach hwerto skolde hja thjanja. Hira hemeth is linnen, hira tohnekka
[63] wol, that hjv selva spon and wevade. Hwermei skolde hja hjra
skenhed haga. Navt mith parlum, hwand hjra tuskar send witter; navt
mith gold, hwand hjra her is blikkander; navt mith stena, wel send
hjra agon saft as lamkes agon, thach to lik sa glander that man ther
skromlik in sja ne mei.

Men hwat kalt ik fon sken. Frya were wis navt skener.

Ja athe, Frya ther sjugun skenhede hede, hwerfon hjra toghatera men
ene elk hachstens thria urven have. Men al were hju ledlik, thach
skolde hju vs djura wesa.

Jef hju wygandlik sy. Hark athe, Adela is thet enge bern vsar
grevetman. Sjugun jrthfet is hju hach, jeta grater then hjra licheme
is hjra wished and hjra mod is lik bede to semine.

Lok ther, ther were enis en fenbrond, thrju bern weron vp jenske
grafsten sprongen. Wind blos fel. Alrek kreta and thju mam were
redalas. Ther kvmt Adela: ho steitst and temethste hropth hju,
tragd help to le-nande and Wr.alda skil jo krefta jeva. Ther hipth
hja nei-t Krylwod, gript elsne trejon, tragd en breg to makjande,
nw helpath ak tha othera and tha bern send hred.

Jerlikes kemon tha bern hyr blomma ledsa.

Ther kemon thre Fonysjar skipljuda ther hja wrevela wilde, men Adela
kem, hju hede hjara hwop (hrop) herad, in swim sleith hju tha letha and
til thju hja selva jechta skolde, thet hja vnwerthelike manna weron,
bint hju alsemen an en spinrok fest. Tha ferhemanda hera kemon hjara
thjud askja. Tha hja sagon ho skots hja misden weron, kem torn vp,
thach man tellade ho-t berd was.

Hwat hja forth dedon, hja buwgdon to fara Adela and keston thju slyp
hyrar tohnekka.

Kvm ferhemande athe, tha wald fueglon fljuchtath to fara tha felo
forsykar. Kvm athe sa meist hjara wished hera.

By tha grafsten hwer fon in tha lovspreke meld warth, is mam hira
lik bigraven. Vppira grafsten heth man thissa worda hwryten.


             NE HLAP NAVT TO HASTICH HWAND HYR LEID ADELA.


Thju formlere ther is hwryten inutere wach ther burchtore, nis navt
wither eskreven in that bok thera Adela follistar. Hwervmbe thet leten
is net ik navt to skriwand. Tha thit bok is min ajn, thervmbe wil ik
hja ther inna setta to wille minra magum.






FORMLERE.


Alle god minnanda Fryas bern sy held. Hwand thrvch tham skil et
selich wertha vp jrtha. Ler and keth to tha folkum. Wr.alda is thet
alderaldesta jeftha overaldesta, hwand thet skop alla thinga. Wr.alda
is ella in ella, hwand thet is evg and vnendlik. Wr.alda is overal
ainwardich, men narne to bisja, thervmbe warth thet wesa gast heten. Al
hwat wi fon him sja muege send tha skepsela ther thrvch sin leva kvme
and wither henne ga, hwand inut Wr.alda kvmath alle thinga and kerath
alle thinga. Fon ut Wralda kvmth t anfang and et ende, alra thinga
geith in im vppa. Wr.alda is thet ene ella machtige wesa, hwand alle
ore macht is fon him lenad and kerath to him wither. In ut Wr.alda
kvmath alle krefta and alle krefta kerath to him wither. Thervmbe is
hi allena theth skeppande wesa and ther nis nawet eskepen buta him.

Wr.alda leide evge setma thet is ewa in al et skepne, and ther ne send
nen gode setma jeftha hja moton thernei tavlikt wesa. Men afsken ella
in Wr.alda sy, tha boshed thera manniska nis navt fon him. Boshed
kvmth thrvch lomhed vndigerhed and domhed. Thervmbe kan hju wel tha
manniska skada, Wr.alda nimmer. Wr.alda is thju wished, and tha ewa
ther hju tavlikt heth, send tha boka werut wy lera muege, and ther nis
nene wished to findande ner to garjande buta tham. Tha manniska muegon
felo thinga sja, men Wr.alda sjath alle thinga. Tha manniska muegon
felo thinga lera, men Wr.alda wet alle thinga. Tha manniska muegon felo
thinga vntsluta, men to fara Wr.alda is ella epned. Tha manniska send
mannalik and berlik, men Wr.alda skept bede. Tha manniska minnath and
hatath, tha Wr.alda is allena rjuchtferdich. Thervmbe is Wr.alda allene
god, and ther ne send nene goda buta him. Mith thet Jol wandelath
and wixlat allet eskepne, men god is allena vnforanderlik. Thruch
that Wr.alda god is, alsa ne mei hi ak navt foranderja; and thrvch
thet er bilywath, thervmbe is hy allena wesa and al et ora skin.






THET OTHERA DEL FONRE FORMLER.


Emong Findas folk send wanwysa, ther thrvch hjara overfindingrikhed
alsa arg send, that hja hjara selva wis makja and tha inewida bitjuga,
that hja thet besta del send fon Wr.alda; that hjara gast thet beste
del is fon Wr.aldas gast and thet Wr.alda allena mei thankja thrvch
helpe hjaris bryn [64].

That aider skepsle en del is fon Wr.aldas vnendlik wesa, that havon
hja fon vs gabad.

Men hjara falxe redne and hjara tamlase hachfarenhed heth ra vppen
dwalwei brocht. Were hjara gast Wr.aldas gast, sa skolde Wr.alda
el dvm wesa in stede fon licht and wis. Hwand hjara gast slavth him
selva immer of vmbe skene bylda to makjande, ther y afternei anbid. Men
Findas folk is en arg folk, hwand afsken tha wanwysa thera hjara selva
wis makja that hja drochtne send, sa havon hja to fara tha vnewida
falxa drochtne eskepen, to kethande allerweikes, that thissa drochtne
Wr.alda eskepen have, mith al hwat ther inne is; gyriga drochtne
fvl nyd and torn, tham erath and thjanath willath wesa thrvch tha
manniska, ther blod and offer willa and skat askja. Men thi wanwisa
falxa manna, tham hjara selva godis skalka jeftha prestera noma leta,
buerath and samnath and gethath aldam to fara drochtne ther er navt
ne send, vmbet selva to bihaldande. Aldam bidrywath hja mith en rum
emod, thrvchdam hja hjara selva drochtne wane, ther an ninman andert
skeldich ne send. Send ther svme tham hjara renka froda and bar makja,
alsa wrdon hja thrvch hjara rakkera fat and vmbira laster vrbarnad,
ella mith felo statska plegum, hjara falxa drochtne to-n ere. Men
in trvth, allena vmbe that hja ra navt skada ne skolde. Til thju vsa
bern nw wepned muege wesa tojenst hjara drochtenlika lere, alsa hagon
tha famna hjam fon buta to lerande hwat hyr skil folgja.

Wr.alda was er alle thinga, and nei alle thinga skil er wesa. Wr.alda
is alsa evg and hi is vnendlik, thervmb nis ther nawet buta him. Thrvch
ut Wr.aldas leva warth tid and alle thinga bern, and sin leva nimth
tid and alle thinga wei. Thissa seka moton klar and bar makad wrda
by alle wisa, sa that hja-t an othera bithjuta and biwisa muege. Is-t
sa far wnnen, sa seith man forther: Hwat thus vsa ommefang treft,
alsa send wy en del fon Wr.aldas vnendelik wesa, alsa tha ommefang
fon al et eskepne, thach hwat anga vsa dante, vsa ainskipa, vsa gast
and al vsa bithankinga, thissa ne hera navt to thet wesa. Thit ella
send fljuchtiga thinga tham thrvch Wr.aldas leva forskina, thach
ther thrvch sin wished sadane and navt owers navt ne forskina. Men
thrvchdam sin leva stedes forthga, alsa ne mei ther nawet vppa sin
sted navt bilywa. Thervmbe forwixlath alle eskepne thinga fon sted,
fon dante and ak fon thankwisa. Thervmbe ne mei irtha selva, ner eng
skepsle ni sedsa: ik ben, men wel ik was. Ak ne mei nen manniska navt
ne sedsa ik thank, men blat, ik thochte. Thi knap is grater and owers
as tha-r bern were. Hy heth ora gertne, tochta and thankwisa. Thi
man en tat is and thankth owers as tha-r knap were. Evin tha alda
fon degum. That wet allera mannelik. Sahwersa allera mannalik nw wet
and jechta mot, that hy alon wixlath, sa mot hy ak bijechta, that er
jahweder ageblik wixlath, ak thahwila-r seid: ik ben, and that sina
thank bylda wixle, tha hwile-r seid: ik thank.

Instede that wy tha arga Findas althus vnwerthlik afternei snakka and
kalta, ik ben, jeftha wel, ik ben thet beste del Wr.aldas, ja thrvch
vs allena mei-r thankja, sa willath wy ketha wral and allerweikes
wer et nedlik sy: wy Fryas bern send forskinsla thrvch Wr.aldas
leva; by-t anfang min and blat, thach immer warthande and nakande to
fvlkvmenlikhed, svnder a sa god to wrda as Wr.alda selva. Vsa gast nis
navt Wr.aldas gast, hi is therfon allena en afskinsle. Tha Wr.alda
vs skop, heth er vs in thrvch sine wished-bryn-sintuga, huegia and
felo goda ainskipa lenad. Hyrmei mugon wy sina ewa bitrachta. Therof
muegon wy lera and thervr muegon wy reda, ella and allena to vs ain
held. Hede Wr.alda vs nene sinna jeven, sa ne skolde wy narne of neta
and wy skolde jeta reddalasser as en sekwale wesa, ther forthdryven
warth thrvch ebbe and thrvch flod.






THIT STAT VP SKRIVFILT SKREVEN. TAL AND ANDWORDE ORA FAMNA TO-N
FORBYLD.


En vnsels gyrich man kem to barande by Trast ther fam were to
Stavia. Hy seide vnweder hede sin hus wei brocht. Hy hede to Wr.alda
beden, men Wr.alda nedim nene helpe lenad. Bist en afte Fryas, freje
Trast. Fon elder t elder, andere thene man. Than seide hju wil ik awet
in thin mod seja in bitrouwa, that et kyma groja and fruechda jeva
mei. Forth sprek hju ande keth. Tha Frya bern was, stand vs moder
naked and blat, vnbihod to jenst tha strelum there svnne. Ninman
macht hju freja and ther were ninman ther hja help macht lena. Tha
gvng Wr.alda to and wrochte in hjra mod nigung and liavde anggost and
skrik. Hju sach rondomme, hjra nigung kas thet beste and hju sochte
skul vndera warande linda. Men rein kem and t onhlest were that hju
wet wrde. Thach hju hede sjan ho thet weter to tha hellanda bladar of
drupte. Nw makade hju en hrof mith hellanda sidum, vp stoka makade hju
tham. Men stornewind kem and blos rein ther vnder. Nw hede hja sjan
that tha stam hly jef, after gong hja to and makade en wach fon plaga
and sadum, thet forma an ene syda and forth an alle syda. Storne wind
kem to bek jeta wodander as to fora and blos thju hrof ewei. Men hju ne
barade navt over Wr.alda ner to jenst Wr.alda. Men hja makade en reitne
hrof and leide stene ther vppa. Bifvnden havande ho ser thet dvath
vmb allena to tobbande, alsa bithjude hju hira bern ho and hwervmbe
hju alsa hede den. Thissa wrochton and tochton to semine. A sadenera
wise send wy an husa kemen mith stoppenbankum, en slecht and warande
linda with tha svnnestrelum. To tha lesta havon hja en burch makad
and forth alle othera. Nis thin hus thus navt sterk noch west, alsa
mot i trachda vmbet ore beter to makjande. Min hus were sterk enoch,
seider, men thet hage weter heth et vp berad and stornewind heth et
ore den. Hwer stand thin hus than, freje Trast. Alingen there Rene,
andere thene man. Ne stand et than navt vppen nol jeftha therp, freje
Trast. Nean seider, min hus stand ensum by tha overe, allena hav ik
et buwad, men ik ne macht ther allena nen therp to makane. Ik wist
wel, seide Trast, tha famna hav et my meld. Thv hest al thin leva
en gruwel had an tha manniska, ut frese thatste awet jeva jeftha
dva moste to fara hjam. Thach ther mitha ne mei man navt fer ne
kvma. Hwand Wr.alda ther mild is, kerath him fona gyriga. Fasta het
vs reden and buppa tha dura fon alle burgum is t in sten ut wryten:
bist arg batsjochtig seide Fasta, bihod than jvwe nesta, bithjod than
jvwe nesta, help than juwe nesta, sa skilun hja t thi witherdva. Is
i thina red navt god noch, ik net far thi nen betera. Skamrad warth
then man and hi drupte stolkes hinne.






NW WIL IK SELVA SKRIWA EROST FON OVER MIN BURCH AND THAN OVER HWAT
IK HAV MUGE SJAN.


Min burch leid an-t north-ende there Liudgarda. Thju tore heth sex
syda. Thrya thrittich fet is hju hach. Flat fon boppa. En lyth huske
ther vppa, hwana man tha stara bisjath. An aider syd there tore stat
en hus, long thrya hondred, bred thrya sjugun fet, elika hach bihalva
thju hrof, ther rondlik is. Altham fon hyrbakken sten, and fon buta ne
send nenen othera. Om tha burch is en hringdik, therom en graft diap
thrya sjugun fet, wyd thrya twilif fet. Siath hwa fonere tore del,
sa siath hi thju dante fon et Jol. Vppa grvnd twisk tha sudlika husa
there, send allerleja kruda fon heinde and fer, therof moton tha famna
tha krefta lera. Twisk tha nortlika husa is allena fjeld. Tha thrju
nortlika husa send fol keren and other bihof. Twa sudar send to fara
tha famkes vmbe to skola and to hema. Thet sudlikoste hus is there
Burchfam his hem. Inna tore hangt thju foddik. Tha wagar there tore
send mith kestlika stena smukad. In vppa there suderwach is thene
Tex wrytten. An tha fere syde thera finth man thju formlere; anna
winstere syde tha ewa. Tha ora seka finth man vppa ora thrja. Tojenst
tha dik by-t hus ther fam stet thju owne and thju molmak thrvch fjuwer
bufla kroden. Buta vsa burchwal is-t hem, ther vppa tha burchhera
anda werar heme. Thju ringdik thera is en stonde grat, nen stjurar,
men svnna stonde, hwerfon twya twilif vppen etmelde kvma. In vpper
binnasyde fona dik is en flat, fif fet vndera krun. Ther vppa send
thrya hondred kranboga, todekt mith wod and lether. Bihalva tha husa
thera inhemar send ther binna alingne tha dik jeta thrya twilif nedhusa
to fara tha omhemar. Thet fjeld thjanath to kamp and to wede. Anna
sudsyde fon tha butenste hringdik is thju Liudgarde omtunad thrvch
thet grate Lindawald. Hjra dante is thrju hernich, thet brede buta,
til thju svnne ther in sia mei. Hwand ther send felo ferlandeska
threja and blommen thrvch tha stjurar mith brocht. Alsa thju dante
vsar burch is, send alle othera; thach vs-is is thju grateste; men
thi fon Texland is tha aldergrateste. Thju tore fon Fryasburch is
alsa hach that hju tha wolka torent, nei there tore is al et othera.

By vs vppa burch ist alsa delad. Sjugun jonge famna wakath by there
foddik. Aider wak thrja stonda. In ha ore tid moton hja huswark dva,
lera and slepa. Send hja sjugun jer wakande wesen, alsa send hja
fry. Than muegon hja emong tha manniska ga, vp-ra sed to letane and
red to jevane. Is hwa thrju jer fam west, sa mei hju alto met mith
tha alda famna mith ga.

Thi skrywer mot tha famkes lera lesa, skrywa and rekenja. Tha grysa
jeftha greva moton lera hjam rjucht and plicht, sedkunda, krudkunda,
helkunda, skednesa, tellinga and sanga, bijunka allerleja thinga ther
hjam nedlik send vmbe red to jeva. Thju Burchfam mot lera hjam ho hja
thermith to wark ga mota by tha manniska. Er en Burchfam hjra sted
innimt, mot hju thrvch thet land fara en fvl jer. Thre greva burchhera
and thrja alda famna gan mith hiri mitha. Alsa is-t ak my gvngon. Min
fart is alingen there Rene west, thjus kad opward, alingen there ore
syde ofward. Ho hager ik upkem, to armer likte mi tha manniska. Wral
inna Rene hede man utstekka makad. Thet son that ther ain kem, wrde
mith weter wr skepfachta gaten vmbe gold to winnande. Men tha mangerta
ne drogon ther nene golden krone fon. Er weron ther mar west, men sont
wi Skenland miste, send hja nei tha berga gvngon. Ther delvath hja
yserirtha, ther hja yser of makja. Boppa there Rene twisk thet berchta,
ther hav ik Marsata sjan. Tha Marsata that send manniska ther invppa
mara hema. Hjara husa send vp palum buwad. That is vret wilde kwik anda
bose manniska. Ther send wolva, bara and swarte grislika lawa [65]. And
hja send tha swetsar [66] jeftha palingar fonda heinde Krekalandar,
thera Kalta folgar and tha vrwildere Twiskar, alle gyrich nei rav and
but. Tha Marsata helpath hjara selva mith fiska and jaga. Tha huda
wrdat thrvch tha wiva tomakad and birhet mith skors fon berkum. Tha
litha huda saft lik famnafilt. Thju burchfam et Fryasburch [67]
seide vs that hja gode enfalde manniska weron. Thach hed ik hja er
navt spreken hered, ik skolde menath have that hja nen Fryas were,
men wilda, sa ryst sagon hja ut. Hjra fachta and kruda wrdon thrvch
tha Renhemar vrwandelath and thrvch tha stjurar buta brocht. Alingen
there Rene wer et alen, til Lydasburch [68]. Ther was en grate flyt
[69]. Invppa thisra flyt weron ak manniska, ther husa vp pala hede. Men
that ner nen Fryas folk, men that weron swarte and bruna manniska,
ther thjanath hede to rojar vmbe tha butafarar to honk to helpane. Hja
moston ther bilywa til thju thju flate wither wei bruda.

To tha lersta kemon wi to-t Alderga. By-t suderhavahaved stet thju
Waraburch, en stenhus, therin send allerleja skulpa, hulka, wepne and
klathar warad, fon fere landum, thrvch tha stjurar mith brocht. En
fjardel dana is-t Alderga. En grate flyt omborad mith lothum, husa
and gardum ella riklik sjarad. Invpper flyt lei en grate flate red,
mith fonon fon allerleja farwa. Et Fryas dei hongon tha skilda omma
tha borda to. Svme blikton lik svnna. Tha skilda ther witking and
thera skolta bi tha nachtum weron mith gold vmborad. Abefta there flyt
was en graft graven, to hlapande dana alingen there burch Forana [70]
and forth mith en enga muda [71] in se. To fara there flate were thit
tha utgvng and et Fly tha ingvng. A bede syda there graft send skene
husa mith hel blikanda farwa malad. Tha gardne send mit altid grene
hagvm omtunad. Ik hav ther wiva sian, ther filtne tohnekna drogon as t
skriffilt were. Lik to Stavere weron tha mangertne mith golden kronum
vppira holum and mith hringum [72] om arma and fet sjarad. Sudward
fon Forana leid Alkmarum. Alkmarum is en mare jefta flyt, therin leid
en eland, vppa that eland moton tha swarte and bruna manniska hwila
evin as to Lydahisburch. Thju Burchfam fon Forana seide my, that tha
burchhera deistik to-ra gvngon vmb ra to lerande, hwat afte frydom
sy, and ho tha manniska an there minne agon to levane vmbe sejen to
winnande fon Wr.aldas gast. Was ther hwa ther hera wilde and bigripa
machte, sa warth er halden, alont er fvl lerad were. That wrde den vmbe
tha ferhemande folka wis to makane, and vmbe vral atha to winnande. Er
hed ik anda Saxanamarka to ther burch Mannagarda forda [73] west. Thach
ther hed ik mar skamelhed sjan, as-k hyr rikdom sperde. Hju andere:
sa hwersa ther an da Saxanamarka en frejar kvmath en mangerte to bi
frejande, alsa frejath tha mangertne ther, kanst thin hus fry wera
tojenst tha bannane Twisklandar, hast nach nene falad, ho felo bufle
hast al fansen and ho felo bara and wolva huda hast al vppa there
mark brocht? Dana ist kvmen that tha Saxmanna thju buw anda wiva
vrleten have. That fon hvndred to semine nen ene lesa mei ner skriwa
ne kan. Dana is-t kvmen, that nimman nen sprek vppa sin skild neth,
men blat en mislikande dante fon en diar, that er falad heth. And
andlik, dana is-t kvmen, that hja ser wichandlik ewrden send, men
to met evin dvm send as et kwik, that hja fansa, and evin erm as
tha Twisklandar, hwer mith hja orloge. To fara Fryas folk is irtha
and se eskepen. Al vsa rinstrama runath vppa se to. That Lydas folk
and that Findas folk skil ekkorum vrdelgja, and wy moton tha lethoga
landa bifolka. In-t fon and omme fara leid vs held. Wilst nw that tha
boppalander del have an vsa rikdom and wisdom, sa skil ik thi en red
jeva. Let et tha mangertne to wenhed wrde hjara frejar to frejande,
er hja ja segsa: hwer hast al in wralda ommefaren, hwad kanst thin
bern tella wra fera landa and wra ferhemanda folka? Dvath hja alsa,
sa skilun tha wichandlika knapa to vs kvma. Hja skilun wiser wartha
and rikkar and wi ne skilun nen bihof longer navt nave an that wla
thjud. Tha jongste ther famna fon thera ther by mi weron, kem uta
Saxsanamarka wei. As wi nw to hongk kemon, heth hju orlovi frejad
vmbe nei hjra hus to gane. Afternei is hju ther Burchfam wrden, and
dana is-t kvmen that er hjudega sa felo Saxmanna by tha stjurar fare.


                      ENDE FON THET APOLLONIA BOK.






THA SKRIFTA FON FRETHORIK AND WILJOW.


Min nom is Frethorik to nomath oera Linda, that wil segsa ovir tha
Linda. To Ljudwardja bin ik to Asga keren. Ljudwardja is en ny thorp,
binna thene ringdik fon ther burch Ljudgarda, hwerfon tha noma an vner
kvmen is. Vnder mina tida is er fuel bered. Fuel hed ik ther vr skreven,
men afternei send mi ak felo thinga meld. Fon en and other wil ik en
skednese after thit bok skrywa, tha goda manniska to-n ere tha arga
to vnere.

In min jueged herd ik gredwird alomme, arge tid kem, arge tid was
kvmen, Frya hed vs leton, hjra wakfamkes hede hju abefta halden,
hwand drochten likande bylda weron binna vsa landpala fvnden.

Ik bronde fon nysgyr vmbe thi bylda to bisjan. In vsa burt strompele
en old famke to tha husa uta in, immer to kethande vr arge tid. Ik
gyrde hja ling syde. Hju strik mi omme kin to. Nw wrd ik drist and
freje jef hju mi arge tid and tha bylda reis wisa wilde. Hju lakte
godlik and brocht mi vpper burch. En greve man freje my jef ik al
lesa and skrywa kv. Ne seid ik. Than most erost to ga and lera,
seid-er owers ne mei-t jow navt wysen wrde. Dystik gvng ik bi tha
skriwer lera. Acht jer letter herd ik, vsa burchfam hede hordom
bidryven and svme burchhera hedon vrred plegad mith tha Magy, and
felo manniska weron vp hjara syde. Vral kem twispalt. Ther weron bern,
ther vpstandon ajen hjara eldrum. Inna gluppa wrdon tha froda manniska
morth. Thet alde famke, ther ella bar makade, warth dad fvnden in
en grupe. Min tat, ther rjuchter were, wilde hja wreken ha. Nachtis
warth er in sin hus vrmorth. Thrju jer letter wer thene Magy bas
svnder strid. Tha Saxmanna weron frome and frod bilywen. Nei tham
fljuchton alle gode manniska. Min mam bistvrv-et. Nw ded ik lik tha
othera. Thi Magy bogade vppa sinra snodhed. Men Irtha skold im thana,
that hja nen Magy ner afgoda to leta ne mochte to there helge sketa,
hwerut hju Frya berade. Evin sa thet wilde hors sina manna sked,
nei that thet sina ridder gersfallich makad heth, evin sa skodde
Irtha hjra walda and berga. Rinstrama wrdon ovira fjelda spred. Se
kokade. Berga spydon nei tha wolkum, and hwad hja spyth hede, swikton
tha wolka wither vp jrtha. By-t anfang there Arnemonath nigade jrtha
northward, hju seg del, ol legor and legor. Anna Wolfamonath leidon tha
Denemarka fon Fryas land vnder-ne se bidobben. Tha walda ther bylda in
weron, wrdon vphyvath and ther windum spel. Thet jer after kem frost
inna Herdemonath and leid old Fryas land vnder en plonke skul. In
Sellamonath kem stornewind ut et northa wei, mith forande berga fon
ise and stenum. Tha spring kem, hyf jrtha hjra selva vp. Ise smolt
wei. Ebbe kem and tha walda mith byldum drevon nei se. Inner Winna
jeftha Minnamonath gvng aider thurvar wither hem fara. Ik kem mith en
fam to there burch Ljudgarda. Ho drove sach et ut. Tha walda thera
Lindawrda weron mest wei. Ther tha Ljudgarde west hede, was se. Sin
hef fetere thene hringdik. Ise hede tha tore wei brocht and tha husa
leide in thrvch ekkorum. Anna helde fonna dik fond ik en sten. vsa
skriver hed er sin nom inwryten, that were my en baken. Sa-t mith
vsa burch gvngen was, was-t mith mitha ora gvngon. Inna haga landa
weron hja thrvch jrtha, inna dena landa thrvch weter vrden. Allena
Fryasburch to Texland warth vnederad fvnden. Men al et land thet
northward leid hede, were vnder se. Noch nis-t navt boppa brocht. An
thas kad fon-t Flymare weron nei meld wrde thrichtich salta mara
kvmen, vnstonden thrvch tha walda, ther mith grvnd and al vrdreven
weron. To Westflyland fiftich. Thi graft ther fon-t Alderga thweres
to het land thrvchlapen hede, was vrsondath and vrden. Tha stjurar
and or farande folk, ther to honk weron, hede hjara selva mith maga
and sibba vppira skepum hret. Men that swarte folk fon Lydasburch
and Alikmarum hede alen den. Thawil tha swarta sudward dryvon,
hedon hja felo mangertne hret, and neidam nimman ne kem to aska
tham, hildon hja tham to hjara wiva. Tha manniska ther to bek kemon,
gvngon alle binna tha hringdika thera burgum hema, thrvchdam et ther
buta al slyp and brokland were. Tha gamla husa wrde byen klust. Fona
boppalandum kapade man ky and skep, and inna tha grate husa ther to
fara tha famna seten hede, wrde nw leken and filt makad, vmbe thes
levens willa. That sked 1888 [74] jer nei that Atland svnken was.

In 282 jer [75] nedon wi nen Eremoder navt hat, and nw ella tomet
vrleren skinde, gvng man ene kjasa. Thet hlot falde vp Gosa to
nomath Makonta. Hju were Burchfam et Fryasburch to Texland. Hel fon
hawed and klar fon sin, elle god, and thrvchdam hira burch allena
sparad was, sach alrik therut hira hropang. Tjan jer lettere kemon
tha stjurar fon Forana and fon Lydas burch. Hja wildon tha swarta
manniska mith wif and bern to thet land utdryva. Therwr wildon hja
there Moder is red biwinna. Men Gosa freje, kanst en and or to bek
fora nei hjra landum, than achste spod to makjande, owers ne skilun
hja hjara maga navt wither ne finda. Ne seide hja. Tha seide Gosa:
Hja havon thin salt provad and thin brad eten. Hjara lif and leva
havon hja vnder jow hod stalad. I moste jow ajne hirta biseka. Men ik
wil thi en red jeva. Hald hjam alond jow waldich biste vm ra wither
honk to fora. Men hald hjam bi jow burgum ther buta. Wak ovir hjara
sed and ler hjam as jef hja Fryas svna were. Hjra wiva send hyr tha
steriksta. As rek skil hjara blod vrfljuchta, til er tha lesta navt
owers as Fryas blod in hjara afterkvmande skil bilywa. Sa send hja
hyr bilewen. Nw winst ik wel that mina afterkvmande ther vp letta,
ho fer Gosa werhed sprek. Tha vsa landa wither to bigana wer, kemon
ther banda erma Saxmanna and wiva nei tha vvrdum fon Stavere and that
Alderga, vmbe golden and ora sjarhed to sekane fon ut tha wasige
bodeme. Thach tha stjurar nildon hja navt to leta. Tha gvngon hja
tha lethoga thorpa bihema to West Flyland, vmbe ra lif to bihaldane.






NW WIL IK SKRIWA HO THA GERTMANNA AND FELO HELENJA FOLGAR TOBEK KEMON.


Twa jer nei that Gosa Moder wrde [76], kem er en flate to thet
Flymara in fala. Thet folk hropte ho.n.seen. Hja foron til Stavere,
ther hropton hja jeta reis. Tha fona weron an top and thes nachtes
skaton hja barnpila [77] anda loft. Tha deired were rojadon svme mith
en snake to there hava in. Hja hropton wither ho.n. seen. Tha hja
landa hipte-n jong kerdel wal vp. In sina handa hedi-n skild, thervp
was brad and salt leid. Afterdam kem en greva, hi seide wi kvmath
fona fere Krekalandum wei, vmb vsa sed to warjande, nw winstath wi i
skolde alsa mild wesa vs alsa fuel land to jevane that wi thervp muege
hema. Hi telade-n ele skednese ther ik after betre skryva wil. Tha
greva niston navt hwat to dvande, hja sandon bodon allerweikes, ak
to my. Ik gvng to and seide: nw wi-n Moder have agon wi hjra red to
frejande. Ik selva gvng mitha. Thju Moder, ther ella wiste, seide, let
hja kvme, sa muegon hja vs land helpa bihalda: men let hjam navt vp ene
sted ne bilyva, til thju hja navt waldich ne wrde ovir vs. Wi dedon
as hju seid hede. That were el nei hjra hei. Fryso reste mith sina
ljudum to Stavere, that hja wither to ene sestede makade, sa god hja
machte. Wichhirte gvng mith sinum ljudum astward nei there Emude. Svme
thera Johnjar, ther mende that hja font Alderga folk sproten were,
gvngen ther hinne. En lyth del ther wande that hjara ethla fon tha
sjugon elanda wei kemon, gvngon hinne and setton hjara selva binna
tha hringdik fon there burch Walhallagara del. Ljudgert thene skolte
bi nachte fon Wichhirte warth min athe afternei min frjund. Fon ut
sin deibok hav ik thju skednese ther hir after skil folgja.

Nei that wi 12 mel 100 and twia 12 jer bi tha fif wetrum seten hede,
thahwila vsa sekampar alle sea bifaren hede ther to findane, kem
Alexandre [78] tham kening mith en weldich her fon boppa allingen
ther stram vsa thorpa bifara. Nimman ne macht im wither worda. Thach
wi stjurar ther by tha se saton, wi skept vs mith al vsa tilbere
hava in and bruda hinna. Tha Alexandre fornom that im sa ne grate
flate vntfara was, warth er wodinlik, to swerande hi skolde alle
thorpa an logha offerja jef wi navt to bek kvma nilde. Wichhirte
leide siak to bedde. Tha Alexandre that fornom heth er wacht
alont er beter were. Afternei kem er to him ser kindlyk snakkande,
thach hi thrjvchde lik hi er den hede. Wichhirte andere ther after,
o aldergrateste thera keningar. Wi stjurar kvmath allerweikes, wi
haven fon jow grate dedun hered. Thervmbe send wi fvl erbidenese to
fara jowa wepne, tha jet mar vr thina witskip. Men wi othera wy send
frybern Fryas bern. Wy ne muegon nene slafona navt ne wrde. Jef ik
wilde, tha ora skolde reder sterva willa, hwand alsa ist thrvch vsa
ewa bifolen. Alexandre seide: ik wil thin land navt ne makja to min
but, ner thin folk to mina slafona. Ik wil blat that ste my thjanja
skolste vmb lan. Thervr wil ik swera by vs bedar godum, that nimman vr
my wrogja skil. Tha Alexandre afternei brad and salt mith im delade,
heth Wichhirte that wiste del kasen. Hi let tha skepa hala thrvch sin
svne. Tha thi alle tobek weron, heth Alexandre thi alle hered. Ther
mitha wilde hi sin folk nei tha helge Gonga fara, ther hi to land
navt hede muege naka. Nw gvng er to and kas altham ut sin folk and
ut sina salt-atha ther wenath weron vvr-ne se to farane. Wichhirte
was wither siak wrden, thervmbe gvng ik allena mitha and Nearchus
fon thes keningis wega. Thi tocht hlip svnder fardel to-n-ende,
uthavede tha Johnjar immerthe an vnmin weron with tha Phonisjar,
alsa Nearchus ther selva nen bas ovir bilywe ne kv. Intwiska hede
tham kening navt stile nest. Hi hede sina salt-atha bama kapja
leta and to planka makja. Thrvch help vsar timberljud heder ther of
skepa makad. Nw wilder selva sekening wertha, and mith el sin her
thju Gonga vpfara. Thach tha salt-atha ther fon thet bergland kemon,
weron ang to fara se. As hja heradon that hja mith moste, stakon hja
tha timberhlotha ane brond. Ther thrvch wrde vs ele thorp anda aska
leid. Thet forma wande wy that Alexandre that bifalen hede and jahweder
stand red vmb se to kjasane. Men Alexander were wodin, hi wilde tha
salt-atha thrvch sin ajn folk ombrensa leta. Men Nearchus tham navt
allena sin eroste forst men ak sin frjund were, rede him owers to
dvande. Nw berad er as wen der lavade thet vnluk et den hede. Tha hi
ne thvrade sin tocht navt vrfata. Nw wild er to bek kera, thach er
hi that dede, let hi thet forma biseka hwa-r skeldich weron. Dry-r
that wiste let er altham svnder wepne bilywa, vmb en ny thorp to
makjande. Fon sin ajn folk let er wepned vmbe tha ora to tamma, and
vmbe ene burch to bvwande. Wy moston wiv and bern mith nimma. Kemon
wi anda muda there Euphrat, sa machton wi ther en sted kiasa jeftha
omkera, vs lan skold vs evin blyd to delath wrde. An tha nya skepa,
ther tha brond vntkvma weron, let-er Johniar and Krekalandar ga. Hi
selva gvng mith sin ora folk allingen there kad thrvch tha dorra
wostena, that is thrvch et land that Irtha vpheid hede uta se, tha
hju thju strete after vsa ethela vpheide as hja inna Rade se kemon.

Tha wy to ny Gertmanja kemon (ny Gertmanja is en hava ther wi
selva makad hede, vmbe ther to weterja) meton wi Alexandre mith sin
her. Nearchus gvng wal vp and beide thrja dega. Tha gvng et wither
forth. Tha wi bi there Euphrat kemon, gvng Nearchus mith sina salt-atha
and felo fon sin folk wal vp. Tha hi kem hring wither. Hi seide, thi
kening let jow bidda, i skille jet en lithge tocht to sinra wille dvan,
alont et ende fona Rade se. Thernei skil jawehder sa fuel gold kreja
as er bera mei. Tha wi ther kemon, let er vs wysa hwer thju strete
er west hede. Ther nei wylader en and thritich dega, alan ut sjande
vvra wostene.

Tho tha lesta kem er en hloth manniska mith forande twa hondred
elephanta thvsend kemlun toleden mith woden balkum, rapum and allerleja
ark vmbe vsa flate nei tha Middelse to tyande. That bisawd-vs, and
likt vs bal to, men Nearchus teld vs, sin kening wilde tha othera
keninggar tana that i weldiger were, sa tha keninggar fon Thyris er
wesen hede. Wi skoldon men mith helpa, sekur skolde vs that nen skada
navt dva. Wi moston wel swika, and Nearchus wiste ella sa pront to
birjuchte that wi inna Middelse leide er thrja monatha forby weron. Tha
Alexandre fornom ho-t mith sinra onwerp ofkvmen was, warth er sa
vrmeten that er tha drage strete utdiapa wilde Irtha to-n spot. Men
Wr.alda let sine sele las, thervmbe vrdronk er inna win and in sina
ovirmodichhed, er that er bijinna kvste. After sin dad wrde thet rik
delad thrvch sina forsta. Hja skolde alrek en del to fara sina svnum
warja, thach hja weron vnmenis. Elk wilde sin del bihalda and selva
formara. Tha kem orloch and wi ne kvste navt omme kera. Nearchus
wilde nw, wi skolde vs del setta an Phonisi his kad, men that nilde
nimman navt ne dva. Wi seide, reder willath wi waga nei Fryasland to
gana. Tha brocht-er vs nei there nya hava fon Athenia, hwer alle afte
Fryas bern formels hin tein weron. Forth gvngon wi salt-atha liftochta
and wepne fara. Among tha felo forsta hede Nearchus en frjund mith nome
Antigonus. Thisse stredon bede vmb en dol, sa hja seidon as follistar
to fara-t keninglike slachte and forth vmbe alle Krekalanda hjara alda
frydom wither to jevane. Antigonus hede among felo otherum ennen svn,
thi hete Demetrius, after tonomad thene steda winner. Thisse gvng
enis vpper stede Salamis of. Nei that er ther en stut mei streden hede
most er mith there flate strida fon Ptholemeus. Ptholemeus, alsa hete
thene forst ther welda ovir Egiptaland. Demetrius wn there kese, tha
navt thrvch sina salt-atha, men thrvch dam wy him helpen hede. Thit
hede wi den thrvch athskip to fara Nearchus, hwand wi him far basterd
blod bikande thrvch sin friska hud and blawa agon mith wit her. After
nei gvng Demetrius las vp Hrodus [79] ther hinne brochton wi sina
salt-atha and liftochta wr. Tha wi tha leste reis to Hrodus kemon,
was orloch vrtyan. Demetrius was nei Athenia faren. Tha vs kening
that vnderstande, led-er vs tobek. Tha wi anda have kemon, were el et
thorp in row bidobben. Friso ther kening wer ovir-a flate, hede en svn
and en toghater tus, sa bjustre fres, as jef hja pas ut Fryasland wei
kvmen weren, and sa wondersken as nimman mocht huegja. Thjv hrop thervr
gvng vvr alle Krekalanda and kem in tha ara fon Demetrius. Demetrius
were vvl and vnsedlik, and hi thogte that-im ella fry stvnde. Hi let
thju toghater avber skakja. Thju moder ne thvrade hjra joi [80] navt
wachtja, joi nomath tha stjurar wiva hira mana, that is blideskip,
ak segsath hja swethirte. Tha stjurar heton hjra wiva trast, and fro
jefta frow that is frue ak frolik, that is elik an frue. Thrvchdam hju
hjra man navt wachtja thurade, gvng hju mith hjra svne nei Demetrius
and bad, hi skolde hja hjra toghater wither jeva. Men as Demetrius
hira svn sa, let-er tham nei sinra hove fora, and dede alen mith him,
as-er mith tham his suster den hede. Anda moder sand hi en buda gold,
thach hju stirt-et in se. As hju thus kem, warth hju wansinnich,
allerweikes run hju vvra strete: nast min kindar navt sjan, o wach,
let mi to jow skul seka, wand min joi wil mi deja for tha-k sina kindar
wei brocht hav. Tha Demetrius fornom, that Friso to honk were, sand-i
en bodja to him segsande, that hi sina bern to him nomen hede wmbe ra
to fora to-n hage stat vmbe to lanja him to fara sina thjanesta. Men
Friso ther stolte and herdfochtich were, sand en bodja mith en breve
nei sinum bern tha, therin mande hi hjam, hja skolde Demetrius to
willa wesa, vrmithis tham hjara luk jerde. Thach thene bodja hede
jeta-n ora breve mith fenin, thermei bifal-er hja skolde that innimma,
hwand seid-er-vnwillinglik is thin lif bivvllad, that ne skil jow
navt to rekned ni wrde, thach sahwersa jow jowe sele bivvlath sa ne
skil jow nimmerthe to Walhalla ne kvma, jow sele skil than ovir irtha
ommewara, svnder a thet ljucht sja to mugande, lik tha flaramusa and
nachtula skilstv alra dystik in thina hola skula, thes nachtis utkvma,
then vp vsa grava graja and hula, thahwila Frya hjra haved fon jow
ofwenda mot. Tha bern dede lik-ra bifalen warth. Demetrius let ra
likka in se werpa and to tha manniska wrde seid, that hja fljucht
weron. Nw wilde Friso mith alleman nei Fryasland fara, ther-i er west
hede, men tha mest nilde that navt ne dva. Nw gvng Friso to and skat
thet thorp mith-a keninglika farredskurum anda brond. Hjud ne kv ni
thvrade ninman ne bilywa, and alle weron blyde, that hja buta were,
bihalva wif and bern hedon wi ella abefta leten, thach wi weron to
leden mith liftochtum and orlochtuch.

Friso nede nach nen fretho. Tha wi by tha alda have kemon gvnger
mith sina drista ljudum to and skat vnwarlinga tha brond inna skepa,
ther-i mith sina pilum bigana kv. After sex degum sagon wi tha
orlochflate fon Demetrius vp vs to kvma. Friso bifal vs, wi moston
tha lithste skepa afterhade in ene brede line, tha stora mith wif
and bern farut. Forth bad er wi skoldon tha kranboga fon for nimma
and anda aftestewen fastigja, hwand seid er, wi achon al ffjuchtande
to fjuchtane. Nimman ne mei him formeta vmb en enkeldera fyand to
forfolgjande, alsa seid-er is min bislut. Tha hwila wi thermitha al
dvande weron, kem wind vs vppa kop, to thera lafa and thera wiva skrik,
thrvchdam wi nene slavona navt nede as thera ther vs bi ajn willa
folgan were. Wi ne machton hja thus navt thruch roja ni vntkvma. Men
Wralda wiste wel, hwervmb-er sa dede, and Friso ther-et fata, let
tha barnpila ring inna kranboga lidsa. To lik bad-er that nimman
skiata ne machte, er hy skaten hede. Forth seid-er that wi alle nei
that midloste skip skiata moste, is that dol god biracht seid-er,
sa skilun tha ora him to helpane kvma and than mot alrik skiata sa-r
alderbesta mei. As wi nw arhalf ketting fon-ra of were, bigoston tha
Phonisiar to skiata. Men Friso n-andere navt bi fara tha eroste pil
del falde a sex fadema fon sin skip. Nw skat-er. Tha ora folgade,
thet likte en fjurrein and thrvchdam vsa pila mith wind mei gvngon,
bilevon hja alle an brond, and nakade selva tha thridde lage. Allera
mannelik gyradon and juwgade. Men tha kreta vsar witherlagum weron
sa herde, thet-et vs thet hirte binepen warth. As Friso mende that
et to koste, let-er ofhalde and wi spode hinne. Thach nei that
wi twa dega forth pilath hede, kem ther en ore flate ant sjocht,
fon thrittich skepun, ther vs stedis in wnne. Friso let vs wither
red makja. Men tha othera sandon en lichte snaka fvl rojar forut,
tha bodon thera badon ut alera noma jef hja mith fara machte. Hja
weron Johniar, thrvch Demetrius weron hja waldantlik nei there alda
have skikad. Ther hedon hja fon there kese herad and nw hedon hja
thet stolta swerd antjan, and weron vs folgad. Friso ther fuel mitha
Johnjar faren hede seide ja, men Wichhirte vsa kening seide ne. Tha
Johnjar send afgoda thjanjar seid-er, ik selva hav herad, ho hja thi
an hropte. Friso seide thet kvmath thrvch tha wandel mith tha afta
Krekalandar. That hav ik vaken selva den. Thach ben ik alsa herde
Fryas as tha finste fon jow. Friso were thene man ther vs to Fryasland
wisa moste. Thus gvngon tha Johnjar mith. Ak likt-et nei Wr.aldas hei,
hwand er thrja monathe om hlapen weron, gvngon wi allingen Britannja,
and thrja dega leter machton wi ho.n seen hropa.






THIT SKRIFT IS MIJ OWER NORTLAND JEFTHA SKENLAND JEVEN.


Vndera tida that vs land del seg, were ik to Skenland. Ther gvng et
alsa to. Ther weron grate mara, ther fon tha bodeme lik en blese vt
setta, then spliton hja vt-en. Uta reta kem stof as-t gliande yser
were. Ther weron berga ther tha krunna of swikte. Thesse truldon
nether and brochton walda and thorpa wei. Ik self sa that en berch
fon tha ora of torent wrde. Linrjucht seg er del. As ik afternei
sjan gvng, was ther en mare kvmen. Tha irtha beterad was, kem er
en hertoga fon Lindasburch wei, mit sin folk and en fam, thju fam
kethe allomme: Thene Magy is skeldich an al-eth let that wi leden
have. Hja tagon immer forth en thet her warth al grater. Thene Magy
fluchte hinne, man fand sin lik, hi hede sin self vrden. Tha wrdon
tha Finna vrdreven nei enre sted, ther machton hja leva. Ther weron
fon basterde blode. Thissa machton biliwa, thach felo gvngon mith tha
Finna mei. Thi hertoga warth to kening keren. Tha karka ther el bileven
weron wrde vrden. Sont komath tha gode Northljud vaken to Texland vmb
there Moder-is red. Tha wi ne muegath hjam for nene rjuchta Fryas mar
ne halde. Inna Denamarka ist sekur as bi vs gvngon. Tha stjurar, tham
hjara self ther stoltelika sekampar heton, send vppira skepa gvngon,
and afternei sind hja to bek gvngon.


                                 Held!


Hwersa thene Kroder en tid forth kroden heth, than skilun tha
afterkomanda wana that tha leka and breka, ther tha Brokmanna mith
brocht have, ajen were an hjara ethla. Ther vr wil ik waka and thus
sa fuel vr hjara plega skriva as ik sjan ha. Vr tha Gertmanna kan
ik red hinne stappa. Ik nav navt fuel mithra omme gvngen. Tha sa
fer ik sjan ha send hja that mast bi tal and sed bilewen. That ne
mei ik navt segsa fon tha othera. Ther fon.a Krekalanda wei kvme,
send kwad ther tal and vppira sed ne mei man el navt boga. Felo
havath bruna agon and her. Hja send nidich and drist and ang thrvch
overbilawichhed. Hwersa hja spreka, sa nomath hja the worda far vppa
ther lerst kvma mosta. Ajen ald segath hja ad, ajen salt sad, ma fori
man, sel fori skil, sode fori skolde, to fuel vmb to nomande. Ak forath
hja mest vrdvaliske and bikirte noma, hweran man nen sin an hefta ne
mei. Tha Johniar sprekath betre, thach hja swygath thi h and hweri
navt nesa mot, warth er uteketh. Hwersa imman en byld makath after
ennen vrstvrven and thet likt, sa lawath hja, that thene gast thes
vrsturvene ther inne farath. Thervr havath hja alle bylda vrburgen
fon Frya, Fasta, Medea, Thjanja, Hellenja and felo othera. Hwerth
ther en bern ebern, sa kvmath tha sibba et semne and biddath an Frya
that hju hjara famkes mei kvma leta that bern to seenande. Havon hja
beden sa ne mei nimman him rora ni hera leta. Kvmt et bern to grajande
and halt thit en stvnde an, alsa is that en kwad teken and man is an
formoda, that thju mam hordom den heth. Thervr hav ik al arge thinga
sjan. Kvmt et bern to slepande, sa is that en teken, that tha famkes
vr-et kvmen send. Lakt et inna slep, sa havon tha famkes that bern
luk to seit. Olon lawath hja an bosa gasta, hexna, kolla, aldermankes
and elfun, as jef hja fon tha Finna wei kemen. Hyrmitha wil ik enda
and nw men ik tha-k mar skreven ha, as en minra ethla. Frethorik.

Frethorik min gad is 63 jer wrden. Sont 100 and 8 jer is hi thene
eroste fon sin folk, ther fredsum sturven is, alle othera send vndera
slega swikt, thervr that alle kampade with ajn and ferhemande vmb
rjucht and plicht.

Min nom is Wil-jo, ik bin tha fam ther mith him fona Saxanamarka to
honk for. Thrvch tal and ommegang kem et ut, that wi alle bede fon
Adela his folk weron, tha kem ljafde and afternei send wi man and wif
wrden. Hi heth mi fyf bern leten, 2 suna and thrju toghatera. Konered
alsa het min forma, Hachgana min othera, mine aldeste toghater
heth Adela, thju othera Frulik and tha jongeste Nocht. Tha-k nei
tha Saxanamarka for, hav ik thrju boka hret. Thet bok thera sanga,
thera tellinga, and thet Helenja bok. Ik skrif thit til thju man navt
thanka ne mei that hja fon Apollanja send; ik hav ther fuel let vr
had and wil thus ak thju ere ha. Ak hav ik mar den, tha Gosa-Makonta
fallen is, hwames godhed and klarsjanhed to en sprekword is wrden,
tha ben ik allena nei Texland gvngen vmbe tha skrifta vr to skrivane,
ther hju after leten heth, and tha tha lerste wille fonden is fon
Frana and tha neiletne skrifta fon Adela jefta Hellenja, hav ik that
jetta reis den. Thit send tha skrifta Hellenjas. Ik set hjam far vppa
vmbe that hja tha aldesta send.


                         ALLE AFTA FRYAS HELD.


In era tida niston tha Slavona folkar nawet fon fryhed. Lik oxa wrdon
hja vnder et juk brocht. In irthas wand wrdon hja jagath vmbe metal
to delvane and ut-a herde bergum moston hja husa hawa to forst and
presterums hem. Bi al hwat hja dedon, ther nas nawet to fara hjara
selva, men ella moste thjanja vmbe tha forsta and prestera jeta riker
and weldiger to makjane hjara selva to sadene. Vnder thesse arbed
wrdon hja grev and stram er hja jerich weron, and sturvon svnder n
ochta afsken irtha tham overflodlik fvl jef to bata al hjara bern. Men
vsa britna kemon and vsa bannalinga thrvch tha Twisklanda vr in hjara
marka fara and vsa stjurar kemon in hjara havna. Fon hjam heradon hja
kalta vr elika frydom and rjucht and overa ewa, hwer buta nimman omme
ne mei. Altham wrde vpsugon thrvch tha drova manniska lik dawa thrvch
tha dorra fjelde. As hju fvl weron bijonnon tha alderdrista manniska to
klippane mith hjara kedne, alsa-t tha forsta we dede. Tha forste send
stolte and wichandlik, thervmbe is ther ak noch dueged in hjara hirta,
hja biredon et semine and javon awet fon hjara overflodalikhed. Men
tha lafa skin frana prestara ne machton that navt ne lyda, emong
hjara forsinde godum hedon hja ak wrangwrada drochtne eskepen. Pest
kem inovera landa. Nw seidon hja, tha drochtna send tornich overa
overherichhed thera bosa. Tha wrdon tha alderdrista manniska mith
hjara kedne wirgad. Irtha heth hjara blod dronken, mith that blod
fode hju fruechda and nochta, and alle tham ther of eton wrdon wis.

16 wara 100 jer leden [81] is Atland svnken, and to thera tidum
berade ther awat hwer vppa nimman rekned nede. In-t hirte fon Findas
land vppet berchta leid en del, ther is kethen Kasamyr [82], thet is
sjeldsum. Ther werth en bern ebern, sin mam were thju toghater enis
kening and sin tat were-n havedprester. Vmb skom to vnkvma mosten hja
hjara ajen blod vnkvma. Thervmbe warth er buta there stede brocht bi
arma manniska. In twiska was-t im navt forhelad ne wrden, ther vmbe
ded er ella vmbe wisdom to getane and garane. Sin forstan were sa grat
that er ella forstande hwat er sa and herade. That folk skowde him mit
erbedenese and tha prestera wr don ang vr sina frega. Tha-r jerich
wrde gvnger nei sinum aldrum. Hja moston herda thinga hera, vmb-im
kwit to werthane javon hja him vrflod fon kestlika stenum; men hja ne
thvradon him navt avber bikanna as hjara ajne blod. Mith drovenese
in vrdelven overa falxe skom sinra aldrum gvng-er ommedwala. Al
forth farande mete hi en Fryas stjurar ther as slav thjanade, fon
tham lerd-i vsa sed and plegum. Hi kapade him fry, and to ther dad
send hja frjunda bilewen. Alomme hwer er forth hinne tach, lerd-i
an tha ljuda that hja nene rika ner prestera toleta moston, that hja
hjara selva hode moston ajen falxe skom, ther allerweikes kvad dvat
an tha ljavde. Irtha seid-er skankath hjara jeva nei meta men hjara
hud klawat, that man therin ach to delvane to erane and to sejane,
sa man therof skera wil. Thach seid-er nimman hovat thit to dvande
fori ennen othera hit ne sy, that et bi mene wille jef ut ljavade
sked. Hi lerde that nimman in hjara wand machte frota vmbe gold
her silver ner kestlika stena, hwer nid an klywath and ljavde fon
fljuchth. Vmbe jow mangherta and wiva to sjarane, seid-er, jevath
hjara rin strama enoch. Nimman seid-er is weldich alle manniska
metrik and elika luk to jan. Tha that it alra manniska plicht vmbe
tha manniska alsa metrik to makjane and sa felo nocht to jan, as to
binaka is. Nene witskip seid-er ne mei man minachtja, thach elika
dela is tha grateste witskip, ther tid vs lera mei. Thervmbe that
hjv argenese fon irtha werath and ljavde feth.

Sin forme nom were Jes-us [83], thach tha prestera ther-im seralik
haton heton him Fo that is falx, that folk hete him Kris-en that is
herder, and sin Fryaske frjund heta him Buda, vmbe that hi in sin
havad en skat fon wisdom hede and in sin hirt en skat fon ljavde.

To tha lersta most-er fluchta vr tha wreka thera prestera, men vral
hwer er kem was sine lere him farut gvngen and vral hwer-er gvng
folgadon him sina letha lik sine skade nei. Tha Jes-vs alsa twilif
jer om faren hede, sturv-er, men sina frjunda waradon sine lere and
kethon hwer-et aron fvnde.

Hwat menst nw that tha prestera dedon, that mot ik jo melde, ak mot-i
ther seralik acht vp jan, forth mot-i over hjara bidryv and renka waka
mith alle kraftum, ther Wralda in jo leid heth. Thahwila Jes-us lere
vr irtha for, gvngon tha falxe prestera nei-t land sinra berta sin
dad avbera, hja seidon that hja fon sinum frjundum weron, hja beradon
grate rowa, torennande hjara klathar to flardum and to skerande hjara
hola kal. Inna hola thera berga gvngon hja hema, thach therin hedon hja
hjara skat brocht, ther binna makadon hja byldon after Jes-us, thessa
byldon javon hja antha vnarg thankanda ljuda, to longa lersta seidon
hja that Jes-us en drochten were, that-i that selva an hjam bileden
hede, and that alle ther an him and an sina lera lawa wilde, neimels
in sin keningkrik kvme skolde, hwer frue is and nochta send. Vrmites
hja wiston that Jes-us ajen tha rika to fjelda tagen hede, sa kethon
hja allerweikes, that armode ha and enfald sa thju duere were vmbe in
sin rik to kvmane, that thera ther hyr vp irtha that maste leden hede,
neimels tha masta nochta hava skolde. Thahwila hja wiston that Jes-us
lerad hede that man sina tochta welda and bistjura moste, sa lerdon
hja that man alle sina tochta deja moste, and that tha fvlkvminhed
thera manniska therin bistande that er evin vnforstoren wrde sa that
kalde sten. Vmbe that folk nw wis to makjande that hja alsa dedon,
alsa beradon hja armode overa streta and vmb forth to biwisane that
hja al hjara tochta dad hede, namon hja nene wiwa. Thach sahwersa en
toghater en misstap hede, sa warth hja that ring forjan, tha wrakka
seidon hja most man helpa and vmbe sin ajn sele to bihaldane most
man fuel anda cherke jan. Thus todvande hede hja wiv and bern svnder
hushalden and wrdon hja rik svnder werka, men that folk warth fuel
armer and mar elandich as a to fara. Thas lere hwerbi tha prestera nen
ore witskip hova as drochtlik reda, frana skin and vnrjuchta plega,
bred hiri selva ut fon-t asta to-t westa and skil ak vr vsa landa kvma.

Men astha prestera skilun wana, that hja allet ljucht fon Frya and
fon Jes-us lere vtdavath hava, sa skilum ther in alle vvrda manniska
vpstonda, tham werhed in stilnise among ekkorum warath and to fara
tha prestera forborgen have. Thissa skilun wesa ut forsta blod, fon
presterum blod, fon Slavonum blod, and fon Fryas blod. Tham skilun
hjara foddikum and that ljucht buta bringa, sa that allera mannalik
werhed mei sjan; hja skilun we hropa overa deda thera prestera and
forsta. Tha forsta ther werhed minna and rjucht tham skilun fon
tha prestera wika, blod skil strama, men therut skil-et folk nye
krafta gara. Findas folk skil sina findingrikhed to mena nitha wenda,
that Lydas folk sina krafta and wi vsa wisdom. Tha skilun tha falxa
prestera wei fagath wertha fon irtha. Wralda his gast skil alomme and
allerweikes erath and bihropa wertha. Tha ewa ther Wralda bi-t anfang
in vs mod leide, skilun allena herad wertha, ther ne skilun nene ora
mastera, noch forsta, ner basa navt nesa, as thera ther bi mena wille
keren send. Than skil Frya juwgja and Irtha skil hira jeva allena
skanka an tha werkande mannisk. Altham skil anfanga fjuwer thusand
jer nei Atland svnken is and thusand jer leter skil ther longer nen
prester ner tvang vp irtha sa.

Dela tonomath Hellenja, wak!

Sa luda Franas utroste wille. Alle welle Fryas held. An tha nome
Wraldas, fon Frya, and there fryhed grete ik jo, and bidde jo,
sahwersa ik falla machte er ik en folgster nomath hede, sa bifel ik
jo Tuentja ther Burchfam is to there burch Medeasblik, til hjud degum
is hja tha besta.

Thet heth Gosa nei leten. Alle manniska held. Ik nav nene eremoder
binomad thrvchdam ik nene niste, and et is jo beter nene Moder to
havande as ene hwer vp-i jo navt forleta ne mei. Arge tid is forbi
faren, men ther kvmt en othere. Irtha heth hja navt ne barad and
Wralda heth hja navt ne skeren. Hju kvmt ut et asta ut-a bosma thera
prestera wei. Sa felo led skil hju broda, that Irtha-t blod algadvr
navt drinka ne kan fon hira vrslejana bernum. Thjustrenesse skil
hju in overne gast thera manniska spreda, lik tongar-is wolka oviret
svnneljucht. Alom and allerweikes skil lest and drochten bidryf with
fryhed kampa and rjucht. Rjucht and fryhed skilun swika and wi mith
tham. Men thesse winst skil hjara vrlias wrochta. Fon thrju worda
skilun vsa afterkvmande an hjara ljuda and slavona tha bithjutnesse
lera. Hja send mena ljavde, fryhed and rjucht. That forma skilun
hja glora, afternei with thjustrenesse kampa al ont et hel and klar
in hjawlikes hirt and holle warth. Than skil tvang fon irtha fagad
wertha, lik tongarswolka thrvch stornewind, and alle drochten bidryv
ne skil ther ajen nawet navt ne formuega. Gosa.






THET SKRIFT FON KONERED.


Min ethla havon in after thit bok skreven. Thit wil ik boppa ella
dva, vmbe that er in min stat nen burch ovir is, hwerin tha bertnesa
vp skreven wrde lik to fara. Min nome is Konered, min tat-his nome
was Frethorik, min mem his nome Wiljow. After tat his dad ben ik to
sina folgar keren, and tha-k fiftich jer talde kas men mij to vrste
grevetman. Min tat heth skreven ho tha Linda-wrda and tha Ljudgardne
vrdilgen send. Lindahem is jeta wei, tha Linda-wrda far en del,
tha northlikka Ljudgardne send thrvch thene salta se bidelven. That
bruwsende hef slikt an tha hringdik there burch. Lik tat melth heth, sa
send tha havalasa manniska to gvngen and havon huskes bvwad binna tha
hringdik thera burch. Thervmbe is that ronddel nw Ljvdwerd heten. Tha
stjurar segath Ljvwrd, men that is wanspreke. Bi mina jueged was-t ore
land, that buta tha hringdik leid, al pol and brok. Men Fryas folk
is diger and flitich, hja wrdon mod ner wirg, thrvchdam hjara dol to
tha besta leide. Thrvch slata to delvane and kadika to makjane fon
tha grvnd ther ut-a slata kem, alsa havon wi wither en gode hem buta
tha hringdik, ther thju dante het fon en hof, thre pela astwarth,
thre pela sudwarth and thre pela westwarth meten. Hjud degum send
wi to dvande a-pela to hejande, vmb ene have to winnande and mith
en vmb-vsa hringdik to biskirmande. Jef et werk red sy, sa skilun
wi stjurar utlvka. Bi min jueged stand-et hyr bjustre om-to, men hjud
send tha huskes al husa ther an reja stan. And lek and brek ther mith
ermode hir in glupt weron, send thrvch flit a-buta dreven. Fon hir ut
mei allera mannalik lera, that Wr.alda vsa Alfoder, al sina skepsela
fot, mits that hja mod halde and manlik otherum helpa wille.






NV WIL IK VR FRISO SKRIVA.


Friso ther al weldich were thrvch sin ljud, warth ak to vrste
greve keren thrvch Staverens ommelandar. Hi spot mith vsa wisa fon
land-wer and sekampa, thervmbe heth-er en skol stift hwer in tha knapa
fjuchta lera nei Krekalandar wysa. Than ik lav that i that den heth
vmb that jongk-folk an sin snor to bindane. Ik hav min brother ther
ak hin skikt, tha-s nv thjan jer leden. Hwand tocht ik nv wi nene
Moder longer navt nave, vmbe tha enen ajen tha ore to bi skirmande,
ach ik dubbel to wakane that hi vs nen master ne warth.

Gosa neth vs nene folgstere nometh, ther vr nil ik nen ordel ne fella,
men ther send jeta alda arg thenkande manniska, ther mene that hju-t
ther-vr mith Friso enis wrden is. Tha Gosa fallen was, tha wildon tha
ljud fon alle wrda ene othere Moder kjasa. Men Friso ther to dvande
were vmb-en rik to fara him selva to makjane, Friso ne gerde nen
red ner bodo fon Texland. As tha bodon thera Landsatum to him kemon,
sprek-i ande keth. Gosa seid-er was fersjande west and wiser as alle
greva etsemne and thach nede hju nen ljucht ner klarhed in thjuse
seke ne fvnden, thervmbe nede hju nene mod han vmb ene folgstere to
kjasane, and vmb ene folgstere to kjasane ther tvyvelik were, ther heth
hju bald in sjan, thervmbe heth hju in hjara utroste wille skreven,
that is jow betre nene Moder to havande as ene hwer vpp-i jo selva
navt forleta ne mei. Friso hede fuel sjan, bi orloch was er vpbrocht,
and fon tha hrenkum and lestum thera Golum and forstum heder krek sa
fuel lered and geth, as-er nedich hede vmbe tha ora greva to weiande
hwer hi hjam wilde. Sjan hir ho-r thermith to gvngen is.

Friso hede hir-ne other wif nimth, thju toghater fon Wil-frethe,
bi sin leve was-er vrste Greva to Staveren west. Ther bi heder twen
svna wnnen and twa toghatera. Thrvch sin bileid is Kornelja sin jongste
toghater mith min brother mant. Kornelja is wan Fryas and mot Kornhelja
skreven wrde. Wemod sin aldeste heth er an Kavch bonden. Kavch ther
ak bi him to skole gvng is thi svnv fon Wichhirte thene Gertmanna
kaning. Men Kavch is ak wan Fryas and mot Kap wesa. Men kvade tale
havon hja mar mithbrocht as gode seda.

Nw mot ik mith mine skednese a-befta kera.

Aftre grate flod hwer vr min tat skreven heth, weron felo Juttar
and Letne mith ebbe uta Balda jefta kvade se [84] fored. Bi Kat his
gat drevon hja in hjara kana mith yse vppa tha Denemarka fast and
ther vp send hja sitten bilewen. Ther neron narne nen manniska an-t
sjocht. Thervmbe havon hja that land int, nei hjara nome havon hja
that land Juttarland heten. Afternei kemon wel felo Denemarker to bek
fon tha haga landum, men thissa setton hjara selva sudliker del. And
as tha stjurar to bek kemon ther navt vrgvngen navt neron, gvng
thi ena mith tha othera nei tha se jefta elandum. [85] Thrvch thisse
skikking mochton tha Juttar that land halda, hwer-vppa Wr.alda ra wejad
hede. Tha Selandar stjurar tham hjara selva mith blate fisk navt helpa
ner nera nilde, and ther en arge grins hede an tha Gola, tham gvngon
dana tha Phonisjar skepa birawa. An tha sudwester herne fon Skenland,
ther leid Lindasburcht tonomath Lindasnose, thrvch vsa Apol stift,
alsa in thit bok [86] biskrewen stat. Alle kadhemar and ommelandar
dana weron eft Fryas bileven, men thrvch tha lust there wreke ajen tha
Golum and ajen tha Kaltana folgar gvngon hja mitha Selandar sama dvan,
men that sama dva neth nen stek navt ne halden. Hwand tha Selandar
hede felo mislika plega and wenhede ovir nommen fon tha vvla Magjarum,
Fryas folk to-n spot. Forth gvng ek to fara him selva rawa, thach jef
et to pase kem than standon hja manlik otherum trvlik by. Thach to
tha lesta bijondon tha Selandar brek to krejande an goda skepa. Hjara
skipmakar weron omkvmen and hjara walda weron mith grvnd and al fon-t
land of faged. Nw kemon ther vnwarlingen thry skepa by tha ringdik
fon vsa burch mera. Thrvch tha inbreka vsra landum weron hja vrdvaled
and tha Flymvda misfaren. Thi kapmon ther mith gvngen was, wilde fon
vs nya skepa ha, therto hedon hja mithbrocht allerleja kestlika wera,
ther hja rawed hedon fon tha Kaltanarlandum and fon tha Phonisjar [87]
skepum. Neidam wy selva nene skepa navt n-ede, jef ik hjam flingka
horsa and fjvwer wepende rinbodon mith nei Friso. Hwand to Staveren
and allingen that Alderga ther wrdon tha besta werskepa maked fon herde
eken wod ther nimmerthe nen rot an ne kvmth. Thahwila tha sekampar by
my byde, weron svme Juttar nei Texland faren and dana weron hja nei
Friso wesen. Tha Selandar hedon felo fon hjara storeste knapum rawed,
thi moston vppa hjara benka roja, and fon hjara storeste toghtera vmb
ther by bern to tejande. Tha stora Juttar ne mochton et navt to werane,
thrvchdam hja nene gode wepne navt nede. Tha hja hjara leth telad hede
and thervr felo wordon wixlad weron, freje Friso to tha lesta jef hja
nene gode have in hjara ga navt n-ede. O-jes, anderon hja, ene besta
en, ene thrvch Wr.alda skepen. Hju is net krek lik jow bjarkruk ther,
hira hals is eng, tha in hira balg kannath wel thvsanda grate kana
lidsa, men wi navath nena burch ner burchwepne, vmbe tha rawskepa ther
ut to haldane. Than mosten jow gvnst makja seide Friso. God reden
anderon tha Juttar, men wi n-avath nene ambachtisljud ner bvwark,
wi alle send fiskar and juttar. Tha ora send vrdrvnken jefta nei tha
haga landum fljucht. Midlar hwila hja thus kalta, kemon mina bodon
mitha Selandar hera et sina hove. Hir most nw letta ho Friso alle
to bidobbe wiste to nocht fon bede partja and to bate fon sin ajn
dol. Tha Selandar seider to, hja skoldon jerlikes fiftech skepa have,
nei fasta metum and nei fasta jeldum, to hred mith ysere kedne and
kranbogum and mith fvlle tjuch alsa far werskepa hof and nedlik sy,
men tha Juttar skoldon hja than mith frethe leta, and all-et folk that
to Fryasbern hered. Ja hi wilde mar dva, hi wilde al vsa sekampar
utneda that hja skolde mith fjuchta and rawa. Tha tha Selandar wei
brit weron, tha let er fjuwertich alda skepa to laja mith burchwepne,
wod, hirbaken sten, timberljud, mirtselera and smeda vmbe ther mith
burga to bvwande. Witto, that is witte sin svn, sand hi mith vmb to
to sjanande. Hwat ther al far fallen is, n-is my navt ni meld, men sa
fuel is mi bar wrden, an byde sida there haves mvde is ene withburch
bvwed, ther in is folk leid that Friso uta Saxanamarka tach. Witto heth
Sjuchthirte bifrejad and to sin wiv nomen. Wilhem alsa hete hira tat,
hi was vreste Alderman thera Juttar, that is vrste Grevetman jefta
Greve. Wilhem is kirt after sturven and Witto is in sin sted koren.






HO FRISO FORTHER DEDE.


Fon sin erosta wif heder twen sviaringa bihalda, ther ser klok
weron. Hetto, that is hete, thene jongste skikt er as senda boda
nei Kattaburch that djap inna Saxanamarka leid. Hi hede fon Friso
mith krejen sjugon horsa buta sin ajn, to leden mith kestlika sekum,
thrvch tha sekampar rawed. Bi jahweder hors weron twen jonga sekampar
and twen jonga hrutar mith rika kladarum klath and jeld in hiara
budar. Evin as er Hetto nei Kattaburch skikte, skikter Bruno, that
is brune, thene othera svjaring nei Mannagarda wrda, Mannagarda
wrda is far in thit bok [88] Mannagarda forda skreven, men that is
misden. Alle rikdoma ther hja mith hede wrdon nei omstand wei skankt
an tha forsta and forstene and an tha utforkerne mangertne. Kemon tha
sine knapa vppa there meid vmbe ther mith et jongkfolk to donsjane,
sa leton hja kvra mith krudkok kvma and bargum jeftha tonnum fon
tha besta bjar. After thissa bodon let-er immer jongkfolk over tha
Saxanarmarka fara, ther alle jeld inna budar hede and alle meida
jeftha skankadja mith brochton, and vppa there meid teradon hja alon
vnkvmmerlik wei. Jef-t nv berde that tha Saxana knapa ther nydich nei
utsagon, than lakton hja godlik and seidon, aste thvrath thene mena
fyand to bikampane, sa kanst thin breid jet fuel riker meida jan and
jet forstelik tera. Al beda sviaringa fon Friso send bostigjad mith
toghaterum thera romriksta forstum, and afkernei kemon tha Saxanar
knapa and mangertne by elle keddum nei that Flymar del.

Tha burchfamna and tha alda famna ther jeta fon hjar ere grathed wiste,
nygadon navt vr nei Frisos bedriv, thervmbe ne kethon hja nen god fon
him. Men Friso snoder as hja let-ra snaka. Men tha jonga famna spond-er
mith goldne fingrum an sina sek. Hja seidon alomme wy navath longer
nen Moder mar, men that kvmth dana that wit jeroch send. Jvd past vs
ne kaning, til thju wi vsa landa wither winna, ther tha Modera vrleren
have thrvch hjara vndigerhed. Forth kethon hja, alrek Fryasbern is
frydom jeven, sin stem hera to letane bi fara ther bisloten warth bi
t kjasa enre forste, men ast alsa wyd kvma machte that i jo wither ne
kaning kjasa, sa wil ik ak min mene segse. Nei al hwat ik skoja mei,
sa is Friso ther to thrvch Wr.alda keren, hwand hi heth im wonderlik
hir hinne weiad. Friso wet tha hrenka thera Golum, hwam his tale hi
sprekt, hi kan thus ajen hjara lestum waka. Than is ther jeta awet to
skojande, hok Greva skolde man to kaning kjasa svnder that tha ora
ther nidich vr weron. Aldulkera talum warth thrvch tha jonga famnn
kethen, men tha alde famma afsken fe an tal, tapadon hjara redne ut en
othera barg. Hja kethon allerweikes and to alla mannalik: Friso kethon
hja dvath sa tha spinna dvan, thes nachtis sponth-i netta nei alle
sidum and thes deis vrskalkth-i ther sina vnaftertochtlika frjunda
in. Friso seith that-er nene prestera ner poppa forsta lyde ne mei,
men ik seg, hi ne mei nimman lyda as him selva. Thervmbe nil hi navt
ne daja that thju burch Stavia wither vp hejath warth. Thervmbe wil
hi nene Moder wer ha. Jud is Friso jow red jevar, men morne wil hi
jow kaning wertha, til thju hi over jo alle rjuchta mei. Inna bosm
thes folk-is antstondon nw twa partyja. Tha alda and arma wildon
wither ene Moder ha, men that jongkfolk, that fvl stredlust were
wilde ne tat jeftha kaning ha. Tha erosta heton hjara selva moder
his svna and tha othera heton hjara selva tat his svna, men tha Moder
his svna ne wrde wrde navt ni meld, hwand thrvchdam ther felo skepa
maked wrde, was ther ovirflod to fara skipmakar, smeda, sylmakar,
repmakar and to fara alle ora ambachtisljud. Ther to boppa brochton
tha sekampar allerleja syrheda mith. Ther fon hedon tha wiva nocht,
tha famna nocht, tha mangertne nocht, and therof hedon al hjara megum
nocht and al hjara frjundum and athum.

Tha Friso bi fjuwertich jer et Staveren hushalden hede sturf-er. [89]
Thrvch sin bijelda hede-r felo stata wither to manlik otherum brocht,
thach jef wi ther thrvch beter wrde thvr ik navt bijechta. Fon
alle Greva ther bifara him weron n-as ther nimman sa bifamed lik
Friso west. Tha sa as-k er seide, tha jonge famna kethon sina love,
thahwila tha alda famna ella dedon vmb-im to achtjane and hatlik to
makjane bi alle manniska. Nw ne machton tha alda famna him ther mitha
wel navt ne stora in sina bijeldinga, men hja havon mith hjara bara
thach alsa fuel utrjucht that-er sturven is svnder that er kaning were.






NW WIL IK SKRIWA VR ADEL SIN SVNV.


Friso ther vsa skidnese lered hede ut-et bok thera Adellinga, hede
ella den vmbe hjara frjundskip to winnande. Sin eroste svnv ther hi hir
won by Swethirte sin wif, heth-er bi stonda Adel heten. And afsken hi
kampade mith alle sin weld, vmbe nene burga to forstalane ner wither
vp to bvwande, thach sand hi Adel nei there burch et Texland til thju
hi diger bi diger kvd wertha machta, mith ella hwat to vsa ewa, tale
and sedum hereth. Tha Adel twintich jer talde let Friso him to sin
ajn skol kvma, and as er ther utlered was, let-er him thrvch ovir alle
stata fara. Adel was-ne minlika skalk, bi sin fara heth-er felo atha
wnnen. Dana is-t kvmen that et folk him Atha-rik heten heth, awet hwat
him afternei sa wel to pase kem, hwand as sin tat fallen was, bilev
er in sin sted svnder that er vr-et kjasa ener othera Greva spreka kem.

Thahwila Adel to Texland inna lere were, was ther tefta en elle
ljawe fam in vpper burch. Hju kem fon ut tha Saxanamarkum wei,
fon ut-ere statha ther is kethen Svobaland ther thrvch warth hju to
Texland Svobene [90] heten, afsken hjra nome Ifkja were. Adel hede
hja ljaf krejen and hju hede Adel ljaf, men sin tat bed-im hi skolde
jet wachtja. Adel was herich, men alsa ring sin tat fallen was and hi
seten, sand hi bistonda bodon nei Berth-holda hira tat hin, as-er sine
toghter to wif hava machte. Bertholda wer-ne forste fon vnforbastere
sed, hi hede Ifkja nei Texland inna lere svnden inner hape that hja
enis to burchfam kere wrde skolde in sine ajn land. Thach hi hede
hjara beder gerte kanna lered, thervmbe gvng-er to and jef hjam sina
sejen. Ifkja wer-ne kante Fryas. Far sa fere ik hja hav kanna lered,
heth hju alon wrocht and wrot til thju Fryasbern wither kvma machte
vndera selva ewa and vnder enen bon. Vmbe tha manniska vppa hira syd
to krejande, was hju mith hira frjudelf fon of hira tat thrvch alle
Saxanamarka faren and forth nei Gertmannja. Gertmannja alsa hedon
tha Gertmanna hjara stat heten, ther hja thrvch Gosa hira bijeldinga
krejen hede. Dana gvngen hja nei tha Denemarka. Fon tha Denemarka
gvngon hja skip nei Texland. Fon Texland gvngon hja nei Westflyland
en sa allingen tha se nei Walhallagara hin. Fon Walhallagara brudon
hja allingen thera suder Hrenum al ont hja mith grata frese boppa
there Rene bi tha Marsata kemon [91] hwerfon vsa Apollanja skreven
heth. Tho hja ther en stut west hede, gvngon hja wither nei tha delta
[92]. As hja nw en tid long nei tha delta offaren weron al ont hja inna
strek fon there alda burch Aken [93] kemon, sind ther vnwarlinga fjuwer
skalka morth and naked uteklat. Hja weron en lith after an kvmen. Min
brother ther vral by was hede hja often vrbeden, thach hja nede navt
ne hered. Tha bonar ther that den hede weron Twisklandar ther juddega
drist wei ovira Hrena kvma to morda and to rawande. Tha Twislandar that
sind bannane and wei britne Fryasbern, men hjara wiva havath hja fon
tha Tartarum rawet. Tha Tartara is en brun Findas folk, althus heten
thrvchdam hja alle folka to strida uttarta. Hja send al hrutar and
rawar. Ther fon send tha Twisklandar alsa blod thorstich wrden. Tha
Twisklandar tham thju argnise den hede, heton hjara selva Frya jeftha
Franka. Ther weron seide min brother rada bruna and wita mong. There
ther rad jeftha brun weron biton hjara here mith sjalkweter [94]
wit. Neidam hjara onthlita ther brun by wer, alsa wrdon hja thesto
ledliker ther thrvch. Evin as Apollanja biskojadon hja afternei
Lydasburch and et Alderga. Dana tagon hju in over Staverens wrde by
hjara ljuda rond. Alsa minlik hedon hja hjara selva anstaled that
tha manniska ra allerweikes halda wilde. Thre monatha forther sand
Adel bodon nei alle athum ther hi biwnnen hede and let tham bidda,
hja skoldon inna Minna monath lichta ljuda to him senda. [95]

sin wif seid er ther fam west hede to Texland, hede dana en ovirskrift
krejen. To Texland warthat jeta felo skrifta fvnden, ther navt in-t
bok thera Adelinga vrskreven send. Fon thissa skriftum hede Gosa en
bi hira utroste wille leid, ther thrvch tha aldeste fam Albethe avber
makt wertha most, alsa ringen Friso fallen was.






HYR IS THAT SKRIFT MITH GOSAS RED.


Tha Wralda bern jef an tha modera fon that manniskelik slachte,
tha leid er ene tale in aller tonga and vp aller lippa. Thjus meide
hede Wralda an tha manniska jeven, til thju hja manlik othera thermith
machte kanber makja, hwat man formyde mot and hwat man bijagja mot vmbe
selighed to findane and selighed to haldane in al evghed. Wralda is
wis and god and al farsjande. Neidam er nw wist, that luk and selighed
fon irtha flya mot, jef boshed dueged bidroga mei, alsa heth er an thju
tal ene rjuchtferdige ajendomlikhed fast bonden. Thjus ajendomlikhed
is ther an legen, that man ther mith nen lejen sege, ner bidroglika
worda spreka ne mei svnder stem leth noch svnder skamrad, thrvch hvam
man tha bosa fon hirte bistonda vrkanna mei. Neidam vsa tale thus to
luk and to selighed wejath, and thus mith wakt ajen tha bosa nygonga,
thervmbe is hju mith alle rjucht godis tale heten, and alle tha jena
hwam hja an ere halda havath ther gome fon. Tha hwat is berth. Alsa
ring ther mong vsa halfsusterum and halfbrotharum bidrogar vpkemon,
tham hjara selva fori godis skalkum utjavon, also ring is that owers
wrden. Tha bidroglika prestera and tha wrangwreja forsta ther immer
semin heladon, wildon nei wilker leva and buta god-is ewa dvan. In
hjara tsjodished send hja to gvngen and havon othera tala forsvnnen,
til thju hja hemlik machte spreka in ajenwartha fon alrek otherum,
vr alle bosa thinga and vr alle vnwerthlika thinga svnder that
stemleth hjam vrreda mocht nach skamrad hjara gelat vrderva. Men
hwat is therut bern. Evin blyd as-t sed thera goda krudum fon vnder
ne grvnd ut vntkemth, that avber sejed is thrvch goda ljuda by helle
dei, even blyd brength tyd tha skadlika kruda an-t ljucht, ther sejed
send thrvch bosa ljuda in-t forborgne and by thjustrenesse.

Tha lodderiga mangertne and tha vnmanlika knapa ther mitha vvla
presterum and forstum horadon vntlvkadon tha nya tala an hjara bola,
therwisa send hja forth kvmen emong tha folkrum, til thju hja god-is
tale glad vrjetten have. Wilst nw weta hwat ther of wrden is? Nv
stemleth ner gelat hjara bosa tochta navt longer mar vrredon, nv is
dueged fon ut hjara midden weken, wisdom is folgth and frydom is mith
gvngen, endracht is sok rakt and twispalt heth sin sted innommen,
ljafde is fljucht and hordom sith mith nyd an tefel, and ther er
rjuchtferdichhed welde, welth nv that swerd. Alle send slavona wrden,
tha ljuda fon hjara hera, fon nyd, bosa lusta and bigyrlikhed. Hede hja
nvmar ene tale forsvnnen, mueglik was-t than jet en lith god gvngen. Men
hja havon alsa felo tala utfonden as ther stata send. Therthrvch mei
that ene folk that ore folk evin min forstan as thju kv thene hvnd
and thi wolf that skep. Thit muegath tha stjurar bitjuga. Thach dana
is-t nv wei kvmen, that alle slavona folkar manlik othara lik ora
manniska biskoja and that hja to straffe hjarar vndigerhed and fon
hjara vrmetenhed, manlik othera alsa long biorloge and bikampa moton
til thju alle vrdilgad send.






HYR IS NV MIN RED.


Bist thv alsa gyrich that thu irtha allena erva wilste, alsa achst thv
nimmer mare nen ore tale ovir thina wera ni kvma to letane as god-is
tale, and than achst thv to njodane, til thju thin ajn tale fry fon
uthemeda klinka bilyweth. Wilst thv that er svme fon Lydas bern and
fon Findas bern resta, sa dvath stv evin alsa. Thju tale thera Ast
Skenlandar is thrvch tha wla Magjara vrbrud; thju tale thera Kaltana
folgar is thrvch tha smugrige Gole vrderven. Nv send wi alsa mild west
vmbe tha witherkvmande Hellena folgar wither in vs midden to nemande,
men ik skrom and ben serelik ange, that hja vs mild-sa vrjelda skilun
mith vrbruding vsra rene tale.

Fuel havon wi witherfaren, men fon alle burgum, ther thrvch arge
tyd vrhomlath send and vrdiligad, heth Irtha Fryasburch vnforleth
bihalden; ak mei ik ther by melda that Fryas jeftha god-is tale hir
evin vnforleth bihalden is.

Hyr to Texland most man thus skola stifta, fon alle statum ther
et mitha alda sedum halda, most-et jongk folk hyr hinne senden
wrde, afterdam mochton thera utlered were tha ora helpa ther to
honk vrbeide. Willath tha ora folkar ysre weron fon thi sella end
thervr mith thi spreka and thinga, sa moton hja to god-istale wither
kera. Lerath hja god-is tale sa skilun tha worda fry-sa and rjucht-ha
to hjara inkvma, in hjara brein skilet than bijina to glimmande and
to glorande til thju ella to-ne logha warth. Thissa logha skil alle
balda forsta vrtera and alle skinfrana and smugriga prestera.

Tha heinde and ferhemande sendabodon hedon nocht fon vr that skrift,
thach ther ne kemon nene skola. Tha stifte Adel selva skola, after
him dedon tha ora forsta lik hy. Jerlikis gvngon Adel and Ifkja tha
skola skoja. Fandon hja than emong tha inhemar and uthemar seliga ther
ekkorum frjundskip baradon, sa leton bede grate blidskip blika. Hedon
svme seliga ekkorum frjundskip sworen, alsa leton hja alra mannalik
to manlik orum kvma, mith grate stat leton hja than hjara noma in en
bok skriva, thrvch hjam that bok thera frjundskip heten, after dam
warth ferst halden. Al thissa plega wrde den vmbe tha asvndergana
twyga fon Fryas stam wither et semene to snorane. Men tha famna ther
Adel and Ifkja nydich weron, seidon that hja-t niwerth ore vr dedon
as vmb en gode hrop, and vmb bi gradum to weldana in ovir enis other
man his stat.

By min tat sinra skriftum hav ik enen bref funden, skrevin thrvch
Ljudgerth thene Gertman [96], bihalva svmlika seka ther min tat allena
jelde, jef ik hyr that othera to that besta.

Pang-ab, that is fyf watera and hwer neffen wi wech kvme, is-ne
runstrame fon afsvnderlika skenhed, and fif watera heten vmb thet
fjuwer ora runstrama thrvch sine mvnd in se floja. El fere astwarth is
noch ne grate runstrame ther helige jeftha frana Gong-ga heten. Twisk
thysum runstramne is-t lond thera Hindos. Beda runstrama runath fon
tha haga bergum nei tha delta del. Tha berga hwana se del strame
sind alsa hach thet se to tha himel laja. Thervmbe warth-et berchta
Himellaja berchta heten. Vnder tha Hindos and othera ut-a londum sind
welka ljuda mank ther an stilnise by malkorum kvma. Se gelavath thet
se vnforbastere bern Findas sind. Se gelavath thet Finda fon ut-et
Himmellaja berchta bern is, hvana se mith hjara bern nei tha delta
jeftha legte togen is. Welke vnder tham gelavath thet se mith hjra
bern vppet skum ther helige Gongga del gonggen is. Thervmbe skolde thi
runstrame helige Gongga heta. Mar tha prestera ther ut en or lond wech
kvma leton thi ljuda vpspera and vrbarna, thervmbe ne thurvath se far
hjara sek nit opentlik ut ni kvma. In thet lond sind olle prestera tjok
and rik. In hjara charka werthat ollerleja drochtenlika byldon fvnden,
ther vnder sind felo golden mank. Biwesta Pangab ther sind tha Yra
jeftha wranga, tha Gedrostne jeftha britne, and tha Orjetten jeftha
vrjetne. Ol thisa noma sind-ar thrvch tha nydige prestera jeven,
thrvchdam hja fon ar fljuchte, vmb seda and gelav. bi hjara kvmste
hedon vsa ethla hjara selva ak an tha astlika ower fon Pangab del
set, men vmb thera prestera wille sind se ak nei ther wester ower
faren. Therthrvch havon wi tha Yra and tha othera kenna lerth. Tha
Yra ne sind nene yra mar goda minska ther nena byldon to leta nach
onbidda, ak willath se nena charka nach prestar doga, and evin als
wi-t frana ljucht fon Fasta vpholda, evin sa holdon se ollerwechs fjur
in hjara husa vp. Kvmth mon efter el westlik, olsa kvmth mon by tha
Gedrostne. Fon tha Gedrostne. Thisa sind mith ora folkrum bastered and
sprekath olle afsvnderlika tala. Thisa minska sind werentlik yra bonar,
ther ammer mith hjara horsa vp overa fjelda dwala, ther ammer jagja
and rawa and ther hjara selva als salt-atha forhera an tha omhemmande
forsta, ther wille hwam se alles nither hawa hwat se bireka muege.

Thet lond twisk Pangab and ther Gongga is like flet as Fryaslond an tha
se, afwixlath mith fjeldum and waldum, fruchtbar an alle delum, mar
thet mach nit vrletta that ther bi hwila thusanda by thusanda thrvch
honger biswike. Thisa hongernede mach thervmbe nit an Wr.alda nach
an Irtha wyten nit wertha, mar allena an tha forsta and prestera. Tha
Hindos sind ivin blode and forfered from hjara forstum, als tha hindne
from tha wolva sind. Thervmbe havon tha Yra and ora ra Hindos heten,
thet hindne bitjoth. Mar fon hjara blodhed warth afgrislika misbruk
makth. Kvmat ther ferhemande kapljud vmb keren to kapjande, alsa warth
alles to jeldum makth. Thrvch tha prestera ni warth et nit werth,
hwand thisa noch snoder and jyriger als alle forsta to samene, wytath
el god, thet al-et jeld endlik in hjara budar kvmth. Buta and bihalva
thet tha ljuda ther fuel fon hjara forsta lyda, moton hja ak noch fuel
fon thet fenynige and wilde kwik lyda. Ther send store elefante ther
by ele keddum hlapa, ther bihwyla ele fjelda keren vrtrappe and ele
thorpa. Ther sind bonte and swarte katta, tigrum heten, ther sa grat
als grate kalvar sind, ther minsk and djar vrslynne. Buta felo ora
wriggum sind ther snaka fon af tha grate ener wyrme al to tha grate
ener bam. Tha grateste kennath en ele kv vrslynna, mar tha lythste sind
noch fresliker als tham. Se holdon hjara selva twisk blom and fruchta
skul vmb tha minska to bigana tham ther of plokja wille. Is mon ther
fon byten, sa mot mon starva, hwand ajen hjara fenyn heth Irtha nena
kruda jeven, olsanaka tha minska hjara selva havon skildich makt an
afgodie. Forth sind ther ollerleja slacht fon hachdiska nyndiska and
adiska, ol thisa diska sind yvin als tha snaka fon of ne wyrme til-ne
bamstame grat, nei that hja grat jof freslik sind, sind hjara noma,
ther ik alle nit noma ni ken, tha aldergratesta adiska sind algattar
heten, thrvchdam se yvin grusich bitte an thet rotte kwik, that mith-a
strama fon boppa nei tha delta dryweth as an thet levande kwik, that
se bigana muege. An tha westsyde fon Pangab, wana wi wech kvme and hwer
ik bern ben, ther blojath and waxath tha selva fruchta and nochta as
an tha astsyde. To fara wrdon er ak tha selva wrigga fonden, mar vsa
ethla havon alle krylwalda vrbarnath and alsanaka after et wilde kwik
jaged, that ther fe mar resta. Kvmth man el westlik fon Pangab, then
finth man neffen fette etta ak dorra gestlanda ther vnendlik skina,
bihwila ofwixlath mith ljaflika streka, hweran thet ag forbonden
bilywet. Vnder tha fruchta fon min land sind felo slachta mank, ther
ik hyr nit fvnden hav. Vnder allerleja keren is er ak golden mank,
ak goldgele aple, hwerfon welke sa swet as huning sind, and welka
sa wrang as ek. By vs werthat nochta fonden lik bern-haveda sa grat,
ther sit tsys and melok in, werthat se ald sa makt man ther olja fon,
fon tha bastum makt man taw and fon tha kernum makt man chelka and or
gerad. Hyr inna walda hav ik krup and stakbeja sjan. By vs sind beibama
als jow lindabama, hwerfon tha beja fuel sweter and threwara grater
as stakbeja sind. Hwersa tha dega vppa sin olderlongste sind and thju
svnne fon top skinth, then skinth se linrjucht vppa jow hole del. Is
man then mith sin skip el fer sudlik faren, and man thes middeis
mith sin gelat nei-t asten kered, sa skinth svnne ajen thine winstere
syde lik se owers ajen thine fere syde dvath. Hyrmitha wil ik enda,
mar after min skrywe skil-et thi licht nog falla, vmb tha lejenaftiga
teltjas to muege skiftane fon tha wara tellinga. Jow Ljudgert.






THET SKRIFT FON BEDEN.


Mine nom is Beden, Hachgana his svn. Konered min em is nimmer
bostigjath and alsa bernlas sturven. My heth man in sin sted
koren. Adel thene thredde kaning fon thjuse nome heth thju kese
godkerth, mites ik him as mina mastre bikenna wilde. Buta that fvlle
erv minre em heth-er mi en ele plek grvnd jeven that an mina erva
palade, vnder farwerde that ik thervp skolde manniska stalla ther
sina ljuda nimmerthe skolde [97].



thervmbe wil ik thet hir-ne sted forjune.






BREF FON RIKA THJU ALDFAM, VPSEID TO STAVEREN BY-T JOLFERSTE.


Jy alle hwam his ethla mith Friso hir kemon, min erbydnesse to jo. Alsa
jy mene, send jy vnskeldich an afgodie. Ther nil ik jvd navt vr spreka,
men jvd wil ik jo vppen brek wysa, that fe betre sy. Jy wetath jeftha
jy netath navt, ho Wralda thusand glornoma heth, thach that wetath
jy alle that hy warth Alfeder heten, ut erseke that alles in ut him
warth and waxth to feding sinra skepsela. T-is wer, that Irtha warth
bihwyla ak Alfedstre heten, thrvchdam hju alle fruechd and nochta
berth, hwermitha mannisk and djar hjara selva fede. Thach ne skolde
hju nene fruechd ner nocht navt ne bera, bydam Wralda hja nene krefta
ne jef. Ak wiva ther hjara bern mama leta an hjara brosta, werthat
fedstra heten. Tha ne jef Wralda ther nen melok in, sa ne skoldon
tha bern ther nene bate by finda. Sa that by slot fon reknong Wralda
allena feder bilywet. That Irtha bihwyla warth Alfedstre heten, and
ene mam fedstre, kan jeta thrvch-ne wende, men that-ne man him let
feder hete vmbe that er tat sy, that strid with-ajen alle rednum. Tha
ik wet wanat thjus dweshed wei kvmth. Hark hyr, se kvmth fon vsa letha,
and sahwersa thi folgath werthe, sa skilun jy therthrvch slavona wertha
to smert fon Frya and jowe hagmod to.ne straf. Ik skil jo melda ho-t
by tha slavona folkar to gvngen is, ther after mei jy lera. Tha poppa
kaningar tham nei wilker leva, stekath Wralda nei there krone, ut nyd
that Wralda Alfeder het, sa wildon hja fedrum thera folkar heta. Nw
wet allera mannalik that-ne kening navt ovir-ne waxdom ne welth,
and that im sin feding thrvch that folk brocht warth, men thach
wildon hja fvlherdja by hjara formetenhed. Til thju hja to-ra dol
kvma machte, alsa havon hja thet forma navt fvlden west mith tha frya
jefta, men havon hja that folk ene tins vpleid. Fori thene skat, tham
therof kem, heradon hja vrlandiska salt-atha, tham hja in-om hjara
hova leidon. Forth namon hja alsa felo wiva, as-ra luste, and tha
lithiga forsta and hera dedon al-en. As twist and tvyspalt afternei
inna hushaldne glupte and ther-vr klachta kemon, tha havon hja seid,
ja-hweder man is thene feder fon sin hushalden, thervmbe skil-er ther
ak bas and rjuchter ovir wesa. Tha kem wilker and evin as tham mitha
mannum in ovir tha hushaldne welde, gvng er mit tha kaningar in ovir
hjara stat and folkar dvan. Tha tha kaningar et alsa wyd brocht hedon,
that hja federum thera folkar hete, tha gvngon hja to and leton
byldon after hjara dantne makja, thissa byldon leton hja inna tha
cherka stalla nest tha byldon thera drochtne and thi jena tham ther
navt far bugja nilde, warth ombrocht jeftha an kedne den. Jow ethla
and tha Twisklandar havon mitha poppa forsta ommegvngen, dana havon
hja thjuse dweshed lered. Tha navt allena that svme jower man hjara
selva skeldich makja an glornoma raw, ak mot ik my vr felo jower wiva
biklagja. Werthat by jo man fvnden, tham mith Wralda an en lin wille,
ther werthat by jo wiva fvnden, ther et mei Frya wille. Vmbe that hja
bern bered have, letath hja hjara selva modar heta. Tha hja vrjettath,
that Frya bern berde svnder jengong enis man. Ja navt allena that
hja Frya and tha eremodar fon hjara glor-rika noma birawa wille,
hweran hja navt naka ne muege, hja dvath alen mitha glornoma fon hjara
nesta. Ther send wiva ther hjara selva letath frovva heta, afsken
hja wete that thjuse nome allena to forsta wiva hereth. Ak letath hja
hjara toghatera famna heta, vntankes hja wete, that nene mangert alsa
heta ne mei, wara hju to ene burch herth. Jy alle wanath that jy thruch
that nom rawa betre werthe, thach jy vrjettath that nyd ther an klywet
and that elk kwad sine tuchtrode sejath. Kerath jy navt ne wither,
sa skil tid ther waxdom an jeva, alsa sterik that man et ende ther of
navt bisja ne mei. Jow afterkvmanda skilun ther mith feterath wertha,
hja ne skilun navt ne bigripa hwanat thi slaga wei kvme. Men afsken jy
tha famna nene burch bvwe and an lot vrlete, thach skilun ther bilywa,
hja skilun fon ut wald and holum kvma, hja skilun jow afterkvmande
biwysa that jy ther willens skildech an send. Than skil man jo vrdema,
jow skina skilun vrferth fon ut-a grevum rysa, hja skilun Wr.alda,
hja skilun Frya and hjara famna anhropa, tha nimman skil-er awet an
betra ne muege, bifare that Jol in op en ore hlaphring treth, men that
skil erist bera as thre thusand jer vrhlapen send after thisse ew.


                       ENDE FON RIKAS BREF. [98]






thervmbe wil ik that forma vr swarte Adel skriva. Swarte Adel were
thene fjurde kening after Friso. Bi sin jueged heth-er to Texland
lered, afternei heth-er to Staveren lered, and forth heth-er thrvch
ovir alle stata faren. Tha that er fjuwer and tvintich jer were,
heth sin tat maked that-er to Asega-askar keren is. Tha-er enmel
askar were, askte hi altid in-t fardel thera arma. Tha rika, sed-er,
plegath enoch vnrjuchta thinga thrvch middel fon hjara jeld, thervmbe
agon wi to njvdane that tha arma nei vs omme sjan. Thrvch tha-s and
ora redne wer-i thene frjund thera arma and thera rika skrik. Alsa
arg is-t kvmen that sin tat him nei tha agum sach. Tha sin tat fallen
was, and hy vppa tham-his setel klywed, tha wild-er evin god sin ambt
bihalda, lik as tha keningar fon-t asta plegath. Tha rika nildon that
navt ne daja, men nw hlip allet ora folk to hape, and tha rika weron
blyde that hja hel-hud-is fon there acht ofkemon. Fon to ne herade
man nimmar mara ovir elika rjucht petarja. Hi dumde tha rika and hi
strykte tha arma, mith hwam his helpe hi alle sekum askte, ther-er
bistek vp hede. Kening Askar lik-er immer heten warth, were by sjugun
irthfet longe, sa grat sin tol wer, weron ak sina krefta. Hi hede-n
hel forstan, sa that-er alles forstande, hwerwr that spreken warth,
thach in sin dvan ne macht man nene wisdom spera. Bi-n sken onhlite
hed-er ene glade tonge, men jeta swarter as sin her is sine sele
fvnden. Tha that-er en jer kening were, nedsekte hi alle knapa fon
sin stat, hja skoldon jerlikis vppet kamp kvma and ther skin-orloch
makja. In-t erost hede-r ther spul mith, men to tha lersta warth-et
sa menerlik, that ald and jong ut alle wrdum wei kemon to frejande
jef hja machte mith dva. Tha hi-t alsa fere brocht hede, let-er
werskola stifta. Tha rika kemon to barane and seidon, that hjara
bern nw nen lesa nach skryva navt ne lerade. Askar ne melde-t navt,
men as ther kirt after wither skin-orloch halden warth, gvng-er vppen
vpstal stonda, and ketha hlud. Tha rika sind to my kvmen to barana,
that hjara knapa nen lesa nach skryva noch lera, ik n.av ther nawet
vp seith, thach hir wil ik mine menong sedsa, and an tha mena acht
bithinga leta. Tha alrek nw neisgyrich nei him vpsach, seid-er forther,
nei min bigrip mot man hjud that lesa and skriva tha famna and alda
lichta vrleta. Ik n-il nen kwad spreka vr vsa ethla, ik wil allena
sega, vndera tyda hwervp thrvch svme sa herde bogath warth, havon tha
burchfamna twyspalt inovir vsa landa brocht, and tha Modera fuer and
nei ne kvndon twyspalt navt wither to-t land ut ne dryva. Jeta arger,
thahwila hja kalta and petarade vr nadelasa plega, send tha Gola
kvmen and havon al vsa skena sudarlanda raweth. Hemisdega send hja
mith vsa vrbruda brotharum and hjara salt-athum al overa Skelda kvmen,
vs rest thus to kjasane twisk-et bera fon juk jef swerd. Willath wi fry
bilywa, alsa agon tha knapa that lesa and skryva farhondis afterwei-n
to letane and in stede that hja invppa meide hwip and swik spele,
moton hja mith swerd and sper spela. Send wi in alle dela ofned and
tha knapa stor enoch vmb helmet and skild to berane and tha wepne
to honterane, then skil ik my mith jower helpa vppa thene fjand
werpa. Tha Gola meieath then tha nitherlega fon hjara helpar and
salt-athum vppa vsa fjeldum skryva mith-et blod, that ut hjara wndum
drjupth. Havon wi thene fyand en mel far vs ut dreven, alsa moton wi
thermith forth gvnga, alhwenne ther nen Gola ner Slavona nach Tartara
mara fon Fryas erv to vrdryvane send. Tha-s rjucht, hrypon tha masta
and tha rika ne thvradon hjara mvla navt epen ne dva. Thjus tospreke
hed er sekur to fara forsonnen and vrskriva leten, hwand s-ewendis fon
there selvare dei weron tha ofskriftum thera hwel in twintich honda
and thi alle weron enishludende. Afternei bifel-er tha skipmanna,
hja skoldon dubbele farstewene makja leta, hweran man ene stelen
kranboga macht fastigja. Thera ther afterwei bilev warth bibot,
kvn imman swera that-er nene midle navt nede, alsa moston tha rika
fon sin ga-t bitalja. Hjud skil man sjan hwer vppa al that ba hei
uthlapen is. An-t north-ende fon Britanja that fvl mith haga bergum
is, ther sit en Skots folk, vr-et maradel ut Fryas blod sproten,
vr-a ene helte send hja ut Kaltanafolgar, vr-et ora del ut Britne
and bannane, ther by gradum mith tyd fon-ut-a tinlonum ther hinna
fljuchte. Ther ut-a tinlona kemon, havath algadur vrlandiska wiva
jeftha fon vrlandis tuk. Thi alle send vnder-et weld thera Golum,
hjara wepne send woden boga and spryta mith pintum fon herthis-hornum
ak fon flintum. Hjara husa send fon sadum and stre and svme hemath
inna hola thera bergum. Skepon ther hja rawed have, is hjara enge
skat. Mong tha afterkvmanda thera Kaltanafolgar havath svme jeta ysera
wepne, ther hja fon hjara ethlum urven have. Vmbe nw god forstan to
werthande, mot ik min telling vr that Skotse folk resta leta, and
ewet fon tha heinda Krekalanda skriva. Tha heinda Krekalanda havon vs
to fara allena to herath, men sunt vnhueglika tidum havon ra ther ak
afterkvmanda fon Lyda and fon Finda nitherset, fon tha lersta kemon
to tha lersta en ele hape fon Troje. Troje alsa heth ene stede heten,
ther et folk fon tha fere Krekalanda innomth and vrhomelt heth. Tha
tha Trojana to tha heinda Krekalandum nestled weron, tha havon hja
ther mith tid and flit ene sterke sted mith walla and burgum bvwed,
Rome, that is Rum, heten. Tha that den was, heth that folk him selva
thrvch lest and weld fon that ele land master maked. That folk that
anda sudside there Middelse hemth, is far-et mara del fon Fhonysja
wei kvmen. Tha Fhonysjar [99] send en bastred folk, hja send fon Fryas
blod and fon Findas blod and fon Lyda his blod. That folk fon Lyda send
ther as slavona, men thrvch tha vntucht ther wyva havon thissa swarte
manniska al-et ora folk bastered and brun vrfarvet. Thit folk and
tham fon Rome kampath olan vmb-et masterskip fon tha Middelse. Forth
levath tham fon Roma an fjandskip with tha Fonysjar, and hjara prestera
ther-et rik allena welda wille wr irtha, ne muegon tha Gola navt ne
sjan. That forma havon hja tha Fphonysjar Mis-selja ofnomen, dana alle
landa, ther sudward, westward and northward lidsa, ak et sudardel
fon Britanja, and allerweikes havon hja tha Fonysjar prestera, that
heth tha Gola vrjageth, dana sind thusanda Gola nei north Brittanja
brit. Kirt vrleden was ther tha vreste thera Golum seten vppa there
burch, ther is kethen Kerenak that is herne, hwanath hi sin bifela jef
an alle ora Gola. Ak was ther al hjara gold togadur brocht. Keren herne
jeftha Kerenak is ene stenen burch, ther er an Kalta herde. Thervmbe
wildon tha famna fon tha afterkvmande thera Kaltana-folgar tha burch
wither ha. Alsa was thrvch tha fyanskip thera famna and thera Golum
faithe and twist in ovir that Berchland kvmen mith morth and brond. Vsa
stjurar kemon ther faken wol halja, that hja sellade fori tobirede
hudum and linne. Askar was often mith west, an stilnesse hed-er mith
tha famna and mith svme forstum atskip sloten, and him selva forbonden
vmbe tha Gola to vrjagane ut Kerenak. As-er thernei wither kem jef hi
tha forsta and wigandliksta manna ysere helma and stela boga. Orloch
was mith kvmen and kirt after flojadon strama blod by tha hellinga
thera bergum del. Tha Askar mende that kans him tolakte, gvng-er mith
fjuwertich skepum hin and nam Kerenak and thene vreste thera Golum
mith al sine gold. That folk wermith hi with tha salt-athum thera
Golum kamped hede, hed-er ut-a Saxanamarkum lvkt mith lofte fon grate
hera-rave and but. Thus warth tha Gola newet leten. Afternei nam-er
twa elanda to berch far sinum skepum, and hwanath hi leter utgvng vmb
alle Fonysjar skepa and steda to birawane ther hi bigana kv. Tha er
tobek kem brocht-i tomet sexhvndred thera storeste knapum fon that
Skotse berchfolk mith. Hi seide that hja him to borgum jeven weren,
til thju hi sekur wesa machte that tha eldra him skolde trow bilywa,
men-t was jok, hi hild ra as lifwere et sina hova, ther hja allera
distik les krejon in-t ryda and in-t hondtera fon allerleja wepne. Tha
Denamarkar tham hjara selva sunt long boppa alle ora stjurar stoltlike
sekampar hete, hedon sa ringe navt fon Askar sina glorrika dedum navt
ne hered, jef hja wrdon nydich ther vr, thermete, that hja wilde orloch
brensa over-ne se and over sina landa. Sjan hyr, ho hi orloch formitha
machte. Twisk tha bvwfala there vrhomelde burch Stavja was jeta ene
snode burchfam mith svme famna seten. Hjra nome was Reintja and ther
gvng en grate hrop fon hira wished ut. Thjus fam bad an Askar hjra
helpe vnder bithing, that Askar skolde tha burch Stavja wither vpbvwa
lete. As-er him ther to forbonden hede, gvng Reintja mith thrim famna
nei Hals, [100] nachtis gvng hju reisa and thes deis kethe hju vppa
alle markum and binna alle meidum. Wralda seide hju hede hja thrvch
thongar tohropa leta that allet Fryas folk moston frjunda wertha, lik
sustar and brothar tamed, owers skolde Findas folk kvma and ra alle
fon irtha vrdilligja. Nei thongar weron Fryas sjvgun wakfamkes hja
anda drame forskinnen, sjvgun nachta after ekko-rum. Hja hede seith
boppa Fryas landum swabbert ramp mith juk and kedne omme. Thervmbe
moton alle folkar ther ut Frya sproten send hjara tonoma wei werpa
and hjara selva allena Fryas bern jeftha folk heta. Forth moton alle
vpstonda and et Findas folk fon Fryas erv dryva. Nillath hja that
navt ne dva, alsa skilun hja slavona benda vmbe hjara halsa kreja,
alsa skilun tha vrlandaska hera hjara bern misbruka and frytra
leta, til thju that blod sygath inna jowre greva. Than skilun tha
skinna jowre ethla jo kvma wekja and jo bikyvja vr jo lefhed and
vndigerhed. That dvme folk, that thrvch todvan thera Magyara al
an sa fuel dweshed wenth was, lavadon alles hwat hju seide and tha
mamma klimdon hjara bern ajen hjara brosta an. Tha Reintja thene
kening fon Hals and alle othera manniska to endracht vrwrocht hede,
sand hju bodon nei Askar and tag selva alingen thene Balda se. Dana
gvng hju by tha Hlith-hawar, althus heten vmbe that hja hjara fyanda
immer nei thet onhlite hawe. Tha Hlithhawar send britne and bannene
fon vs ajn folk that inna tha Twisklanda sit and omme dwarelt. Hjara
wyva havon hja mest algadur fon tha Tartara rawed. Tha Tartara send
en del fon Findas slachte and althus thrvch tha Twisklandar heten
vmbe that hja nimmerthe nen fretho wille, men tha manniska alti ut
tarta to strydande. Forth gvng hju aftera Saxnamarka tweres thrvch tha
ora Twisklanda hin, allerweikes that selva utketha. Nei twam jer om
weron, kem hju allingen there Rene to honk. By tha Twisklandar hede
hju hjara selva as Moder utjan and seid that hja mochton as fry and
franka manniska wither kvma, men than mosten hja ovir tha Rene gvngga
and tha Gola folgar ut Fryas sudarlandum jagja. As hja that dede,
sa skolde hjra kening Askar overa Skelda gvngga and ther that land
ofwinna. By tha Twisklandar send felo tjoda plega fon tha Tartarum and
Magjara binna glupt, men ak fuel send ther fon vsa sedum bilewen. Ther
thrvch havath hja jeta famna ther tha bern lera and tha alda red
jeva. Bit-anfang weron hja Reintja nydich, men to tha lesta warth
hju thrvch hjam folgath and thjanjath and allerweikes bogath, hwer-et
nette and nedlik were.

Alsa ringen Askar fon Reintja hjra bodon fornom ho tha Juttar nygath
weron, sand hi bistonda bodon fon sinant wegum nei tha kaning fon
Hals. That skip, wermith tha bodon gvngon, was fvl leden mith famna
syrhedum and ther by wer en golden skild, hwervppa Askar his dante
kunstalik was utebyld. Thissa bodon mosten freja jef Askar thes kaning
his toghter Frethogunsta to sin wif have machte. Frethogunsta kem en
jer leter to Staveren, bi hjara folgar were ak enen Magy, hwand tha
Juttar weron sunt long vrbrud. Kirt after that Askar mith Frethogunsta
bostigjath was, warth ther to Staveren ene scherke bvwad, inna thju
scherke wrdon tjoda drochten lykanda byldon stalth mith gold trvch
wrochtne klathar. Ak is er biwerath that Askar ther nachtis and vntydis
mith Frethogunsta far nitherbuwgade. Men sa fuel is sekur, thju burch
Stavia ne warth navt wither vpebvwed. Reintja was al to bek kvmen,
and gvng nydich nei Prontlik thju Moder et Texland barja. Prontlik
gvng to and sand allerweikes bodon ther utkethon, Askar is vrjeven
an afgodie. Askar dede as murk-i-t navt, men vnwarlingen kem ther ene
flate ut Hals. Nachtis wrdon tha famna ut-ere burch drywen, and ogtins
kvn man fon there burch allena ene glandere hape sjan. Prontlik and
Reintja kemon to my vmb skul. Tha ik ther afternei vr nei tochte, lek
it my to, that it kwadlik far min stat bideja kvste. Thervmbe havon
wi to semne ene lest forsonnen, ther vs alle bata most. Sjan hyr ho
wi to gvngen send. Middel in-t Krylwald biasten Ljvwerde leith vsa
fly jeftha wera, ther man allena thrvch dwarlpada mei naka. In vppa
thjus burch hed ik sunt longe jonga wakar stald, ther alle ene grins
an Askar hede, and alle ora manniska danath halden. Nv wast bi vs ak
al sa wyd kvmen, that felo wyva and ak manna al paterade vr spoka,
witte wyva and uldermankes, lik tha Denamarkar. Askar hede al thissa
dwashede to sin bata anwenth and that wildon wi nv ak to vsa bata
dva. Bi-ne thjustre nacht brocht ik tha famna nei there burch and
dana gongen hia mith hjara famna in thrvch tha dwarl-pada spokka in
wttta klathar huled, sa that ther afternei nen mannisk mara kvma ne
thvrade. Tha Askar mende that-er thu honda rum hede, let-i tha Magjara
vnder allerleja noma thrvch ovir sina stata fara and buta Grenega
and buta mina stat ne wrdon hja narne navt ne werath. Nei that Askar
alsa mith tha Juttar and tha ora Denamarkar forbonden was, gvngon hja
alsemina rawa; thach that neth nene gode fruechda bared. Hja brochton
allerleja vrlandiska skata to honk. Men just ther thrvch nildon that
jong folk nen ambacht lera, nach vppa tha fjeldum navt ne werka,
sa that hi to tha lersta wel slavona nimma moste. Men thit was el
al ajen Wralda his wille and ajen Fryas red. Thervmbe kv straf navt
afterwega ne bilywa. Sjan hyr ho straffe kvmen is. Enis hedon hja to
semine ene ele flate wnnen, hju kem fon uta Middelse. Thjus flate was
to leden mith purpera klathar and ora kostelikhed, ther alle fon of
Phonisja kemon. That wraka folk there flate warth bisuda there Sejene
an wal set, men that stora folk warth halden. That most ra as slavona
thianja. Tha skeneste wrdon halden vmbe vppet land to bilywane and
tha ledliksta and swartste wrdon an bord halden vmbe vppa tha benka to
rojande. An-t Fly warth tha bodel delath, men svnder hjara weta warth
ak hjara straf delath. Fon tha manniska ther vppa tha vrlandiska skepum
stalt weron, weron sex thrvch bukpin felth. Man tochte that et eta
and drinka vrjeven were, thervmbe warth alles ovir bord jompth. Men
bukpin reste and allerweikes, hwer slavona jeftha god kem, kem ak
bukpin binna. Tha Saxmanna brochten hju ovir hjara marka, mith tha
Juttar for hju nei Skenland and alingen there kad fon tha Balda-se,
mith Askar his stjurar for hju nei Britanja. Wi and tham fon Grenega
ne leton nen god ner minniska ovir vsa pala navt ne kvma, and thervmbe
bilewon wi fon tha bukpin fry. Ho felo manniska bukpin weirapth heth,
net ik navt to skrywane, men Prontlik ther et afternei fon tha ora
famna herde, heth my meld, that Askar thusandmel mara frya manniska
ut sina statum hulpen heth, as er vvla slavona inbrochte. Tha pest
far god wyken was, tha kemon tha fri wrden Twisklandar nei there Rene,
men Askar nilde mith tha forstum fon that vvla vrbasterde folk navt an
ene lyne navt ne stonda. Hi nilde navt ne daja, that hja skoldon hjara
selva Fryas bern heta, lik Reintja biboden hede, men hi vrjet therbi
that-i selva swarte hera hede. Emong tha Twisklandar weron ther twa
folkar, ther hjara selva nene Twisklandar heton. That ene folk kem
el fer ut-et sud-asten wei, hja heton hjara selva Allemanna. Thissa
noma hedon hja hjara selva jeven, tha hja jeta svnder wiva inna
tha walda as bannane ommedwarelde. Letar havon hja fon-et slavona
folk wiva ravath, evin sa tha Hlithawar, men hja havon hjara nome
bihalden. That ora folk, that mara heinde ommedwarelde, heton hjara
selva Franka, navt vmbe that hja fry weron, men Frank alsa hede thene
eroste kaning heten, tham him selva mith hulpe fon tha vrbruda famna
to ervlik kaning ovir sin folk makad hede. Tha folkar tham an him
paladon, heton hjara selva Thjoth-his svna, that is folk-his svna,
hja weron frya manniska bilewen, neidam hja nimmer enen kaning ner
forste nach master bikannna nilde, as thene jenge tham by mena willa
was keren vppa there mena acht. Askar hede al fon Reintja fornommen,
that tha Twisklandar forsta mest alti in fiandskip and faitha
weron. Nw stald-i hjam to fara, hja skolde enen hertoga fon sin
folk kjasa vmbe that-er ang were seid-er that hja skolde mit manlik
otherum skoldon twista ovir-et masterskip. Ak seid-er kvndon sina
forsta mith-a Golum spreka. That seid-er were ak Moder his mene. Tha
kemon tha forsta thera Twislandar to ekkorum and nei thrija sjugun
etmelde keron hja Alrik to-ra hertoga ut. Alrik were Askar his neva,
hi jef him twen hvndred skotse anda hvndred thera storosta Saxmanna
mith to lifwera. Tha forsta moston thrija sjvgun fon hjara svnum nei
Staveren senda to borg hjarar trow. To nv was alles nei winsk gvngen,
men tha man ovire Rene fara skolde, nildon thene kaning thera Franka
navt vnder Alrikis bifela navt ne stonda. Therthrvch lip alles an tha
tys. Askar ther mende that alles god gvng, lande mith sina skepa anna
tha ore syde there Skelda, men ther was was man long fon sin kvmste
to ljucht and vppa sin hod. Hja moston alsa ring fljuchta as hja kvmen
weron, and Askar wrde selva fath. Tha Gola niston navt hwa hja fensen
hede, and alsa warth hi afternei utwixlath fori ennen hage Gol, ther
Askar his folk mith forath hede. Thawila that-et alles berade, hlipon
tha Magjara jeta dryster as to fara ovir vsa bura ra landa hinna. By
Egmvda hwer to fara tha burch Forana stan hede, leton hja ene cherka
bvwa jeta grater and rikar as Askar to Staveren den hede. Afternei
seidon hja that Askar thju kase vrleren hede with tha Gola, thrvchdam
et folk navt lawa navt nilde, that Wodin hjam helpa kvste, and that
hja him thervmbe navt anbidda nilde. Forth gvngon hja to and skakton
jonga bern tham hja by ra hildon and vpbrochten in tha hemnissa fon
hjara vrbruda lere. Weron ther manniska tham







NOTES


[1] Compare G. Meerman, Admonitio de Chartae nostralis origine. Vad.
Letteroef. 1762. P. 630.

J. H. de Stoppelaar, Paper in the Netherlands. Middelburg, 1869. P. 4.

[2] Min-erva was called Nyhellenia because her counsels were ny and
hel, that is, new and clear. In Paul's epitome of S. Pomponius Festus,
de verborum Significatione, we find "Min-erva dicta quod bene moneat."
See Preller, Roman Mythology, p. 258.

[3] Felt, very thin and compressed, with a smooth surface.

[4] 3449 - 1256 is 2193 before Christ.

[5] Magy, King of the Magyars or Finns.

[6] Nesa, contraction for ne wesa, nilde for ne wilde, nete for
ne wete.

[7] Oni, in Old Dutch, is one; in German, ohne.

[8] Mong, among, or emong, is, in Dutch, onder; in English, among.

[9] Falikant, or fa likande, is very improbable or unlikely.

[10] Wr-alda, always written as a compound word, meaning the Old
Ancient, or the Oldest Being.

[11] Od, the root of the Latin odi, I hate.

[12] Nylof; the colour of new foliage, bright green.

[13] The market dues were paid in kind.

[14] Stjurar, from this is derived the word Sturii in Pliny.

[15] Prentar, still used in Texel to designate a pilot's apprentice.

[16] Minno, Minos (the Ancient).

[17] Nyhellenia or Nehalennia.

[18] Krekaland, the Krekenland means Magna Grecia as well as Greece.

[19] Fasta is Vesta, or the Vestal Virgins.

[20] Stjurar, in Latin Sturii.

[21] Sekampar, in Latin Sicambri.

[22] Angelara, in Latin Angli.

[23] Marsata, in Latin Marsacii.

[24] Aldland, in Latin Atlantis.

[25] Skenland or Scandinavia.

[26] 2193-101 is 2092 before Christ.

[27] Goda-hisburch is Gothenburg.

[28] Alderga is Ouddorp, near Alkmaar.

[29] Lumkamakja bithere Emuda is Embden.

[30] Amering, still in use in North Holland to signify a breath or
a twinkling of an eye.

[31] Katsgat is the Kattegat.

[32] Wodin is Odin or Wodan.

[33] Kadik is Cadiz.

[34] 2193 - 193 is 2000 years before Christ.

[35] Thyrhisburch is Tyre.

[36] Thyr is the son of Odin.

[37] Almanaland is Ameland.

[38] Wyringga is Wieringen.

[39] Missellja is Marseilles.

[40] Gola are the Galli or Gaula.

[41] Walhallagara is Middelburg, in Walcheren.

[42] 2193-563 is 1630 years before Christ.

[43] Myk is a word still used in Walcheren.

[44] Kalta Min-his, Minnesdaughter.

[45] Sejene is the Seine.

[46] Kaltana are the Celts.

[47] Jonhis elanda--John's Islands, or the Pirates' Isles.

[48] Athenia is Athens.

[49] Here follows the narrative contained in pages from 48 to 56.

[50] Sekrops is Cecrops.

[51] Strete, at present restored as the Suez Canal. Pangab is the
Indus.

[52] 2193 - 1005 is 1188 before Christ.

[53] Walhallagara is Walcheren.

[54] Kalip, called by Homer Kalipso.

[55] Dena marka, the low marches.

[56] 2193 - 1602 is 591 years before Christ.

[57] Refer to p. 4.

[58] Medemi lacus, Lake of Medea's laughter.

[59] Grenega is Groningen.

[60] Dokhem is Dokkum.

[61] Lindasburch, on Cape Lindanaes, Norway.

[62] Guerbam. C. Niebuhr, Travels, vol. i. p. 174. The bagpipe is
called by the Egyptians Sumara el Kuerbe.

[63] To hnekka, a high petticoat reaching up to the neck.

[64] Cf. Hegel a. h. l.

[65] Lions in Europe, see Herodotus, vii. 125.

[66] Swetsar are Swiss.

[67] Fryasburch is Freiburg.

[68] Lydasburch is Leyden, the city.

[69] Flyt, jeftha mare, is a lake or sea.

[70] Forana is Vroonen.

[71] Engamuda is Egmond.

[72] Diodorus Siculus, v. 27, on the Gauls.

[73] Mannagardaforda is Munster.

[74] 2193 - 1888 is 305 before Christ.

[75] Since 587 before Christ. See pages 110 and 112.

[76] 303 before Christ.

[77] Barnpila, De falarica, Livy, xxi. 8.

[78] Alexander at the Indus, 327 before Christ. 327 + 1224 is 1551
before Christ.

[79] 305 before Christ.

[80] Joi en trast. At Scheveningen you still hear "Joei en troos." Joi
is the French joye.

[81] 2193 - 1600 is 593 years before Christ.

[82] Kasamyr is Kashmere.

[83] Jes-us--not to be confounded with Jesus any more than Krisen
(Krishna) with Christ.

[84] Balda jefta kvade se is the Baltic. Juttarland is Jutland.

[85] Zeeland is the Danish Islands.

[86] See page 124.

[87] Phonisjar are Punics or Carthaginians.

[88] See page 11.

[89] 263 before Christ.

[90] Hamconius, page 8. Suobinna.

[91] See page 150.

[92] Delta, still in use in North Holland for swampy land.

[93] Aken, Aken.

[94] Diodorus Siculus, V. 28.

[95] Here the copyist, Hiddo oera Linda, has turned over a leaf too
much, and has thus omitted two pages.

[96] See page 164.

[97] Here there are wanting in the manuscript twenty pages (perhaps
more), in which Beeden has written about the King, Adel the Third,
called Ubbo by the writers of our chronicles.

[98] Here the writing of Beeden ends. In the manuscript two successive
pages are missing according to the paging, but no doubt there are more
wanting. The abrupt opening of what follows shows that the beginning
of the following writing has been lost, and, in consequence, also
the notification of the name of the writer, who may have been a son
or a grandson of Beeden.

[99] Phonsiar are Carthaginians.

[100] Hals is Holstein.





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