19 April 2017

Grain names: KÉREN, LJAVER, BLÍDE, SWETE?



[047/11]
AMONG THA GÀRS.SÉDUM HÉDON WI
NAVT ALENA. KÉREN. LJAVER ÀND BLÍDE
MEN ÁK SWETE THÉR LIK GOLD BLIKTE (...)

Among the gras-seeds we
not only had Kearen, Lyaver and Bleade*,
but also a sweet variety that shone like gold (...)
*unknown what seeds are meant; some cognates below  
Or:
Among the grains we
not only had Selected, Preferred and Favourite,
but also the Sweet variety, which shone like gold (...)




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

Notes
Ottema guessed BLÍDE is "rogge"/rye (without explicit reasoning) and this was copied by Sandbach, de Heer, Lien and Menkens. He translated KÉREN not as "koren", but as "gerst"/barley, which was copied by Sandbach, Overwijn, Lien en Menkens. Wirth was the first to be honest about the uncertainty of the translation, followed by Menkens. Overwijn was creative in translating BLÍDE, but I don't agree with his reasoning. Jensma translated from the assumption that the text was meant to be funny. It is possible that SWETE was meant as an adjective (meaning: "a sweet sort"), rather than as a noun.
[added 17-4-24: Dutch 'gerst' may have originally been a superlative of GÉRT (desire): meaning 'most desired']

at a harvest festival

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


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

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


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

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

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

Raubenheimer 2011 (same grain names as Sandbach)

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

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

###

Some cognates:

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

haver (oats) - english, dutch
hafer - german

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

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



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


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

(I will think of more examples.)

10 April 2017

1934 Frysk Studinte-Kongres

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


Frysk Studinte-Kongres.

Fjirde kongres to Ljouwert.

Earste dei.

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

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

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

LEZING FEN PROF. WIRTH.


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

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

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

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

De Thule-kultuer.

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

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

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

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

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

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

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


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

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

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

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

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

DE TWADE LÊZING.


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

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

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

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

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

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

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

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


Twade dei.

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(It Kongres wirdt foartset).



~ ~ ~

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

24 March 2017

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

Related words

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

refur (fox) - Icelandic

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

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

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

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

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

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

RÁW.SKÉPA (robbery-ships) - 24

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

Fragments with my provisional translations


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

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

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

~ ~ ~

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

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

21 January 2017

MORNE ~ morning, tomorrow


Varieties in modern languages:

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

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

Varieties in the OLB:

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



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

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

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

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

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

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

~ ~ ~

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

20 December 2016

ÉWEND or ÉVIND ~ eve, evening

"Vismarkt bij avond" (fish-market in the evening)
by Egbert Lievensz. van der Poel, ca.1650 (crop)
Modern languages:
eve, evening - English
avond - Dutch
Abend - German
aand - Afrikaans
aften - Danish
afton (or: kväll) - Swedish
(kveld - Norse)
(kvöld - Icelandic)
(jûn, joun - Frisian)

Old varieties:
āƀand - Old Saxon
āband - Old High German
āvend, ēvend - Old Frisian
ǣfen - Old English
aptann - Old Norse
afton, aftan, aptan - Old Swedish

From English etymology site:
evening (n.) from Old English æfnung "the coming of evening, sunset, time around sunset," verbal noun from æfnian "become evening, grow toward evening," from æfen "evening" (see eve).
eve (n.) c. 1200, eve "evening," especially the time between sunset and darkness, from Old English æfen (...) Old Saxon aband, Old Frisian ewnd, Dutch avond, Old High German aband, German Abend, Old Norse aptann, Danish aften (...)
Dutch etymology states that the origin is unclear:
"Volgens een recente theorie wijzen de ongewone wisselingen en de beperkte verspreiding van het woord op niet-Indo-Europese herkomst." (According to a recent theory, the uncommon changes/varieties and the limited spread of the word suggest a non-Indo-European origin.)

OLB has three fragments with the word, in two varieties:

1 [012/23] Frya's Tex
THES MORNES THES MIDDÉIS ÀND THES ÉWENDES

2 [047/25] bad times; on all burgs
BY ÉVIND AN THENE MIDDEL.SÉ

3 [198/07] black Adel
HWAND .S.ÉWENDIS FON THÉRE SELVARE DÉI

What is the more pure form, ÉWEND or ÉVIND? É means water elsewhere and WENDA/ WENDE also occur. I have no answer for now. This post is for future reference.

09 December 2016

ÉVIN and Minno's inconsistency

ÉWA SÉIT AK. É.LIK WÉTER.LIK. RJUCHT ÀND SLJUCHT
AS WÉTER THAT THRVCH NÉN STORNE.WIND JEFTA AWET OWERS VRSTOREN IS

On page 32, the old sea-king, visionary and philosopher Minno writes:

[032/01]
THÀT WORD ÉWA IS TO FRÁN VMBE AN MÉNA SÉKA TO NOMANDE. 
THERVMBE HET MÀN VS ÉVIN SEZA LÉRTH.
The word "ÉWA" is too sacred for common use,
therefore we have learned to say "ÉVIN" (even).


But at the very end of his writings, he does exactly that: use ÉWA commonly, where it might just as well have been ÉVIN. As far as I could see, this is the only instance in the whole OLB where ÉWA is used in this way. Did Minno (or one of the copyists) make a joke or a mistake here?

[040/07]
HWAND THÀT HJA FVL SEND MITH FALSKA RENKA. 
ÉWA TO FRÉSANE AS HJARA SWETE WINA MITH DÉJANDE FENIN.
because they are full of false tricks, 
evenly (he uses the word ÉWA) to be feared as their sweet wine with deadly poison.

English etymology-site about even (adj.):
Old English efen "level," also "equal, like; calm, harmonious; equally; quite, fully; namely," [...] Old Saxon eban, Old Frisian even "level, plain, smooth," Dutch even, Old High German eban, German eben, Old Norse jafn, Danish jævn, Gothic ibns [...]
Etymologists are uncertain whether the original sense was "level" or "alike." Used extensively in Old English compounds, with a sense of "fellow, co-" (as in efeneald "of the same age;" Middle English even-sucker "foster-brother"). [...]

Other uses in OLB of ÉVIN/ÉVEN/EVIN/EVEN, often in combination with AS/ALS/ALSA/LIK and BLÍD (with improvised, close-to-original translations):

(just) like, (just) as, evenly, as ... as/so, equally, etc.

[001/23]
ÉVIN AS IK EN WRENTLIKE FOLK.S MODER WÉSEN WÉRE
just like if I had been a true Folk-Mother

[014/005]
J SKILUN THAN ÉVIN FRY BILYVA FON VNFRYA WELD 
AS JVWA SWITE RINSTRAMA FON THÀT SALTE WÉTER THÉR ÀNDELÁSE SÉ
then you would remain evenly free of forced dominance 
as your sweet rivers from the salt water of the endless sea

[033/25]
THA KRÉKALANDER HJA TOMET EVEN HÀRDE MINADE AS VS AJN FOLK
the Creeklanders loved her almost as much as our own folk

[035/06]
THÉR EVEN LIK HI IN KÀRKA ÀND HOLA HÉMA
who, just like he, live in churches and holes

[035/12]
HJARA BLOD UT TO SÛGANE. ÉVEN AS VAMPÍRA DVA
suck their blood, like bellyworms do

[046/07]
DAHWILE WY VSA ALDER ALDESTA SKRIFTUN ÉVIN RÉD LÉSA MÜGA
AS THÉRA THÉR JESTER SKRÉVEN SIND
while we can read our very-oldest scripts as easily 
as those that were written yesterday

[065/10]
GVNGON HJA EVIN DRIST VPPER BURCH LÁS
just as rashly they attacked the burg

[067/09]
KÀLTA THÉR NÉI.T SEZE. ÉVEN.BLÍD VPPET WÉTER AS VPPET LAND HLÁPA MACHTE
Kelta, who allegedly could walk just as easily on water as on land

[070/04]
THÉRVMBE SEND THA É.LANDA EVIN BLÍD RÁWER É.LANDA AS JON.HIS É.LANDA HÉTEN
therefore, the islands are just as easily called Robber-Islands, as Jon's-Islands

[088/08]
ÉVIN MILD FÁR AL HJARA BERN
equally generous to all her children

[102/23]
ÉVIN THA ALDA FON DÉGUM
evenly the old-of-days (the same applies to the elderly)

[111/18]
ÉVIN AS TO LYDA.HIS.BURCH
just like at Lyda's-Burgh

[112/21]
DÁNA IST KVMEN THÀT HJA SÉR WICHANDLIK EWRDEN SEND. 
MEN TOMET ÉVIN DVM SEND ASET KWIK THÀT HJA FÀNSA 
ÀND ÉVIN ERM AS THA TWISK.LÁNDAR HWÉR MITH HJA ORLOGE
The end result is, that they have become very brave, 
but almost as dumb as the animals they catch 
and as poor as the Twisklanders they fight.

[115/14]
ÉVIN SA THET WILDE HORS SINA MÀNNA SKED. 
NÉI THÀT HETH SINA RIDDER GERS.FALLICH MÁKAD HETH. 
ÉVIN SÁ SKEDDE JRTHA HJRA WALDA ÀND BERGA
Just like the wild horse shakes its mane, 
after throwing its rider in the grass, 
so Earth shook her woods and mountains.

[123/05]
VS LÁN SKOLD.VS ÉVIN BLÍD TO DÉLATH WRDE
our wage would be paid to us just as willingly (either way, we would be rewarded)

[139/29]
THAT.ER ÉVIN VNFORSTOREN WRDE THÀT KALDE STÉN
that he becomes as imperturbable as cold stone

[150/32]
ÉVIN AS.ER HETTO NÉI KATTA.BURCH SKIKTE
just like he sent Hetto to Kattaburgh

[157/21]
ÉVIN AS A.POL.LÁNJA BISKOJADON HJA ÀFTERNÉI LYDA.S BURCH ÀND ET ALDER.GÁ
just like Apollania, they afterwards visited Lydasburgh and the Alderga

[159/25]
ÉVIN BLÍD AS.T SÉD THÉRA GODA KRÛDUM FON VNDERNE GRVND UT VNTKÉMTH (...) 
ÉVEN BLÍD BRENGTH TÍD THA SKADLIKA KRUDA AN.T LJUCHT
Just as the seed of good herbs springs up from the ground (...)
so time brings to light the harmful seed

[160/26]
THÉRTHRVCH MÉI THAT ÉNE FOLK THÀT ÔRE FOLK ÉVIN MIN FORSTÁN
AS THJU KV THENE HVND ÀND THI WOLF THÀT SKÉP
as a result, the one folk can just as little understand the other folk,
as the cow the dog and the wolf the sheep

[161/15]
SÁ DVATH STV ÉVIN ALSA
then you must do just the same

[161/30]
THAT FRYA.S JEFTHA GOD.IS TÁLE HIR ÉVIN VNFORLETH BIHALDEN IS
that Frya's or God's language was preserved equally undamaged here

[165/03]
ÉVIN ALS WY.T FRÁNA LJUCHT FON FÀSTA VPHOLDA.
ÉVIN SÁ HOLDON SE ÔLLERWECHS FJUR IN HJARA HÛSA VP
just like we uphold the sacred light of Festa,
so they hold up fire in all their houses

[191/01]
ÉVIN AS THAM MITHA MÀNNUM INOVIR THA HÛSHALDNE WELDE 
GVNG.ER MITH THA KÀNINGGAR INOVIR HJARA STÁT AND FOLKAR DVAN
just like it ruled over the households through the men
it went on ruling over their state and peoples through the kings

[195/19]
THÁ WILD.ER ÉVIN GOD SIN AMBT BIHALDA
then he wished to retain his office as well

[209/01]
LÉTAR HÀVON HJA FON.ET SLÁVONA FOLK WIVA RÁVATH ÉVIN SA THA HLITHÁWAR
later they have stolen wives from the Slave-folk, just like the Hlitháwar

26 November 2016

Baltic Magus-Land on Idrisi map of 1154 CE

Tabula Rogeriana (lit. "The Book of Roger" in Latin), is a description of the world and world map created by the Arab geographer, Muhammad al-Idrisi, in 1154. (wiki)
On the Latinised version of this map by Konrad Miller (1928), "ard al magus" lies in what seems to be the Baltic region, translated by Miller as Zaubererland; magicians-land or Heidenland; heathen-land (source, pp. 148-149). Credit for connecting Ard-al-Magus to OLB-Magí goes to mr. Puranen from Finland (see below).

fragment of Miller's copy of Idrisi map (north and south reversed) ~ see blue markings

In the Oera Linda-book, Mágí and Mágjara are associated with Finna. From translation Sandbach:
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.

According to Goffe Jensma, this is nonsense, and he theorizes that a supposed 19th century creator with this actually parodied orthodox protestants ('fijnen') and their superstition (magical thinking).

On page 111-112 of De Gemaskerde God (2004):
"Deze absurde verbinding van Magi, Magyaren en Finnen ..." (This absurd connection of Magi, Magyars and Finns ...)

"... de historische kolder over Magíaren en Fínnen ..." (the historical nonsense about Magíars and Finns)

The main purpose of this blog post is to show another source for Magus-Finland relation, which will not have been known in 19th century Netherlands. This removes one of the main pillars of Jensma's doctrine. Mr. Puranen wrote to me many more interesting facts and thoughts related to the Idrisi map, which I hope he will publish about in the future. I will just add some further information below, not going into much detail for now.

~~~

The Arabic text by Al-Idrisi that accompanied the maps was translated into Finnish by Sahban Mroueh in 2012 (Hermeetikko Nro.1). Here is a translation into English and graphic, both by mr. Puranen:
In the fourth part of this seventh continent lies most lands of Russia, Finnmark, Tavastia, Estonia and Magus: and these lands consist mostly of wilderness, steppes, inhabited villages and persisting snow, with little populated areas, whereas land of Finnmark is land where lies plenty of villages, buildings, sheep and no other thriving built-up areas other than cities of Abrarah and Velmaar. These are two large cities but one can see nomadism and wildness rules their inhabitants. They have less food than the inhabitants need and they have continuous rain.

It's 200 miles to west from city of Saqto from city of Velmaar. King of Finnmark has lands and buildings in the island of Nerbagah mentioned previously. And from the city of Velmaar to area of Qutulu-river's other fork is 80 miles, and from Qutulu-river to city of Regoldah 100 miles, Regoldah being a great thriving city at the river delta flowing to the sea. It's a city belonging to the land of Tabasti and this land has plenty of villages and buildings but less populated areas. This land is colder than Finnmark, with frost and rain present all times. From city of Anho it's 200 miles to city of Regoldah.

Anho is beautiful inhabited city and part of Estland. City of Vloor belongs also to Estland cities and it's a small city like a big fortress, it's inhabitants are farmers with little products yet plenty of sheep. Vloor is 6 leagues to south-east from city of Anho. From city of Anho to river Burno is 50 miles going by sea shore and fortress of Velmos is 100 miles away from the shore. During winter it's an empty fortress and it's inhabitants flee to caves lying far from the sea. They receive shelter from there and make camp fire for whole period of winter and coldness, and won't relinquish it until summer comes and black colour fades from shores and rain stops, upon when they return to their fortress. From this fortress to city of Medsuunah is 300 miles, Medsuunah being a large thriving inhabited city, it's population large and inhabitants are fire worshipping Magi.

From there to the city of Suono belonging to the land of the Magi is 70 miles going by shore. Amongst the populated areas further away from the Magi's sea shore is city of Vapi. Distance between it and the sea is 6 leagues and it's a 4 day journey from city of Vap to city of Vloor. City of Jintiaar on 7 days to the west from the city of Vloor. It's a large thriving city atop an unclimbable mountain. It's inhabitants entrench themselves against Russian bandits and this city doesn't lie under authority of any king. And to the lands of Russia belongs the city of Martur. It's a city lying at the mouth of river Dinset and city of Sarmal is four days journey south from city of Martur.


List of toponyms in the area of Ard-al-Magus, as compiled by mr. Puranen (edited by me, JO) ard - area; bilad - land; gezira - island; nahr - river:
bilad fimark = etymologically Finnmark, but context of its cities means it must mean here southern Finland
ard tabast/ Tabasta = Tavastia, central Finland region
bilad al nibaria = Bjarmia
Velmaar = Vehmaa, Finland
ard/ bilad al rusia/ Rusla = Russia
nahr bernu/ Burno = river Pärnu, Estonia
nahr katalu/ Qutulu = allegedly river Göta älv, Sweden, alternatively river Kokemäenjoki, Finland
anhu = Hanila, Estonia
ragtun/ Regoldah = Ragvalda, Finland or nearby Rauma
abura/ Abrarah = Åbo, Finland
sasuna/ Saqto = Sigtuna, Sweden
falmus/ Velmos = perhaps Valamo/ Valaam island, Karelia
madsuna/ Medsuunah = perhaps Mezen i.e. Medynske in 1595, alternatively Medvegalis or Medininkai
suada/ Suono = Sudovia, alternatively Suomi/suomalaiset/Chuds or Finland/Finns
sarnu/ Sarmal = perhaps Samara, Russia
marturi/ Martur = perhaps Marijampo or Merkine
gezira amaznius/ Amazon islands = Terra Feminarum or Finland, also allegedly in Turku archipelago
Infographics by mr. Puranen:

this infographic supports the al-Idrisi's connection between Magis and women islands, about which more later