{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_40986/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_40986","id":"gutenberg_40986","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/40986","summary":null,"tags":["Category: History - Other","Category: Mythology, Legends & Folklore","Frisian language -- Texts"],"text":"THE\n                            OERA LINDA BOOK\n\n                                  From\n                 A Manuscript of the Thirteenth Century\n\n                 With the Permission of the Proprietor\n                    C. over de Linden, of The Helder\n\n                       The Original Frisian Text\n                     As Verified by Dr J. O. Ottema\n\n                           Accompanied by an\n            English Version of Dr Ottema's Dutch Translation\n\n\n\n                                   By\n                          William R. Sandbach\n\n\n\n                                 London\n                      Tr\u00fcbner & Co., Ludgate Hill\n\n                                  1876\n\n                         [All rights reserved]\n\n\n\n\n\n\nTRANSLATOR'S PREFACE.\n\n\nThe work of which I here offer an English translation has excited,\namong the Dutch and German literary societies, a keen controversy\nin regard to its authenticity--a controversy not yet brought to\na conclusion, some affirming that it contains internal evidence of\ntruth, while others declare it to be a forgery. But even the latter\ndo not insist on its being the work of a modern fabricator. They\nallow it to be one hundred, or perhaps one hundred and fifty, years\nold. If they admit that, I do not see why they refuse it a greater\nantiquity; and as to the improbability of the stories related in it,\nI refer the reader to the exhaustive inquiry in Dr Ottema's Preface.\n\nIs it more difficult to believe that the early Frisians, being hardy\nand intrepid marine adventurers, sailed to the Mediterranean, and\neven proceeded farther, than that the Phoenicians sailed to England\nfor tin, and to the Baltic for amber? or that a clever woman became a\nlawgiver at Athens, than that a goddess sprang, full grown and armed,\nfrom the cleft skull of Jupiter?\n\nThere is nothing in the narratives of this book inconsistent with\nprobability, however they may vary from some of our preconceived\nideas; but whether it is really what it pretends to be--a very ancient\nmanuscript, or a more modern fiction--it is not the less a most curious\nand interesting work, and as such I offer it to the British public.\n\nIn order to give an idea of the manuscript, I have procured photographs\nof two of its pages, which are bound with this volume.\n\nI have also followed Dr Ottema's plan of printing the original Frisian\nopposite to the translation, so that any reader possessing a knowledge\nof the language may verify the correctness of the translation.\n\nIn addition to the Preface which I have translated, Dr Ottema\nhas written two pamphlets on the subject of the Oera Linda Book\n(1. Historical Notes and Explanations; 2. The Royal Academy and Het\nOera Linda Bok), both of which would be very valuable to any one who\nwished to study the controversy respecting the authenticity of the\nwork, but which I have not thought it necessary to translate for the\npresent publication.\n\nThere has also appeared in the \"Deventer Courant\" a series of twelve\nletters on the same subject. Though written anonymously, I believe\nthey are from the pen of Professor Vitringa. They have been translated\ninto German by Mr Otto.\n\nThe writer evidently entered upon his task of criticism with a feeling\nof disbelief in the authenticity of the book; but in his last letter\nhe admits that, after a minute examination, he is unable to pronounce\na positive conviction either for or against it.\n\nHis concluding remarks are to the following effect:--\n\n\"If the book is a romance, then I must admit that it has been written\nwith a good object, and by a clever man, because the sentiments\nexpressed in it are of a highly moral tendency; and the facts\nrelated, so far as they can be controlled by regular history, are\nnot untruthful; and where they deal with events of which we have no\nhistorical records, they do not offend our ideas of possibility or\neven probability.\"\n\n\n    Wm. R. Sandbach.\n\n\n\n\n\n\nINTRODUCTION.\n\n\nC. over de Linden, Chief Superintendent of the Royal Dockyard at\nthe Helder, possesses a very ancient manuscript, which has been\ninherited and preserved in his family from time immemorial, without\nany one knowing whence it came or what it contained, owing to both\nthe language and the writing being unknown.\n\nAll that was known was that a tradition contained in it had from\ngeneration to generation been recommended to careful preservation. It\nappeared that the tradition rests upon the contents of two letters,\nwith which the manuscript begins, from Hiddo oera Linda, anno 1256,\nand from Liko oera Linda, anno 803. It came to C. over de Linden by\nthe directions of his grandfather, Den Heer Andries over de Linden,\nwho lived at Enkhuizen, and died there on the 15th of April 1820,\naged sixty-one. As the grandson was at that time barely ten years old,\nthe manuscript was taken care of for him by his aunt, Aafje Meylhoff,\nborn Over de Linden, living at Enkhuizen, who in August 1848 delivered\nit to the present possessor.\n\nDr E. Verwijs having heard of this, requested permission to examine the\nmanuscript, and immediately recognised it as very ancient Fries. He\nobtained at the same time permission to make a copy of it for the\nbenefit of the Friesland Society, and was of opinion that it might\nbe of great importance, provided it was not supposititious, and\ninvented for some deceptive object, which he feared. The manuscript\nbeing placed in my hands, I also felt very doubtful, though I could\nnot understand what object any one could have in inventing a false\ncomposition only to keep it a secret. This doubt remained until\nI had examined carefully-executed facsimiles of two fragments, and\nafterwards of the whole manuscript--the first sight of which convinced\nme of the great age of the document.\n\nImmediately occurred to me C\u00e6sar's remark upon the writing of the\nGauls and the Helvetians in his \"Bello Gallico\" (i. 29, and vi. 14),\n\"Gr\u00e6cis utuntur literis,\" though it appears in v. 48 that they were not\nentirely Greek letters. C\u00e6sar thus points out only a resemblance--and\na very true one--as the writing, which does not altogether correspond\nwith any known form of letters, resembles the most, on a cursory\nview, the Greek writing, such as is found on monuments and the oldest\nmanuscripts, and belongs to the form which is called lapidary. Besides,\nI formed the opinion afterwards that the writer of the latter part\nof the book had been a contemporary of C\u00e6sar.\n\nThe form and the origin of the writing is so minutely and fully\ndescribed in the first part of the book, as it could not be in any\nother language. It is very complete, and consists of thirty-four\nletters, among which are three separate forms of a and u, and two of\ne, i, y, and o, besides four pairs of double consonants--ng, th, ks,\nand gs. The ng, which as a nasal sound has no particular mark in any\nother Western language, is an indivisible conjunction; the th is soft,\nas in English, and is sometimes replaced by d; the gs is seldom met\nwith--I believe only in the word segse, to say, in modern Fries sidse,\npronounced sisze.\n\nThe paper, of large quarto size, is made of cotton, not very thick,\nwithout water-mark or maker's mark, made upon a frame or wire-web,\nwith not very broad perpendicular lines.\n\nAn introductory letter gives the year 1256 as that in which\nthis manuscript was written by Hiddo overa Linda on foreign\npaper. Consequently it must have come from Spain, where the Arabs\nbrought into the market paper manufactured from cotton.\n\nOn this subject, W. Wattenbach writes in his \"Das Schriftwesen im\nMittelalter\" (Leipzig, 1871), s. 93:--\n\n\"The manufacture of paper from cotton must have been in use among the\nChinese from very remote times, and must have become known to the\nArabs by the conquest of Samarcand about the year 704. In Damascus\nthis manufacture was an important branch of industry, for which reason\nit was called Charta Damascena. By the Arabians this art was brought\nto the Greeks. It is asserted that Greek manuscripts of the tenth\ncentury written upon cotton paper exist, and that in the thirteenth\ncentury it was much more used than parchment. To distinguish it from\nEgyptian paper it was called Charta bombicina, gossypina, cuttunea,\nxylina. A distinction from linen paper was not yet necessary. In the\nmanufacture of the cotton paper raw cotton was originally used. We\nfirst find paper from rags mentioned by Petrus Clusiacensis (1122-50).\n\n\"The Spaniards and the Italians learned the manufacture of this paper\nfrom the Arabians. The most celebrated factories were at Jativa,\nValencia, Toledo, besides Fabriano in the March of Ancona.\" [1]\n\nIn Germany the use of this material did not become very extended,\nwhether it came from Italy or Spain. Therefore the further this\npreparation spread from the East and the adjoining countries,\nthe more necessity there was that linen should take the place of\ncotton. A document of Kaufbeuren on linen paper of the year 1318\nis of very doubtful genuineness. Bodman considers the oldest pure\nlinen paper to be of the year 1324, but up to 1350 much mixed paper\nwas used. All carefully-written manuscripts of great antiquity show\nby the regularity of their lines that they must have been ruled,\neven though no traces of the ruled lines can be distinguished. To\nmake the lines they used a thin piece of lead, a ruler, and a pair\nof compasses to mark the distances.\n\nIn old writings the ink is very black or brown; but while there has\nbeen more writing since the thirteenth century, the colour of the ink\nis often grey or yellowish, and sometimes quite pale, showing that it\ncontains iron. All this affords convincing proof that the manuscript\nbefore us belongs to the middle of the thirteenth century, written with\nclear black letters between fine lines carefully traced with lead. The\ncolour of the ink shows decidedly that it does not contain iron. By\nthese evidences the date given, 1256, is satisfactorily proved, and\nit is impossible to assign any later date. Therefore all suspicion\nof modern deception vanishes.\n\nThe language is very old Fries, still older and purer than the Fries\nRjuchtboek or old Fries laws, differing from that both in form and\nspelling, so that it appears to be an entirely distinct dialect,\nand shows that the locality of the language must have been (as it\nwas spoken) between the Vlie and the Scheldt.\n\nThe style is extremely simple, concise, and unembarrassed, resembling\nthat of ordinary conversation, and free in the choice of the words. The\nspelling is also simple and easy, so that the reading of it does\nnot involve the least difficulty, and yet with all its regularity,\nso unrestricted, that each of the separate writers who have worked\nat the book has his own peculiarities, arising from the changes in\npronunciation in a long course of years, which naturally must have\nhappened, as the last part of the work is written five centuries\nafter the first.\n\nAs a specimen of antiquity in language and writing, I believe I may\nventure to say that this book is unique of its kind.\n\nThe writing suggests an observation which may be of great importance.\n\nThe Greeks know and acknowledge that their writing was not their\nown invention. They attribute the introduction of it to Kadmus, a\nPhenician. The names of their oldest letters, from Alpha to Tau, agree\nso exactly with the names of the letters in the Hebrew alphabet, with\nwhich the Phenician will have been nearly connected, that we cannot\ndoubt that the Hebrew was the origin of the Phenician. But the form\nof their letters differs so entirely from that of the Phenician and\nHebrew writing, that in that particular no connection can be thought\nof between them. Whence, then, have the Greeks derived the form of\ntheir letters?\n\nFrom \"thet bok th\u00eara Adela folstar\" (\"The Book of Adela's Followers\")\nwe learn that in the time when Kadmus is said to have lived, about\nsixteen centuries before Christ, a brisk trade existed between the\nFrisians and the Phenicians, whom they named Kadhemar, or dwellers\non the coast.\n\nThe name Kadmus comes too near the word Kadhemar for us not to believe\nthat Kadmus simply meant a Phenician.\n\nFurther on we learn that about the same time a priestess of the castle\nin the island of Walcheren, Min-erva, also called Nyhellenia, had\nsettled in Attica at the head of a Frisian colony, and had founded\na castle at Athens. Also, from the accounts written on the walls of\nWaraburch, that the Finns likewise had a writing of their own--a\nvery troublesome and difficult one to read--and that, therefore,\nthe Tyrians and the Greeks had learned the writing of Frya. By this\nrepresentation the whole thing explains itself, and it becomes clear\nwhence comes the exterior resemblance between the Greek and the old\nFries writing, which C\u00e6sar also remarked among the Gauls; as likewise\nin what manner the Greeks acquired and retained the names of the Finn\nand the forms of the Fries writing.\n\nEqually remarkable are the forms of their figures. We usually call\nour figures Arabian, although they have not the least resemblance\nto those used by the Arabs. The Arabians did not bring their ciphers\nfrom the East, because the Semitic nations used the whole alphabet in\nwriting numbers. The manner of expressing all numbers by ten signs\nthe Arabs learned in the West, though the form was in some measure\ncorresponding with their writing, and was written from left to right,\nafter the Western fashion. Our ciphers seem here to have sprung from\nthe Fries ciphers (siffar), which form had the same origin as the\nhandwriting, and is derived from the lines of the Juul?\n\nThe book as it lies before us consists of two parts, differing widely\nfrom each other, and of dates very far apart. The writer of the\nfirst part calls herself Adela, wife of Apol, chief man of the Linda\ncountry. This is continued by her son Adelbrost, and her daughter\nApollonia. The first book, running from page 1 to 88, is written by\nAdela. The following part, from 88 to 94, is begun by Adelbrost and\ncontinued by Apollonia. The second book, running from page 94 to 114,\nis written by Apollonia. Much later, perhaps two hundred and fifty\nyears, a third book is written, from page 114 to 134, by Frethorik;\nthen follows from page 134 to 143, written by his widow, Wiljow;\nafter that from page 144 to 169 by their son, Konereed; and then\nfrom page 169 to 192 by their grandson, Beeden. Pages 193 and 194,\nwith which the last part must have begun, are wanting, therefore the\nwriter is unknown. He may probably have been a son of Beeden.\n\nOn page 134, Wiljow makes mention of another writing of Adela. These\nshe names \"thet bok th\u00eara sanga (thet boek), th\u00eara tellinga,\" and \"thet\nHell\u00eania bok;\" and afterwards \"tha skrifta fon Adela jeftha Hell\u00eania.\"\n\nTo fix the date we must start from the year 1256 of our era, when Hiddo\novera Linda made the copy, in which he says that it was 3449 years\nafter Atland was sunk. This disappearance of the old land (\u00e2ldland,\n\u00e2tland) was known by the Greeks, for Plato mentions in his \"Tim\u00e6us,\"\n24, the disappearance of Atlantis, the position of which was only known\nas somewhere far beyond the Pillars of Hercules. From this writing it\nappears that it was land stretching far out to the west of Jutland,\nof which Heligoland and the islands of North Friesland are the last\nbarren remnants. This event, which occasioned a great dispersion of\nthe Frisian race, became the commencement of a chronological reckoning\ncorresponding with 2193 before Christ, and is known by geologists as\nthe Cimbrian flood.\n\nOn page 80 begins an account in the year 1602, after the disappearance\nof Atland, and thus in the year 591 before Christ; and on page 82 is\nthe account of the murder of Fr\u00e2na, \"Eeremoeder,\" of Texland two years\nlater--that is, in 589. When, therefore, Adela commences her writing\nwith her own coming forward in an assembly of the people thirty years\nafter the murder of the Eeremoeder, that must have been in the year\n559 before Christ. In the part written by her daughter Apollonia, we\nfind that fifteen months after the assembly Adela was killed by the\nFinns in an attack by surprise of Texland. This must accordingly have\nhappened 557 years before Christ. Hence it follows that the first book,\nwritten by Adela, was of the year 558 before Christ. The second book,\nby Apollonia, we may assign to about the year 530 before Christ. The\nlatter part contains the history of the known kings of Friesland,\nFriso, Adel (Ubbo), and Asega Askar, called Black Adel. Of the third\nking, Ubbo, nothing is said, or rather that part is lost, as the pages\n169 to 188 are missing. Frethorik, the first writer, who appears now,\nwas a contemporary of the occurrences which he relates, namely,\nthe arrival of Friso. He was a friend of Liudgert den Geertman,\nwho, as rear-admiral of the fleet of Wichhirte, the sea-king, had\ncome with Friso in the year 303 before Christ, 1890 years after the\ndisappearance of Atland. He has borrowed most of his information from\nthe log-book of Liudgert.\n\nThe last writer gives himself out most clearly as a contemporary of\nBlack Adel or Askar, about the middle of his reign, which Furmerius\nstates to have been from 70 before Christ to 11 after the birth of\nChrist, the same period as Julius C\u00e6sar and Augustus. He therefore\nwrote in the middle of the last century before Christ, and knew of\nthe conquest of Gaul by the Romans. It is thus evident that there\nelapsed fully two centuries between the two parts of the work.\n\nOf the Gauls we read on page 84 that they were called the \"Missionaries\nof Sydon.\" And on page 124 \"that the Gauls are Druids.\" The Gauls,\nthen, were Druids, and the name Galli, used for the whole nation,\nwas really only the name of an order of priesthood brought from the\nEast, just as among the Romans the Galli were priests of Cybele.\n\n\n\nThe whole contents of the book are in all respects new. That is to\nsay, there is nothing in it that we were acquainted with before. What\nwe here read of Friso, Adel, and Askar differs entirely from what\nis related by our own chroniclers, or rather presents it in quite\nanother light. For instance, they all relate that Friso came from\nIndia, and that thus the Frisians were of Indian descent; and yet\nthey add that Friso was a German, and belonged to a Persian race which\nHerodotus called Germans (Germanioi). According to the statement in\nthis book, Friso did come from India, and with the fleet of Nearchus;\nbut he is not therefore an Indian. He is of Frisian origin, of Frya's\npeople. He belongs, in fact, to a Frisian colony which after the death\nof Nijhell\u00eania, fifteen and a half centuries before Christ, under the\nguidance of a priestess Geert, settled in the Punjab, and took the\nname of Geertmen. The Geertmen were known by only one of the Greek\nwriters, Strabo, who mentions them as Germanes, differing totally\nand entirely from the Brachmanes in manners, language, and religion.\n\nThe historians of Alexander's expeditions do not speak of Frisians\nor Geertmen, though they mention Indoscythians, thereby describing\na people who live in India, but whose origin is in the distant,\nunknown North.\n\nIn the accounts of Liudgert no names are given of places where the\nFrieslanders lived in India. We only know that they first established\nthemselves to the east of the Punjab, and afterwards moved to the\nwest of those rivers. It is mentioned, moreover, as a striking\nfact, that in the summer the sun at midday was straight above their\nheads. They therefore lived within the tropics. We find in Ptolemy\n(see the map of Kiepert), exactly 24\u00b0 N. on the west side of the Indus,\nthe name Minnagara; and about six degrees east of that, in 22\u00b0 N.,\nanother Minnagara. This name is pure Fries, the same as Walhallagara,\nFolsgara, and comes from Minna, the name of an Eeremoeder, in whose\ntime the voyages of Teunis and his nephew Inca took place.\n\nThe coincidence is too remarkable to be accidental, and not to\nprove that Minnagara was the headquarters of the Frisian colony. The\nestablishment of the colonists in the Punjab in 1551 before Christ,\nand their journey thither, we find fully described in Adela's book;\nand with the mention of one most remarkable circumstance, namely,\nthat the Frisian mariners sailed through the strait which in those\ntimes still ran into the Red Sea.\n\nIn Strabo, book i. pages 38 and 50, it appears that Eratosthenes\nwas acquainted with the existence of the strait, of which the later\ngeographers make no mention. It existed still in the time of Moses\n(Exodus xiv. 2), for he encamped at Pi-ha-chiroht, the \"mouth of the\nstrait.\" Moreover, Strabo mentions that Sesostris made an attempt\nto cut through the isthmus, but that he was not able to accomplish\nit. That in very remote times the sea really did flow through is proved\nby the result of the geological investigations on the isthmus made by\nthe Suez Canal Commission, of which M. Renaud presented a report to\nthe Academy of Sciences on the 19th June 1856. In that report, among\nother things, appears the following: \"Une question fort controvers\u00e9e\nest celle de savoir, si \u00e0 l'\u00e9poque o\u00f9 les Hebreux fuyaient de l'Egypte\nsous la conduite de Mo\u00efse, les lacs amers faisaient encore partie\nde la mer rouge. Cette derni\u00e8re hypoth\u00e8se s'accorderait mieux que\nl'hypoth\u00e8se contraire avec le texte des livres sacr\u00e9s, mais alors\nil faudrait admettre que depuis l'\u00e9poque de Mo\u00efse le seuil de Suez\nserait sorti des eaux.\"\n\nWith regard to this question, it is certainly of importance to fall\nin with an account in this Frisian manuscript, from which it seems\nthat in the sixteenth century before Christ the connection between\nthe Bitter Lakes and the Red Sea still existed, and that the strait\nwas still navigable. The manuscript further states that soon after\nthe passage of the Geertmen there was an earthquake; that the land\nrose so high that all the water ran out, and all the shallows and\nalluvial lands rose up like a wall. This must have happened after the\ntime of Moses, so that at the date of the Exodus (1564 B.C.) the track\nbetween Suez and the Bitter Lakes was still navigable, but could be\nforded dry-foot at low water.\n\nThis point, then, is the commencement of the isthmus, after the forming\nof which, the northern inlet was certainly soon filled up as far as\nthe Gulf of Pelusium.\n\nThe map by Louis Figuier, in the \"Ann\u00e9e scientifique et industrielle\"\n(premi\u00e8re ann\u00e9e), Paris, Hachette, 1857, gives a distinct illustration\nof the formation of this land.\n\nAnother statement, which occurs only in Strabo, finds also here a\nconfirmation. Strabo alone of all the Greek writers relates that\nNearchus, after he had landed his troops in the Persian Gulf, at the\nmouth of the Pasitigris, sailed out of the Persian Gulf by Alexander's\ncommand, and steered round Arabia through the Arabian Gulf. As\nthe account stands, it is not clear what Nearchus had to do there,\nand what the object of the further voyage was. If, as Strabo seems\nto think, it was only for geographical discovery, he need not have\ntaken the whole fleet. One or two ships would have sufficed. We do\nnot read that he returned. Where, then, did he remain with that fleet?\n\nThe answer to this question is to be found in the Frisian version of\nthe story. Alexander had bought the ships on the Indus, or had had\nthem built by the descendants of the Frisians who settled there--the\nGeertmen--and had taken into his service sailors from among them, and\nat the head of them was Friso. Alexander having accomplished his voyage\nand the transport of his troops, had no further use for the ships in\nthe Persian Gulf, but wished to employ them in the Mediterranean. He\nhad taken that idea into his head, and it must be carried into\neffect. He wished to do what no one had done before him. For this\npurpose Nearchus was to sail up the Red Sea, and on his arrival at\nSuez was to find 200 elephants, 1000 camels, workmen and materials,\ntimber and ropes, &c., in order to haul the ships by land over the\nisthmus. This work was carried on and accomplished with so much zeal\nand energy that after three months' labour the fleet was launched in\nthe Mediterranean. That the fleet really came to the Mediterranean\nappears in Plutarch's \"Life of Alexander;\" but he makes Nearchus\nbring the fleet round Africa, and sail through the Pillars of Hercules.\n\nAfter the defeat at Actium, Cleopatra, in imitation of this example,\ntried to take her fleet over the isthmus in order to escape to India,\nbut was prevented by the inhabitants of Arabia Petr\u00e6a, who burnt her\nships. (See Plutarch's \"Life of Antony.\") When Alexander shortly\nafterwards died, Friso remained in the service of Antigonus and\nDemetrius, until, having been grievously insulted by the latter, he\nresolved to seek out with his sailors their fatherland, Friesland. To\nIndia he could not, indeed, return.\n\nThus these accounts chime in with and clear up each other, and in\nthat way afford a mutual confirmation of the events.\n\nSuch simple narratives and surprising results led me to conclude that\nwe had to do here with more than mere Saga and Legends.\n\nSince the last twenty years attention has been directed to the\nremains of the dwellings on piles, first observed in the Swiss lakes,\nand afterwards in other parts of Europe. (See Dr E. R\u00fcckert, \"Die\nPfahlbauten;\" W\u00fcrzburg, 1869. Dr T. C. Winkler, in the \"Volksalmanak,\"\nt. N. v. A. 1867.) When they were found, endeavours were made to\ndiscover, by the existing fragments of arms, tools, and household\narticles, by whom and when these dwellings had been inhabited. There\nare no accounts of them in historical writers, beyond what Herodotus\nwrites in book v. chapter 16, of the \"Paeonen.\" The only trace that\nhas been found is in one of the panels of Trajan's Pillar, in which\nthe destruction of a pile village in Dacia is represented.\n\nDoubly important, therefore, is it to learn from the writing\nof Apollonia that she, as \"Burgtmaagd\" (chief of the virgins),\nabout 540 years before Christ, made a journey up the Rhine to\nSwitzerland, and there became acquainted with the Lake Dwellers\n(Marsaten). She describes their dwellings built upon piles--the\npeople themselves--their manners and customs. She relates that they\nlived by fishing and hunting, and that they prepared the skins of the\nanimals with the bark of the birch-tree in order to sell the furs\nto the Rhine boatmen, who brought them into commerce. This account\nof the pile dwellings in the Swiss lakes can only have been written\nin the time when these dwellings still existed and were lived in. In\nthe second part of the writing, Koner\u00ead oera Linda relates that Adel,\nthe son of Friso (\u00b1250 years before Christ), visited the pile dwellings\nin Switzerland with his wife Ifkja.\n\nLater than this account there is no mention by any writer whatever of\nthe pile dwellings, and the subject has remained for twenty centuries\nutterly unknown until 1853, when an extraordinary low state of the\nwater led to the discovery of these dwellings. Therefore no one could\nhave invented this account in the intervening period. Although a great\nportion of the first part of the work--the book of Adela--belongs to\nthe mythological period before the Trojan war, there is a striking\ndifference between it and the Greek myths. The Myths have no dates,\nmuch less any chronology, nor any internal coherence of successive\nevents. The untrammelled fancy develops itself in every poem separately\nand independently. The mythological stories contradict each other on\nevery point. \"Les Mythes ne se tiennent pas,\" is the only key to the\nGreek Mythology.\n\nHere, on the contrary, we meet with a regular succession of dates\nstarting from a fixed period--the destruction of Atland, 2193\nbefore Christ. The accounts are natural and simple, often na\u00efve,\nnever contradict each other, and are always consistent with each\nother in time and place. As, for instance, the arrival and sojourn\nof Ulysses with the Burgtmaagd Kalip at Walhallagara (Walcheren),\nwhich is the most mythical portion of all, is here said to be 1005\nyears after the disappearance of Atland, which coincides with 1188\nyears before Christ, and thus agrees very nearly with the time at\nwhich the Greeks say the Trojan war took place. The story of Ulysses\nwas not brought here for the first time by the Romans. Tacitus found\nit already in Lower Germany (see \"Germania,\" cap. 3), and says that\nat Asciburgium there was an altar on which the names of Ulysses and\nhis father La\u00ebrtes were inscribed.\n\nAnother remarkable difference consists in this, that the Myths know\nno origin, do not name either writers or relaters of their stories,\nand therefore never can bring forward any authority. Whereas in\nAdela's book, for every statement is given a notice where it was\nfound or whence it was taken. For instance, \"This comes from Minno's\nwritings--this is written on the walls of Waraburch--this in the town\nof Frya--this at Stavia--this at Walhallagara.\"\n\nThere is also this further. Laws, regular legislative enactments, such\nas are found in great numbers in Adela's book, are utterly unknown\nin Mythology, and indeed are irreconcilable with its existence. Even\nwhen the Myth attributes to Minos the introduction of lawgiving in\nCrete, it does not give the least account of what the legislation\nconsisted in. Also among the Gods of Mythology there existed no system\nof laws. The only law was unchangable Destiny and the will of the\nsupreme Zeus.\n\nWith regard to Mythology, this writing, which bears no\nmythical character, is not less remarkable than with regard to\nhistory. Notwithstanding the frequent and various relations with\nDenmark, Sweden, and Norway, we do not find any traces of acquaintance\nwith the Northern or Scandinavian Mythology. Only Wodin appears in the\nperson of Wodan, a chief of the Frisians, who became the son-in-law\nof one Magy, King of the Finns, and after his death was deified.\n\nThe Frisian religion is extremely simple, and pure Monotheism. Wr-alda\nor Wr-alda's spirit is the only eternal, unchangeable, perfect, and\nalmighty being. Wr-alda has created everything. Out of him proceeds\neverything--first the beginning, then time, and afterwards Irtha,\nthe Earth. Irtha bore three daughters--Lyda, Finda, and Frya--the\nmothers of the three distinct races, black, yellow, and white--Africa,\nAsia, and Europe. As such, Frya is the mother of Frya's people, the\nFrieslanders. She is the representative of Wr-alda, and is reverenced\naccordingly. Frya has established her \"Tex,\" the first law, and has\nestablished the religion of the eternal light. The worship consists in\nthe maintenance of a perpetually-burning lamp, foddik, by priestesses,\nvirgins. At the head of the virgins in every town was a Burgtmaagd,\nand the chief of the Burgtmaagden was the Eeremoeder of the Fryasburgt\nof Texland. The Eeremoeder governs the whole country. The kings can do\nnothing, nor can anything happen without her advice and approval. The\nfirst Eeremoeder was appointed by Frya herself, and was called\nF\u00e2sta. In fact, we find here the prototype of the Roman Vestal Virgins.\n\nWe are reminded here of Velleda (Welda) and Aurinia in Tacitus\n(\"Germania,\" 8. Hist., iv. 61, 65; v. 22, 24. \"Annals,\" i. 54),\nand of Gauna, the successor of Velleda, in Dio Cassius (Fragments,\n49). Tacitus speaks of the town of Velleda as \"edita turris,\" page\n146. It was the town Mannagarda forda (Munster).\n\nIn the county of the Marsians he speaks of the temple Tanfane\n(Tanfanc), so called from the sign of the Juul. (See plate I.)\n\nThe last of these towns was F\u00e2staburgt in Ameland, temple Foste,\ndestroyed, according to Occa Scarlensis, in 806.\n\nIf we find among the Frisians a belief in a Godhead and ideas of\nreligion entirely different from the Mythology of other nations, we are\nthe more surprised to find in some points the closest connection with\nthe Greek and Roman Mythology, and even with the origin of two deities\nof the highest rank, Min-erva and Neptune. Min-erva (Ath\u00e9n\u00e8) was\noriginally a Burgtmaagd, priestess of Frya, at the town Walhallagara,\nMiddelburg, or Domburg, in Walcheren. And this Min-erva is at the\nsame time the mysterious enigmatical goddess of whose worship scarcely\nany traces remain beyond the votive stones at Domburg, in Walcheren,\nNehallenia, of whom no mythology knows anything more than the name,\nwhich etymology has used for all sorts of fantastical derivations. [2]\n\nThe other, Neptune, called by the Etrurians Nethunus, the God of\nthe Mediterranean Sea, appears here to have been, when living,\na Friesland Viking, or sea-king, whose home was Alderga (Ouddorp,\nnot far from Alkmaar). His name was Teunis, called familiarly by\nhis followers Neef Teunis, or Cousin Teunis, who had chosen the\nMediterranean as the destination of his expeditions, and must have\nbeen deified by the Tyrians at the time when the Phenician navigators\nbegan to extend their voyages so remarkably, sailing to Friesland in\norder to obtain British tin, northern iron, and amber from the Baltic,\nabout 2000 years before Christ.\n\nBesides these two we meet with a third mythological person--Minos,\nthe lawgiver of Crete, who likewise appears to have been a Friesland\nsea-king, Minno, born at Lindaoord, between Wieringen and Kreyl,\nwho imparted to the Cretans an \"Asagaboek.\" He is that Minos who,\nwith his brother Rhadamanthus and \u00c6acus, presided as judges over the\nfates of the ghosts in Hades, and must not be confounded with the\nlater Minos, the contemporary of \u00c6geus and Theseus, who appears in\nthe Athenian fables.\n\nThe reader may perhaps be inclined to laugh at these statements,\nand apply to me the words that I myself have lately used, fantastic\nand improbable. Indeed at first I could not believe my own eyes,\nand yet after further consideration I arrived at the discovery of\nextraordinary conformities which render the case much less improbable\nthan the birth of Min-erva from the head of Jupiter by a blow from\nthe axe of Heph\u00e6stus, for instance.\n\nIn the Greek Mythology all the gods and goddesses have a youthful\nperiod. Pallas alone has no youth. She is not otherwise known than\nadult. Min-erva appears in Attica as high priestess from a foreign\ncountry, a country unknown to the Greeks. Pallas is a virgin goddess,\nMin-erva is a Burgtmaagd. The fair, blue-eyed Pallas, differing thus\nin type from the rest of the gods and goddesses, evidently belonged\nto Frya's people. The character for wisdom and the emblematical\nattributes, especially the owl, are the same for both. Pallas\ngives to the new town her own name, Ath\u00e8nai, which has no meaning\nin Greek. Min-erva gives to the town built by her the name Athene,\nwhich has an important meaning in Fries, namely, that they came there\nas friends--\"\u00c2then.\"\n\nMin-erva came to Attica about 1600 years before Christ, the period\nat which the Grecian Mythology was beginning to be formed. Min-erva\nlanded with the fleet of Jon at the head of a colony in Attica. In\nlater times we find her on the Roman votive stones in Walcheren,\nunder the name of Nehallenia, worshipped as a goddess of navigation;\nand Pallas is worshipped by the Athenians as the protecting goddess\nof shipbuilding and navigation.\n\nTime is the carrier who must eternally turn the \"Jol\" (wheel) and\ncarry the sun along his course through the firmament from winter\nto winter, thus forming the year, every turn of the wheel being a\nday. In midwinter the \"Jolfeest\" is celebrated on Frya's Day. Then\ncakes are baked in the form of the sun's wheel, because with the Jol\nFrya formed the letters when she wrote her \"Tex.\" The Jolfeest is\ntherefore also in honour of Frya as inventor of writing.\n\nJust as this Jolfeest has been changed by Christianity into\nChristmas throughout Denmark and Germany, and into St Nicholas' Day\nin Holland; so, certainly, our St Nicholas' dolls--the lover and his\nsweetheart--are a memorial of Frya, and the St Nicholas letters a\nmemorial of Frya's invention of letters formed from the wheel.\n\nI cannot analyse the whole contents of this writing, and must content\nmyself with the remarks that I have made. They will give an idea of the\nrichness and importance of the contents. If some of it is fabulous,\neven as fabulous it must have an interest for us, since so little of\nthe traditions of our forefathers remains to us.\n\nAn internal evidence of the antiquity of these writings may be\nfound in the fact that the name Batavians had not yet been used. The\ninhabitants of the whole country as far as the Scheldt are Frya's\npeople--Frieslanders. The Batavians are not a separate people. The\nname Batavi is of Roman origin. The Romans gave it to the inhabitants\nof the banks of the Waal, which river bears the name Patabus in the\n\"Tabula Pentingeriana.\" The name Batavi does not appear earlier than\nTacitus and Pliny, and is interpolated in C\u00e6sar's \"Bello Gallico,\"\niv. 10. (See my treatise on the course of the rivers through the\ncountries of the Frisians and Batavians, p. 49, in \"De Vrije Fries,\"\n4th vol. 1st part, 1845.)\n\nI will conclude with one more remark regarding the language. Those\nwho have been able to take only a superficial view of the manuscript\nhave been struck by the polish of the language, and its conformity\nwith the present Friesland language and Dutch. In this they seem to\nfind grounds for doubting the antiquity of the manuscript.\n\nBut, I ask, is, then, the language of Homer much less polished than\nthat of Plato or Demosthenes? And does not the greatest portion of\nHomer's vocabulary exist in the Greek of our day?\n\nIt is true that language alters with time, and is continually subject\nto slight variations, owing to which language is found to be different\nat different epochs. This change in the language in this manuscript\naccordingly gives ground for important observations to philologists. It\nis not only that of the eight writers who have successively worked\nat the book, each is recognisable by slight peculiarities in style,\nlanguage, and spelling; but more particularly between the two parts\nof the book, between which an interval of more than two centuries\noccurs, a striking difference of the language is visible, which\nshows what a slowly progressive regulation it has undergone in that\nperiod of time. As the result of these considerations, I arrive at the\nconclusion that I cannot find any reason to doubt the authenticity of\nthese writings. They cannot be forgeries. In the first place, the copy\nof 1256 cannot be. Who could at that time have forged anything of that\nkind? Certainly no one. Still less any one at an earlier date. At a\nlater date a forgery is equally impossible, for the simple reason that\nno one was acquainted with the language. Except Grimm, Richthofen,\nand Hettema, no one can be named sufficiently versed in that branch\nof philology, or who had studied the language so as to be able to\nwrite in it. And if any one could have done so, there would have been\nno more extensive vocabulary at his service than that which the East\nFrisian laws afford. Therefore, in the centuries lately elapsed, the\npreparation of this writing was quite impossible. Whoever doubts this\nlet him begin by showing where, when, by whom, and with what object\nsuch a forgery could be committed, and let him show in modern times\nthe fellow of this paper, this writing, and this language.\n\nMoreover, that the manuscript of 1256 is not original, but is a copy,\nis proved by the numerous faults in the writing, as well as by some\nexplanations of words which already in the time of the copyist had\nbecome obsolete and little known, as, for instance, in page 82 (114),\n\"to th\u00eara fl\u00eate jefta bedrum;\" page 151 (204), \"bargum jefta tonnum\nfon tha besta bjar.\"\n\nA still stronger proof is that between pages 157 and 158 one or more\npages are missing, which cannot have been lost out of this manuscript,\nbecause the pages 157 and 158 are on the front and the back of the\nsame leaf.\n\nPage 157 finishes thus: \"Three months afterwards Adel sent messengers\nto all the friends that he had gained, and requested them to send\nhim intelligent people in the month of May.\" When we turn over the\nleaf, the other side begins, \"his wife, he said, who had been Maid\nof Texland, had got a copy of it.\"\n\nThere is no connection between these two. There is wanting, at least,\nthe arrival of the invited, and an account of what passed at their\nmeeting. It is clear, therefore, that the copyist must have turned\nover two pages of the original instead of one. There certainly existed\nthen an earlier manuscript, and that was doubtless written by Liko\noera Linda in the year 803.\n\nWe may thus accept that we possess in this manuscript, of which\nthe first part was composed in the sixth century before our era, the\noldest production, after Homer and Hesiod, of European literature, And\nhere we find in our fatherland a very ancient people in possession of\ndevelopment, civilization, industry, navigation, commerce, literature,\nand pure elevated ideas of religion, whose existence we had never even\nconjectured. Hitherto we have believed that the historical records\nof our people reach no farther back than the arrival of Friso the\npresumptive founder of the Frisians, whereas here we become aware\nthat these records mount up to more than 2000 years before Christ,\nsurpassing the antiquity of Hellas and equalling that of Israel.\n\n\n    This paper was read at a meeting of the Frisian Society,\n    February. 1871.\n\n\n\n\n\n\nCOMPARATIVE SAMPLE\n\nOF THE OLD FRISIAN LAWS, AND THE LANGUAGE OF THE MANUSCRIPT.\n\n\nDyo forme need is: hweerso en kynd jongh is finsen ende fitered\nnoerd wr hef, jefta (sud) wr birgh. Soe moet die moder her kindes\neerwe setta ende sella ende her kynd lesa ende des lives bihelpa.\n\nDioe oder need is: jef da jere diore wirdat, ende di heta honger wr\ndat land faert, ende dat kynd honger stere wil, so moet dio moder\nher kindes eerwe setta ende sella ende capia her bern ky ende ey ende\ncoern deerma da kinde des lives mede helpe.\n\nDyo tredde need is: Als dat kind is al stocnaken, jefta huus laes,\nende dan di tiuestera nevil ende calde winter oen comt sa faert\nallermanick oen syn hof ende oen sin huis ende an waranne gaten, ende\nda wiilda dier seket diin holla baem ende der birgha hlii, aldeer\nhit siin liif oen bihalda mey. Soe weinet ende scryt dat onieriga\nkind ende wyst dan syn nakena lyae ende syn huuslaes, ende syn fader\ndeer him reda schuld, to ienst dyn honger ende winter nevil cald, dat\nhi so diepe ende dimme mitta fiower neylen is onder eke ende onder\nda eerda bisloten ende bitacbt, so moet dio moder her kindes eerwe\nsetta ende sella omdat hio da bihield habbe ende biwaer also lang so\nhit onierich is, dat hit oen forste ner oen honger naet forfare.\n\n\n    Anjum print. (1466.)\n\n\n\nThju forma n\u00ead is: S\u00e2hwersa en b\u00e5rn jvng is fensen \u00e5nd f\u00eaterad\nnorthward vr-et hef jeftha s\u00fbdward vr tha berga, sa \u00e2ch thju m\u00e5m\nhjara b\u00e5rns erva to settande \u00e5nd to seljande \u00e5nd hjra b\u00e5rn to l\u00easane\n\u00e5nd thes lives to bihelpane.\n\nThju \u00f4thera n\u00ead is: jef tha j\u00eara djura w\u00e5rthat \u00e5nd thi h\u00eate hvnger wr\nthet l\u00e2nd f\u00e2rth \u00e5nd th\u00e5t b\u00e4\u00e5n stjera wil, sa mot thju m\u00e5m hjara b\u00e5rns\nerva setta \u00e5nd selja \u00e5nd k\u00e2pja hiri b\u00e5rne ky \u00e5nd sk\u00eap \u00e5nd k\u00earen th\u00ear\nmitha m\u00e5n thet b\u00e5rn thes lives bihelpe.\n\nThju tredde n\u00ead is: s\u00e2hwersa th\u00e5t b\u00e5rn is stokn\u00e2ked jefta h\u00fbsl\u00e2s \u00e5nd\nthen thi tjustera n\u00eavil \u00e5nd kalda winter ankvmth, sa f\u00e2rth allera\nm\u00e5nnalik an sin hof \u00e5nd an sin hus \u00e5nd an w\u00e2rande g\u00e2ta, \u00e5nd thet wilde\nkwik sykath thene hola b\u00e2m \u00e5nd th\u00eare berga hly th\u00ear-it sin lif an\nbihalda m\u00eai, sa w\u00eanath \u00e5nd krytath th\u00e5t vnj\u00earich b\u00e5rn \u00e5nd wyst then\nsin n\u00e2keda litha \u00e5nd sin h\u00fbsl\u00e2s-s\u00e2 \u00e5nd sin t\u00e2t th\u00ear him hr\u00eada skolde\ntojenst tha hvnger \u00e5nd tha kalda winter n\u00eavil, that hi sa djap \u00e5nd\ndimme mithfjuwer n\u00eailum vndera \u00eake \u00e5nd vnder tha irtha bisletten \u00e5nd\nbidobben is, sa mot thju m\u00e5m hjara b\u00e5rns erva setta and selja vmbe\nthat hju tha bihield h\u00e5ve \u00e5nd tha w\u00e2ringa al sa long sa hit vnj\u00earich\nsy, til thju-t hor an frost ner an hvnger navt vmkvma ne m\u00eai.\n\n\n    Translated by J. G. O.\n\n\n\n\n\n\n\nADELA.\n\n\nOKKE MY SON--\n\n\nYou must preserve these books with body and soul. They contain the\nhistory of all our people, as well as of our forefathers. Last year\nI saved them in the flood, as well as you and your mother; but they\ngot wet, and therefore began to perish. In order not to lose them,\nI copied them on foreign paper.\n\nIn case you inherit them, you must copy them likewise, and your\nchildren must do so too, so that they may never be lost.\n\nWritten at Liuwert, in the three thousand four hundred and forty-ninth\nyear after Atland was submerged--that is, according to the Christian\nreckoning, the year 1256. Hiddo, surnamed Over de Linda.--Watch.\n\n\n\nBeloved successors, for the sake of our dear forefathers, and of our\ndear liberty, I entreat you a thousand times never let the eye of\na monk look on these writings. They are very insinuating, but they\ndestroy in an underhand manner all that relates to us Frisians. In\norder to gain rich benefices, they conspire with foreign kings, who\nknow that we are their greatest enemies, because we dare to speak to\ntheir people of liberty, rights, and the duties of princes. Therefore\nthey seek to destroy all that we derive from our forefathers, and\nall that is left of our old customs.\n\nAh, my beloved ones! I have visited their courts! If Wr-alda permits\nit, and we do not shew ourselves strong to resist, they will altogether\nexterminate us.\n\nLiko, surnamed over de Linda.\n\nWritten at Liudwert, Anno Domini 803.\n\n\n\n\n\n\nTHE BOOK OF ADELA'S FOLLOWERS.\n\n\nThirty years after the day on which the Volksmoeder was murdered by\nthe commander Magy, was a time of great distress. All the states that\nlie on the other side of the Weser had been wrested from us, and had\nfallen under the power of Magy, and it looked as if his power was to\nbecome supreme over the whole land. To avert this misfortune a general\nassembly of the people was summoned, which was attended by all the\nmen who stood in good repute with the Maagden (priestesses). Then at\nthe end of three days the whole council was in confusion, and in the\nsame position as when they came together. Thereupon Adela demanded\nto be heard, and said:--\n\nYou all know that I was three years Burgtmaagd. You know also that\nI was chosen for Volksmoeder, and that I refused to be Volksmoeder\nbecause I wished to marry Apol; but what you do not know is, that I\nhave watched everything that has happened, as if I had really been\nyour Volksmoeder. I have constantly travelled about, observing what\nwas going on. By that means I have become acquainted with many things\nthat others do not know. You said yesterday that our relatives on\nthe other side of the Weser were dull and cowardly; but I may tell\nyou that the Magy has not won a single village from them by force of\narms; but only by detestable deceit, and still more by the rapacity\nof their dukes and nobles.\n\nFrya has said we must not admit amongst us any but free people; but\nwhat have they done? They have imitated our enemies, and instead of\nkilling their prisoners, or letting them go free, they have despised\nthe counsel of Frya, and have made slaves of them.\n\nBecause they have acted thus, Frya cared no longer to watch over\nthem. They robbed others of their freedom, and therefore lost\ntheir own.\n\nThis is well known to you, but I will tell you how they came to sink\nso low. The Finn women had children. These grew up with our free\nchildren. They played and gamboled together in the fields, and were\nalso together by the hearth.\n\nThere they learned with pleasure the loose ways of the Finns, because\nthey were bad and new; and thus they became denationalised in spite of\nthe efforts of their parents. When the children grew up, and saw that\nthe children of the Finns handled no weapons, and scarcely worked,\nthey took a distaste for work, and became proud.\n\nThe principal men and their cleverest sons made up to the wanton\ndaughters of the Finns; and their own daughters, led astray by this bad\nexample, allowed themselves to be beguiled by the handsome young Finns\nin derision of their depraved fathers. When the Magy found this out,\nhe took the handsomest of his Finns and Magyars, and promised them\n\"red cows with golden horns\" to let themselves be taken prisoners\nby our people in order to spread his doctrines. His people did even\nmore. Children disappeared, were taken away to the uplands, and after\nthey had been brought up in his pernicious doctrines, were sent back.\n\nWhen these pretended prisoners had learned our language, they\npersuaded the dukes and nobles that they should become subject to the\nMagy--that then their sons would succeed to them without having to\nbe elected. Those who by their good deeds had gained a piece of land\nin front of their house, they promised on their side should receive\nin addition a piece behind; those who had got a piece before and\nbehind, should have a rondeel (complete circuit); and those who had\na rondeel should have a whole freehold. If the seniors were true to\nFrya, then they changed their course, and turned to the degenerate\nsons. Yesterday there were among you those who would have called\nthe whole people together, to compel the eastern states to return to\ntheir duty. According to my humble opinion, they would have made a\ngreat mistake. Suppose that there was a very serious epidemic among\nthe cattle, would you run the risk of sending your own healthy cattle\namong the sick ones? Certainly not. Every one must see that doing\nthat would turn out very badly for the whole of the cattle. Who, then,\nwould be so imprudent as to send their children among a people wholly\ndepraved? If I were to give you any advice, it would be to choose a\nnew Volksmoeder. I know that you are in a difficulty about it, because\nout of the thirteen Burgtmaagden that we still have remaining, eight\nare candidates for the dignity; but I should pay no attention to that.\n\nTeuntia, the Burgtmaagd of Medeasblik, who is not a candidate, is a\nperson of knowledge and sound sense, and quite as attached to our\npeople and our customs as all the rest together. I should farther\nrecommend that you should visit all the citadels, and write down all\nthe laws of Frya's Tex, as well as all the histories, and all that\nis written on the walls, in order that it may not be destroyed with\nthe citadels.\n\nIt stands written that every Volksmoeder and every Burgtmaagd\nshall have assistants and messengers--twenty-one maidens and seven\napprentices.\n\nIf I might add more, I would recommend that all the respectable girls\nin the towns should be taught; for I say positively, and time will\nshow it, that if you wish to remain true children of Frya, never to\nbe vanquished by fraud or arms, you must take care to bring up your\ndaughters as true Frya's daughters.\n\nYou must teach the children how great our country has been, what\ngreat men our forefathers were, how great we still are, if we compare\nourselves to others.\n\nYou must tell them of the sea-heroes, of their mighty deeds and\ndistant voyages. All these stories must be told by the fireside and\nin the field, wherever it may be, in times of joy or sorrow; and if\nyou wish to impress it on the brains and the hearts of your sons,\nyou must let it flow through the lips of your wives and your daughters.\n\nAdela's advice was followed.\n\nThese are the Grevetmen under whose direction this book is composed:--\n\nApol, Adela's husband; three times a sea-king; Grevetman of Ostflyland\nand Lindaoorden. The towns Liudgarda, Lindahem, and Stavia are under\nhis care.\n\nThe Saxman Storo, Sytia's husband; Grevetman over the Hoogefennen and\nWouden. Nine times he was chosen as duke or heerman (commander). The\ntowns Buda and Manna-garda-forda are under his care.\n\nAb\u00ealo, Jaltia's husband; Grevetman over the Zuiderfly-landen. He was\nthree times heerman. The towns Aken, Liudburg, and Katsburg are under\nhis care.\n\nEnoch, Dywcke's husband; Grevetman over Westflyland and Texel. He\nwas chosen nine times for sea-king. Waraburg, Medeasblik, Forana,\nand Fryasburg are under his care.\n\nFoppe, Dunroo's husband; Grevetman over the seven islands. He was\nfive times sea-king. The town Walhallagara is under his care.\n\nThis was inscribed upon the walls of Fryasburg in Texland, as well\nas at Stavia and Medeasblik.\n\nIt was Frya's day, and seven times seven years had elapsed since\nFesta was appointed Volksmoeder by the desire of Frya. The citadel of\nMedeasblik was ready, and a Burgtmaagd was chosen. Festa was about to\nlight her new lamp, and when she had done so in the presence of all\nthe people, Frya called from her watch-star, so that every one could\nhear it: \"Festa, take your style and write the things, that I may not\nspeak.\" Festa did as she was bid, and thus we became Frya's children,\nand our earliest history began.\n\nThis is our earliest history.\n\nWr-alda, who alone is eternal and good, made the beginning. Then\ncommenced time. Time wrought all things, even the earth. The earth\nbore grass, herbs, and trees, all useful and all noxious animals. All\nthat is good and useful she brought forth by day, and all that is\nbad and injurious by night.\n\nAfter the twelfth Juulfeest she brought forth three maidens:--\n\nLyda out of fierce heat.\n\nFinda out of strong heat.\n\nFrya out of moderate heat.\n\nWhen the last came into existence, Wr-alda breathed his spirit upon\nher in order that men might be bound to him. As soon as they were\nfull grown they took pleasure and delight in the visions of Wr-alda.\n\nHatred found its way among them.\n\nThey each bore twelve sons and twelve daughters--at every Juul-time\na couple. Thence come all mankind.\n\nLyda was black, with hair curled like a lamb's; her eyes shone like\nstars, and shot out glances like those of a bird of prey.\n\nLyda was acute. She could hear a snake glide, and could smell a fish\nin the water.\n\nLyda was strong and nimble. She could bend a large tree, yet when\nshe walked she did not bruise a flower-stalk.\n\nLyda was violent. Her voice was loud, and when she screamed in anger\nevery creature quailed.\n\nWonderful Lyda! She had no regard for laws; her actions were governed\nby her passions. To help the weak she would kill the strong, and when\nshe had done it she would weep by their bodies.\n\nPoor Lyda! She turned grey by her mad behaviour, and at last she died\nheart-broken by the wickedness of her children. Foolish children! They\naccused each other of their mother's death. They howled and fought\nlike wolves, and while they did this the birds devoured the corpse. Who\ncan refrain from tears at such a recital?\n\nFinda was yellow, and her hair was like the mane of a horse. She\ncould not bend a tree, but where Lyda killed one lion she killed ten.\n\nFinda was seductive. Her voice was sweeter than any bird's. Her\neyes were alluring and enticing, but whoever looked upon them became\nher slave.\n\nFinda was unreasonable. She wrote thousands of laws, but she never\nobeyed one. She despised the frankness of the good, and gave herself\nup to flatterers.\n\nThat was her misfortune. Her head was too full, but her heart was too\nvain. She loved nobody but herself, and she wished that all should\nlove her.\n\nFalse Finda! Honey-sweet were her words, but those who trusted them\nfound sorrow at hand.\n\nSelfish Finda! She wished to rule everybody, and her sons were like\nher. They made their sisters serve them, and they slew each other\nfor the mastery.\n\nTreacherous Finda! One wrong word would irritate her, and the\ncruellest deeds did not affect her. If she saw a lizard swallow a\nspider, she shuddered; but if she saw her children kill a Frisian,\nher bosom swelled with pleasure.\n\nUnfortunate Finda! She died in the bloom of her age, and the mode of\nher death is unknown.\n\nHypocritical children! Her corpse was buried under a costly stone,\npompous inscriptions were written on it, and loud lamentations were\nheard at it, but in private not a tear was shed.\n\nDespicable people! The laws that Finda established were written\non golden tables, but the object for which they were made was never\nattained. The good laws were abolished, and selfishness instituted bad\nones in their place. O Finda! then the earth overflowed with blood,\nand your children were mown down like grass. Yes, Finda! those were\nthe fruits of your vanity. Look down from your watch-star and weep.\n\nFrya was white like the snow at sunrise, and the blue of her eyes\nvied with the rainbow.\n\nBeautiful Frya! Like the rays of the sun shone the locks of her hair,\nwhich were as fine as spiders' webs.\n\nClever Frya! When she opened her lips the birds ceased to sing and\nthe leaves to quiver.\n\nPowerful Frya! At the glance of her eye the lion lay down at her feet\nand the adder withheld his poison.\n\nPure Frya! Her food was honey, and her beverage was dew gathered from\nthe cups of the flowers.\n\nSensible Frya! The first lesson that she taught her children was\nself-control, and the second was the love of virtue; and when they\nwere grown she taught them the value of liberty; for she said,\n\"Without liberty all other virtues serve to make you slaves, and to\ndisgrace your origin.\"\n\nGenerous Frya! She never allowed metal to be dug from the earth for\nher own benefit, but when she did it it was for the general use.\n\nMost happy Frya! Like the starry host in the firmament, her children\nclustered around her.\n\nWise Frya! When she had seen her children reach the seventh generation,\nshe summoned them all to Flyland, and there gave them her Tex, saying,\n\"Let this be your guide, and it can never go ill with you.\"\n\nExalted Frya! When she had thus spoken the earth shook like the sea\nof Wr-alda. The ground of Flyland sunk beneath her feet, the air\nwas dimmed by tears, and when they looked for their mother she was\nalready risen to her watching star; then at length thunder burst from\nthe clouds, and the lightning wrote upon the firmament \"Watch!\"\n\nFar-seeing Frya! The land from which she had risen was now a stream,\nand except her Tex all that was in it was overwhelmed.\n\nObedient children! When they came to themselves again, they made\nthis high mound and built this citadel upon it, and on the walls\nthey wrote the Tex, and that every one should be able to find it they\ncalled the land about it Texland. Therefore it shall remain as long\nas the earth shall be the earth.\n\n\n\n\n\n\nFRYA'S TEX.\n\n\nProsperity awaits the free. At last they shall see me again. Through\nhim only can I recognise as free who is neither a slave to another\nnor to himself. This is my counsel:--\n\n1. When in dire distress, and when mental and physical energy avail\nnothing, then have recourse to the spirit of Wr-alda; but do not\nappeal to him before you have tried all other means, for I tell you\nbeforehand, and time will prove its truth, that those who give way\nto discouragement sink under their burdens.\n\n2. To Wr-alda's spirit only shall you bend the knee in\ngratitude--thricefold--for what you have received, for what you do\nreceive, and for the hope of aid in time of need.\n\n3. You have seen how speedily I have come to your assistance. Do\nlikewise to your neighbour, but wait not for his entreaties. The\nsuffering would curse you, my maidens would erase your name from the\nbook, and I would regard you as a stranger.\n\n4. Let not your neighbour express his thanks to you on bended knee,\nwhich is only due to Wr-alda's spirit. Envy would assail you, Wisdom\nwould ridicule you, and my maidens would accuse you of irreverence.\n\n5. Four things are given for your enjoyment--air, water, land, and\nfire--but Wr-alda is the sole possessor of them. Therefore my counsel\nto you is, choose upright men who will fairly divide the labour and\nthe fruits, so that no man shall be exempt from work or from the duty\nof defence.\n\n6. If ever it should happen that one of your people should sell his\nfreedom, he is not of you, he is a bastard. I counsel you to expel him\nand his mother from the land. Repeat this to your children morning,\nnoon, and night, till they think of it in their dreams.\n\n7. If any man shall deprive another, even his debtor, of his liberty,\nlet him be to you as a vile slave; and I advise you to burn his body\nand that of his mother in an open place, and bury them fifty feet\nbelow the ground, so that no grass shall grow upon them. It would\npoison your cattle.\n\n8. Meddle not with the people of Lyda, nor of Finda, because Wr-alda\nwould help them, and any injury that you inflicted on them would\nrecoil upon your own heads.\n\n9. If it should happen that they come to you for advice or assistance,\nthen it behoves you to help them; but if they should rob you, then\nfall upon them with fire and sword.\n\n10. If any of them should seek a daughter of yours to wife, and she is\nwilling, explain to her her folly; but if she will follow her lover,\nlet her go in peace.\n\n11. If your son wishes for a daughter of theirs, do the same as to your\ndaughter; but let not either one or the other ever return among you,\nfor they would introduce foreign morals and customs, and if these\nwere accepted by you, I could no longer watch over you.\n\n12. Upon my servant Fasta I have placed all my hopes. Therefore\nyou must choose her for Eeremoeder. Follow my advice, then she will\nhereafter remain my servant as well as all the sacred maidens who\nsucceed her. Then shall the lamp which I have lighted for you never be\nextinguished. Its brightness shall always illuminate your intellect,\nand you shall always remain as free from foreign domination as your\nfresh river-water is distinct from the salt sea.\n\n\n\n\n\n\nTHIS HAS FASTA SPOKEN.\n\n\nAll the regulations which have existed a century, that is, a hundred\nyears, may by the advice of the Eeremoeder, with the consent of\nthe community, be inscribed upon the walls of the citadel, and when\ninscribed on the walls they become laws, and it is our duty to respect\nthem all. If by force or necessity any regulations should be imposed\nupon us at variance with our laws and customs, we must submit; but\nshould we be released, we must always return to our own again. That\nis Frya's will, and must be that of all her children.\n\n\n\n\n\n\nFASTA SAID--\n\n\nAnything that any man commences, whatever it may be, on the day\nappointed for Frya's worship shall eternally fail, for time has\nproved that she was right; and it is become a law that no man shall,\nexcept from absolute necessity, keep that day otherwise than as a\njoyful feast.\n\n\n\n\n\n\nTHESE ARE THE LAWS ESTABLISHED FOR THE GOVERNMENT OF THE CITADELS.\n\n\n1. Whenever a citadel is built, the lamp belonging to it must be\nlighted at the original lamp in Texland, and that can only be done\nby the mother.\n\n2. Every mother shall appoint her own maidens. She may even choose\nthose who are mothers in other towns.\n\n3. The mother of Texland may appoint her own successor, but should\nshe die without having done so, the election shall take place at a\ngeneral assembly of the whole nation.\n\n4. The mother of Texland may have twenty-one maidens and seven\nassistants, so that there may always be seven to attend the lamp day\nand night. She may have the same number of maidens who are mothers\nin other towns.\n\n5. If a maiden wishes to marry, she must announce it to the mother,\nand immediately resign her office, before her passion shall have\npolluted the light.\n\n6. For the service of the mother and of each of the Burgtmaidens\nthere shall be appointed twenty-one townsmen--seven civilians of\nmature years, seven warriors of mature years, and seven seamen of\nmature years.\n\n7. Out of the seven three shall retire every year, and shall not be\nreplaced by members of their own family nearer than the fourth degree.\n\n8. Each may have three hundred young townsmen as defenders.\n\n9. For this service they must study Frya's Tex and the laws. From\nthe sages they must learn wisdom, from the warriors the art of war,\nand from the sea-kings the skill required for distant voyages.\n\n10. Every year one hundred of the defenders shall return to their\nhomes, and those that may have been wounded shall remain in the\ncitadels.\n\n11. At the election of the defenders no burgher or Grevetman, or\nother person of distinction, shall vote, but only the people.\n\n12. The mother at Texland shall have three times seven active\nmessengers, and three times twelve speedy horses. In the other citadels\neach maiden shall have three messengers and seven horses.\n\n13. Every citadel shall have fifty agriculturists chosen by the people,\nbut only those may be chosen who are not strong enough to go to war\nor to go to sea.\n\n14. Every citadel must provide for its own sustenance, and must\nmaintain its own defences, and look after its share of the general\ncontributions.\n\n15. If a man is chosen to fill any office and refuses to serve, he\ncan never become a burgher, nor have any vote. And if he is already\na burgher, he shall cease to be so.\n\n16. If any man wishes to consult the mother or a Burgtmaid, he must\napply to the secretary, who will take him to the Burgtmaster. He\nwill then be examined by a surgeon to see if he is in good health. If\nhe is passed, he shall lay aside his arms, and seven warriors shall\npresent him to the mother.\n\n17. If the affair concerns only one district, he must bring forward not\nless than three witnesses; but if it affects the whole of Friesland,\nhe must have twenty-one additional witnesses, in order to guard\nagainst any deceptions.\n\n18. Under all circumstances the mother must take care that her\nchildren, that is, Frya's people, shall remain as temperate as\npossible. This is her most important duty, and it is the duty of all\nof us to help her in performing it.\n\n19. If she is called upon to decide any judicial question between\na Grevetman and the community, she must incline towards the side of\nthe community in order to maintain peace, and because it is better\nthat one man should suffer than many.\n\n20. If any one comes to the mother for advice, and she is prepared\nto give it, she must do it immediately. If she does not know what to\nadvise, he must remain waiting seven days; and if she then is unable\nto advise, he must go away without complaining, for it is better to\nhave no advice at all than bad advice.\n\n21. If a mother shall have given bad advice out of ill will, she must\nbe killed or driven out of the land, deprived of everything.\n\n22. If her Burgtheeren are accomplices, they are to be treated in a\nsimilar manner.\n\n23. If her guilt is doubtful or only suspected, it must be considered\nand debated, if necessary, for twenty-one weeks. If half the votes\nare against her, she must be declared innocent. If two-thirds are\nagainst her, she must wait a whole year. If the votes are then the\nsame, she must be considered guilty, but may not be put to death.\n\n24. If any of the one-third who have voted for her wish to go away\nwith her, they may depart with all their live and dead stock, and\nshall not be the less considered, since the majority may be wrong as\nwell as the minority.\n\n\n\n\n\n\nUNIVERSAL LAW.\n\n\n1. All free-born men are equal, wherefore they must all have equal\nrights on sea and land, and on all that Wr-alda has given.\n\n2. Every man may seek the wife of his choice, and every woman may\nbestow her hand on him whom she loves.\n\n3. When a man takes a wife, a house and yard must be given to him. If\nthere is none, one must be built for him.\n\n4. If he has taken a wife in another village, and wishes to remain,\nthey must give him a house there, and likewise the free use of\nthe common.\n\n5. To every man must be given a piece of land behind his house. No\nman shall have land in front of his house, still less an enclosure,\nunless he has performed some public service. In such a case it may be\ngiven, and the youngest son may inherit it, but after him it returns\nto the community.\n\n6. Every village shall possess a common for the general good, and the\nchief of the village shall take care that it is kept in good order,\nso that posterity shall find it uninjured.\n\n7. Every village shall have a market-place. All the rest of the land\nshall be for tillage and forest. No one shall fell trees without the\nconsent of the community, or without the knowledge of the forester;\nfor the forests are general property, and no man can appropriate them.\n\n8. The market charges shall not exceed one-twelfth of the value of\nthe goods either to natives or strangers. The portion taken for the\ncharges shall not be sold before the other goods.\n\n9. All the market receipts must be divided yearly into a hundred\nparts three days before the Juul-day.\n\n10. The Grevetman and his council shall take twenty parts; the keeper\nof the market ten, and his assistants five; the Volksmoeder one,\nthe midwife four, the village ten, and the poor and infirm shall have\nfifty parts.\n\n11. There shall be no usurers in the market.\n\nIf any should come, it will be the duty of the maidens to make it\nknown through the whole land, in order that such people may not be\nchosen for any office, because they are hard-hearted.\n\nFor the sake of money they would betray everybody--the people, the\nmother, their nearest relations, and even their own selves.\n\n12. If any man should attempt to sell diseased cattle or damaged\ngoods for sound, the market-keeper shall expel him, and the maidens\nshall proclaim him through the country.\n\nIn early times almost all the Finns lived together in their native\nland, which was called Aldland, and is now submerged. They were thus\nfar away, and we had no wars. When they were driven hitherwards, and\nappeared as robbers, then arose the necessity of defending ourselves,\nand we had armies, kings, and wars.\n\nFor all this there were established regulations, and out of the\nregulations came fixed laws.\n\n\n\n\n\n\nHERE FOLLOW THE LAWS WHICH WERE THUS ESTABLISHED.\n\n\n1. Every Frisian must resist the assailants with such weapons as he\ncan procure, invent, and use.\n\n2. When a boy is twelve years old he must devote one day in seven to\nlearning how to use his weapons.\n\n3. As soon as he is perfect in the use of them they are to be given\nto him, and he is to be admitted as a warrior.\n\n4. After serving as a warrior three years, he may become a citizen,\nand may have a vote in the election of the headman.\n\n5. When he has been seven years a voter he then may have a vote for\nthe chief or king, and may be himself elected.\n\n6. Every year he must be re-elected.\n\n7. Except the king, all other officials are re-eligible who act\naccording to Frya's laws.\n\n8. No king may be in office more than three years, in order that the\noffice may not be permanent.\n\n9. After an interval of seven years he may be elected again.\n\n10. If the king is killed by the enemy, his nearest relative may be\na candidate to succeed him.\n\n11. If he dies a natural death, or if his period of service has\nexpired, he shall not be succeeded by any blood relation nearer than\nthe fourth degree.\n\n12. Those who fight with arms are not men of counsel, therefore no\nking must bear arms. His wisdom must be his weapon, and the love of\nhis warriors his shield.\n\n\n\n\n\n\nTHESE ARE THE RIGHTS OF THE MOTHERS AND THE KINGS.\n\n\n1. If war breaks out, the mother sends her messengers to the king,\nwho sends messengers to the Grevetmen to call the citizens to arms.\n\n2. The Grevetmen call all the citizens together and decide how many\nmen shall be sent.\n\n3. All the resolutions must immediately be sent to the mother by\nmessengers and witnesses.\n\n4. The mother considers all the resolutions and decides upon them,\nand with this the king as well as the people must be satisfied.\n\n5. When in the field, the king consults only his superior officers, but\nthree citizens of the mother must be present, without any voice. These\ncitizens must send daily reports to the mother, that they may be sure\nnothing is done contrary to the counsels of Frya.\n\n6. If the king wishes to do anything which his council opposes,\nhe may not persist in it.\n\n7. If an enemy appears unexpectedly, then the king's orders must\nbe obeyed.\n\n8. If the king is not present, the next to him takes command, and so\non in succession according to rank.\n\n9. If there is no leader present, one must be chosen.\n\n10. If there is no time to choose, any one may come forward who feels\nhimself capable of leading.\n\n11. If a king has conquered a dangerous enemy, his successors may take\nhis name after their own. The king may, if he wishes, choose an open\npiece of ground for a house and ground; the ground shall be enclosed,\nand may be so large that there shall be seven hundred steps to the\nboundary in all directions from the house.\n\n12. His youngest son may inherit this, and that son's youngest son\nafter him; then it shall return to the community.\n\n\n\n\n\n\nHERE ARE THE RULES ESTABLISHED FOR THE SECURITY OF ALL FRISIANS.\n\n\n1. Whenever new laws are made or new regulations established, they\nmust be for the common good, and not for individual advantage.\n\n2. Whenever in time of war either ships or houses are destroyed,\neither by the enemy or as a matter of precaution, a general levy\nshall be assessed on the people to make it good again, so that no\none may neglect the general welfare to preserve his own interest.\n\n3. At the conclusion of a war, if any men are so severely wounded as\nto be unable to work, they shall be maintained at the public expense,\nand shall have the best seats at festivals, in order that the young\nmay learn to honour them.\n\n4. If there are widows and orphans, they shall likewise be maintained\nat the public expense; and the sons may inscribe the names of their\nfathers on their shields for the honour of their families.\n\n5. If any who have been taken prisoners should return, they must be\nkept separate from the camp, because they may have obtained their\nliberty by making treacherous promises, and thus they may avoid\nkeeping their promises without forfeiting their honour.\n\n6. If any enemies be taken prisoners, they must be sent to the interior\nof the country, that they may learn our free customs.\n\n7. If they are afterwards set free, it must be done with kindness\nby the maidens, in order that we may make them comrades and friends,\ninstead of haters and enemies.\n\n\n\n\n\n\nFROM MINNO'S WRITINGS.\n\n\nIf any one should be so wicked as to commit robbery, murder, arson,\nrape, or any other crime, upon a neighbouring state, and our people\nwish to inflict punishment, the culprit shall be put to death in\nthe presence of the offended, in order that no war may arise, and\nthe innocent suffer for the guilty. If the offended will spare his\nlife and forego their revenge, it may be permitted. If the culprit\nshould be a king, Grevetman, or other person in authority, we must\nmake good his fault, but he must be punished.\n\nIf he bears on his shield the honourable name of his forefathers,\nhis kinsmen shall no longer wear it, in order that every man may look\nafter the conduct of his relatives.\n\n\n\n\n\n\nLAWS FOR THE NAVIGATORS.\n\nNavigator is the title of those who make foreign voyages.\n\n\n1. All Frya's sons have equal rights, and every stalwart youth may\noffer himself as a navigator to the Olderman, who may not refuse him\nas long as there is any vacancy.\n\n2. The navigators may choose their own masters.\n\n3. The traders must be chosen and named by the community to which\nthey belong, and the navigators have no voice in their election.\n\n4. If during a voyage it is found that the king is bad or incompetent,\nanother may be put in his place, and on the return home he may make\nhis complaint to the Olderman.\n\n5. If the fleet returns with profits, the sailors may divide one-third\namong themselves in the following manner: The king twelve portions,\nthe admiral seven, the boatswains each two portions, the captains\nthree, and the rest of the crew each one part; the youngest boys\neach one-third of a portion, the second boys half a portion each,\nand the eldest boys two-thirds of a portion each.\n\n6. If any have been disabled, they must be maintained at the public\nexpense, and honoured in the same way as the soldiers.\n\n7. If any have died on the voyage, their nearest relatives inherit\ntheir portion.\n\n8. Their widows and orphans must be maintained at the public expense;\nand if they were killed in a sea-fight, their sons may bear the names\nof their fathers on their shields.\n\n9. If a topsailman is lost, his heirs shall receive a whole portion.\n\n10. If he was betrothed, his bride may claim seven portions in order\nto erect a monument to her bridegroom, but then she must remain a\nwidow all her life.\n\n11. If the community is fitting out a fleet, the purveyors must provide\nthe best provisions for the voyage, and for the women and children.\n\n12. If a sailor is worn out and poor, and has no house or patrimony,\none must be given him. If he does not wish for a house, his friends\nmay take him home; and the community must bear the expense, unless\nhis friends decline to receive it.\n\n\n\n\n\n\nUSEFUL EXTRACTS FROM THE WRITINGS LEFT BY MINNO.\n\n\nMinno was an ancient sea-king. He was a seer and a philosopher, and\nhe gave laws to the Cretans. He was born at Lindaoord, and after all\nhis wanderings he had the happiness to die at Lindahem.\n\nIf our neighbours have a piece of land or water which it would be\nadvantageous for us to possess, it is proper that we should offer to\nbuy it. If they refuse to sell it, we must let them keep it. This is\nFrya's Tex, and it would be unjust to act contrary to it.\n\nIf any of our neighbours quarrel and fight about any matter except\nland, and they request us to arbitrate, our best course will be\nto decline; but if they insist upon it, it must be done honourably\nand justly.\n\nIf any one comes and says, I am at war, you must help me; or another\ncomes and says, My son is an infant and incompetent, and I am old,\nso I wish you to be his guardian, and to take charge of my property\nuntil he is of age, it is proper to refuse in order that we may not\ncome into disputes about matters foreign to our free customs.\n\nWhenever a foreign trader comes to the open markets at Wyringen and\nAlmanland, if he cheats, he must immediately be fined, and it must\nbe published by the maidens throughout the whole country.\n\nIf he should come back, no one must deal with him. He must return as\nhe came.\n\nWhenever traders are chosen to go to trading stations, or to sail\nwith the fleets, they must be well known and of good reputation with\nthe maidens.\n\nIf, however, a bad man should by chance be chosen and should try to\ncheat, the others are bound to remove him. If he should have committed\na cheat, it must be made good, and the culprit must be banished from\nthe land in order that our name may be everywhere held in honour.\n\nIf we should be ill-treated in a foreign market, whether distant or\nnear, we must immediately attack them; for though we desire to be at\npeace, we must not let our neighbours underrate us or think that we\nare afraid.\n\nIn my youth I often grumbled at the strictness of the laws, but\nafterwards I learned to thank Frya for her Tex and our forefathers\nfor the laws which they established upon it. Wr-alda or Alvader has\ngiven me many years, and I have travelled over many lands and seas,\nand after all that I have seen, I am convinced that we alone are\nchosen by Alvader to have laws. Lyda's people can neither make laws\nnor obey them, they are too stupid and uncivilised. Many are like\nFinda. They are clever enough, but they are too rapacious, haughty,\nfalse, immoral, and bloodthirsty.\n\nThe toad blows himself out, but he can only crawl. The frog cries\n\"Work, work;\" but he can do nothing but hop and make himself\nridiculous. The raven cries \"Spare, spare;\" but he steals and wastes\neverything that he gets into his beak.\n\nFinda's people are just like these. They say a great deal about\nmaking good laws, and every one wishes to make regulations against\nmisconduct, but does not wish to submit to them himself. Whoever is\nthe most crafty crows over the others, and tries to make them submit\nto him, till another comes who drives him off his perch.\n\nThe word \"Eva\" is too sacred for common use, therefore men have\nlearned to say \"Evin.\"\n\n\"Eva\" means that sentiment which is implanted in the breast of every\nman in order that he may know what is right and what is wrong, and by\nwhich he is able to judge his own deeds and those of others; that is,\nif he has been well and properly brought up. \"Eva\" has also another\nmeaning; that is, tranquil, smooth, like water that is not stirred by a\nbreath of wind. If the water is disturbed it becomes troubled, uneven,\nbut it always has a tendency to return to its tranquil condition. That\nis its nature, just as the inclination towards justice and freedom\nexists in Frya's children. We derive this disposition from the spirit\nof our father Wr-alda, which speaks strongly in Frya's children,\nand will eternally remain so. Eternity is another symbol of Wr-alda,\nwho remains always just and unchangeable.\n\nEternal and unalterable are the signs wisdom and rectitude, which\nmust be sought after by all pious people, and must be possessed by\nall judges. If, therefore, it is desired to make laws and regulations\nwhich shall be permanent, they must be equal for all men. The judges\nmust pronounce their decisions according to these laws. If any crime\nis committed respecting which no law has been made, a general assembly\nof the people shall be called, where judgment shall be pronounced in\naccordance with the inspiration of Wr-alda's spirit. If we act thus,\nour judgment will never fail to be right.\n\nIf instead of doing right, men will commit wrong, there will arise\nquarrels and differences among people and states. Thence arise civil\nwars, and everything is thrown into confusion and destroyed; and,\nO foolish people! while you are injuring each other the spiteful\nFinda's people with their false priests come and attack your ports,\nravish your daughters, corrupt your morals, and at last throw the\nbonds of slavery over every freeman's neck.\n\n\n\n\n\n\nFROM MINNO'S WRITINGS.\n\n\nWhen Nyhalennia, whose real name was Min-erva, was well established,\nand the Krekalanders loved her as well as our own people did, there\ncame some princes and priests to her citadel and asked Min-erva, where\nher possessions lay. Hellenia answered, I carry my possessions in\nmy own bosom. What I have inherited is the love of wisdom, justice,\nand freedom. If I lose these I shall become as the least of your\nslaves; now I give advice for nothing, but then I should sell it. The\ngentlemen went away laughing and saying, Your humble servants, wise\nHellenia. But they missed their object, for the people took up this\nname as a name of honour. When they saw that their shot had missed they\nbegan to calumniate her, and to say that she had bewitched the people;\nbut our people and the good Krekalanders understood at once that it\nwas calumny. She was once asked, If you are not a witch, what is the\nuse of the eggs that you always carry with you? Min-erva answered,\nThese eggs are the symbols of Frya's counsels, in which our future\nand that of the whole human race lies concealed. Time will hatch them,\nand we must watch that no harm happens to them. The priests said, Well\nanswered; but what is the use of the dog on your right hand? Hellenia\nreplied, Does not the shepherd have a sheep-dog to keep his flock\ntogether? What the dog is to the shepherd I am in Frya's service. I\nmust watch over Frya's flocks. We understand that very well, said the\npriests; but tell us what means the owl that always sits upon your\nhead, is that light-shunning animal a sign of your clear vision? No,\nanswered Hellenia; he reminds me that there are people on earth who,\nlike him, have their homes in churches and holes, who go about in the\ntwilight, not, like him, to deliver us from mice and other plagues,\nbut to invent tricks to steal away the knowledge of other people, in\norder to take advantage of them, to make slaves of them, and to suck\ntheir blood like leeches. Another time they came with a whole troop\nof people, when the plague was in the country, and said: We are all\nmaking offerings to the gods that they may take away the plague. Will\nyou not help to turn away their anger, or have you yourself brought the\nplague into the land with all your arts? No, said Min-erva; I know no\ngods that do evil, therefore I cannot ask them to do better. I only\nknow one good spirit, that is Wr-alda's; and as he is good he never\ndoes evil. Where, then, does evil come from? asked the priests. All\nthe evil comes from you, and from the stupidity of the people who let\nthemselves be deceived by you. If, then, your god is so exceedingly\ngood, why does he not turn away the bad? asked the priests. Hellenia\nanswered: Frya has placed us here, and the carrier, that is, Time,\nmust do the rest. For all calamities there is counsel and remedy to\nbe found, but Wr-alda wills that we should search it out ourselves,\nin order that we may become strong and wise. If we will not do that,\nhe leaves us to our own devices, in order that we may experience the\nresults of wise or foolish conduct. Then a prince said, I should think\nit best to submit. Very possibly, answered Hellenia; for then men\nwould be like sheep, and you and the priests would take care of them,\nshearing them and leading them to the shambles. This is what our god\ndoes not desire, he desires that we should help one another, but that\nall should be free and wise. That is also our desire, and therefore our\npeople choose their princes, counts, councillors, chiefs, and masters\namong the wisest of the good men, in order that every man shall do\nhis best to be wise and good. Thus doing, we learn ourselves and\nteach the people that being wise and acting wisely can alone lead to\nholiness. That seems very good judgment, said the priests; but if you\nmean that the plague is caused by our stupidity, then Nyhellenia will\nperhaps be so good as to bestow upon us a little of that new light of\nwhich she is so proud. Yes, said Hellenia, but ravens and other birds\nof prey feed only on dead carrion, whereas the plague feeds not only\non carrion but on bad laws and customs and wicked passions. If you\nwish the plague to depart from you and not return, you must put away\nyour bad passions and become pure within and without. We admit that\nthe advice is good, said the priests, but how shall we induce all the\npeople under our rule to agree to it? Then Hellenia stood up and said:\nThe sparrows follow the sower, and the people their good princes,\ntherefore it becomes you to begin by rendering yourselves pure, so\nthat you may look within and without, and not be ashamed of your own\nconduct. Now, instead of purifying the people, you have invented foul\nfestivals, in which they have so long revelled that they wallow like\nswine in the mire to atone for your evil passions. The people began\nto mock and to jeer, so that she did not dare to pursue the subject;\nand one would have thought that they would have called all the people\ntogether to drive us out of the land; but no, in place of abusing\nher they went all about from the heathenish Krekaland to the Alps,\nproclaiming that it had pleased the Almighty God to send his clever\ndaughter Min-erva, surnamed Nyhellenia, over the sea in a cloud to\ngive people good counsel, and that all who listened to her should\nbecome rich and happy, and in the end governors of all the kingdoms\nof the earth. They erected statues to her on all their altars,\nthey announced and sold to the simple people advice that she had\nnever given, and related miracles that she had never performed. They\ncunningly made themselves masters of our laws and customs, and by\ncraft and subtlety were able to explain and spread them around. They\nappointed priestesses under their own care, who were apparently\nunder the protection of Festa, our first Eeremoeder, to watch over\nthe holy lamp; but that lamp they lit themselves, and instead of\nimbuing the priestesses with wisdom, and then sending them to watch\nthe sick and educate the young, they made them stupid and ignorant,\nand never allowed them to come out. They were employed as advisers,\nbut the advice which seemed to come from them was but the repetition of\nthe behests of the priests. When Nyhellenia died, we wished to choose\nanother mother, and some of us wished to go to Texland to look for\nher; but the priests, who were all-powerful among their own people,\nwould not permit it, and accused us before the people of being unholy.\n\n\n\n\n\n\nFROM THE WRITINGS OF MINNO.\n\n\nWhen I came away from Athenia with my followers, we arrived at\nan island named by my crew Kreta, because of the cries that the\ninhabitants raised on our arrival. When they really saw that we did\nnot come to make war, they were quiet, so that at last I was able to\nbuy a harbour in exchange for a boat and some iron implements, and a\npiece of land. When we had been settled there a short time, and they\ndiscovered that we had no slaves, they were very much astonished;\nand when I explained to them that we had laws which made everybody\nequal, they wished to have the same; but they had hardly established\nthem before the whole land was in confusion.\n\nThe priests and the princes declared that we had excited their\nsubjects to rebellion, and the people appealed to us for aid and\nprotection. When the princes saw that they were about to lose their\nkingdom, they gave freedom to their people, and came to me to establish\na code of laws. The people, however, got no freedom, and the princes\nremained masters, acting according to their own pleasure. When this\nstorm had passed, they began to sow divisions among us. They told my\npeople that I had invoked their assistance to make myself permanent\nking. Once I found poison in my food. So when a ship from Flyland\nsailed past, I quietly took my departure. Leaving alone, then, my own\nadventures, I will conclude this history by saying that we must not\nhave anything to do with Finda's people, wherever it may be, because\nthey are full of false tricks, fully as much to be feared as their\nsweet wine with deadly poison.\n\n\n                       HERE ENDS MINNO'S WRITING.\n\n\n\n\n\n\nTHESE ARE THE THREE PRINCIPLES ON WHICH THESE LAWS ARE FOUNDED.\n\n\n1. Everybody knows that he requires the necessaries of life, and if\nhe cannot obtain them he does not know how to preserve his life.\n\n2. All men have a natural desire to have children, and if it is not\nsatisfied they are not aware what evil may spring from it.\n\n3. Every man knows that he wishes to live free and undisturbed,\nand that others wish the same thing.\n\nTo secure this, these laws and regulations are made.\n\nThe people of Finda have also their rules and regulations, but these\nare not made according to what is just--only for the advantage of\npriests and princes--therefore their states are full of disputes\nand murder.\n\n1. If any man falls into a state of destitution, his case must be\nbrought before the count by the maidens, because a high-minded Frisian\ncannot bear to do that himself.\n\n2. If any man becomes poor because he will not work, he must be sent\nout of the country, because the cowardly and lazy are troublesome\nand ill-disposed, therefore they ought to be got rid of.\n\n3. Every young man ought to seek a bride and to be married at\nfive-and-twenty.\n\n4. If a young man is not married at five-and-twenty, he must be\ndriven from his home, and the younger men must avoid him. If then\nhe will not marry, he must be declared dead, and leave the country,\nso that he may not give offence.\n\n5. If a man is impotent, he must openly declare that no one has\nanything to fear from him, then he may come or go where he likes.\n\n6. If after that he commits any act of incontinence, then he must\nflee away; if he does not, he may be given over to the vengeance of\nthose whom he has offended, and no one may aid him.\n\n7. Any one who commits a theft shall restore it threefold. For a\nsecond offence he shall be sent to the tin mines. The person robbed\nmay forgive him if he pleases, but for a third offence no one shall\nprotect him.\n\n\n\n\n\n\nTHESE RULES ARE MADE FOR ANGRY PEOPLE.\n\n\n1. If a man in a passion or out of ill will breaks another's limb\nor puts out an eye or a tooth, he must pay whatever the injured\nman demands. If he cannot pay, he must suffer the same injury as\nhe has done to the other. If he refuses this, he must appeal to the\nBurgtmaagd in order to be sent to work in the iron or tin mines until\nhe has expiated his crime under the general law.\n\n2. If a man is so wicked as to kill a Frisian, he must forfeit his\nown life; but if the Burgtmaagd can send him to the tin mines for\nhis life before he is taken, she may do so.\n\n3. If the prisoner can prove by proper witnesses that the death was\naccidental, he may go free; but if it happens a second time, he must go\nto the tin mines, in order to avoid any unseemly hatred or vengeance.\n\n\n\n\n\n\nTHESE ARE THE RULES CONCERNING BASTARDS.\n\n\n1. If any man sets fire to another's house, he is no Frisian, he is\na bastard. If he is caught in the act, he must be thrown into the\nfire; and wherever he may flee, he shall never be secure from the\navenging justice.\n\n2. No true Frisian shall speak ill of the faults of his neighbours. If\nany man injures himself, but does no harm to others, he must be his\nown judge; but if he becomes so bad that he is dangerous to others,\nthey must bring it before the count. But if instead of going to the\ncount a man accuses another behind his back, he must be put on the\npillory in the market-place, and then sent out of the country, but\nnot to the tin mines, because even there a backbiter is to be feared.\n\n3. If any man should prove a traitor and show to our enemies the paths\nleading to our places of refuge, or creep into them by night, he must\nbe the offspring of Finda; he must be burnt. The sailors must take his\nmother and all his relations to a desolate island, and there scatter\nhis ashes, in order that no poisonous herbs may spring from them. The\nmaidens must curse his name in all the states, in order that no child\nmay be called by his name, and that his ancestors may repudiate him.\n\nWar had come to an end, but famine came in its place. There were\nthree men who each stole a sack of corn from different owners, but\nthey were all caught. The first owner brought his thief to the judge,\nand the maidens said everywhere that he had done right. The second\nowner took the corn away from his thief and let him go in peace. The\nmaidens said he has done well. The third owner went to the thief's\nhouse, and when he saw what misery was there, he went and brought a\nwaggon-load of necessaries to relieve their distress. Frya's maidens\ncame around him and wrote his deed in the eternal book, and wiped\nout all his sins. This was reported to the Eeremoeder, and she had\nit made known over the whole country.\n\n\n\n\n\n\nWHAT IS WRITTEN HEREUNDER IS INSCRIBED ON THE WALLS OF WARABURGT.\n\n(See Plate I.)\n\n\nWhat appears at the top is the signs of the Juul--that is, the first\nsymbol of Wr-alda, also of the origin or beginning from which Time\nis derived; this is the Kroder, which must always go round with the\nJuul. According to this model Frya formed the set hand which she\nused to write her Tex. When Fasta was Eeremoeder she made a running\nhand out of it. The Witkoning--that is, the Sea-King Godfried the\nOld--made separate numbers for the set hand and for the runic hand. It\nis therefore not too much that we celebrate it once a year. We may be\neternally thankful to Wr-alda that he allowed his spirit to exercise\nsuch an influence over our forefathers.\n\nIn her time Finda also invented a mode of writing, but that was so\nhigh-flown and full of flourishes that her descendants have soon lost\nthe meaning of it.\n\nAfterwards they learned our writing--that is, the Finns, the Thyriers,\nand the Krekalanders--but they did not know that it was taken\nfrom the Juul, and most therefore always be written round like the\nsun. Furthermore, they wished that their writing should be illegible\nby other people, because they always had matters to conceal. In\ndoing this they acted very unwisely, because their children could\nonly with great difficulty read the writings of their predecessors,\nwhereas our most ancient writings are as easy to read as those that\nwere written yesterday.\n\nHere is a specimen of the set hand and of the running hand, as well\nas of the figures, in both.\n\n(See Plate II.)\n\n\n\n\n\n\nTHIS STANDS INSCRIBED UPON ALL CITADELS.\n\n\nBefore the bad time came our country was the most beautiful in the\nworld. The sun rose higher, and there was seldom frost. The trees and\nshrubs produced various fruits, which are now lost. In the fields we\nhad not only barley, oats, and rye, but wheat which shone like gold,\nand which could be baked in the sun's rays. The years were not counted,\nfor one was as happy as another.\n\nOn one side we were bounded by Wr-alda's Sea, on which no one but us\nmight or could sail; on the other side we were hedged in by the broad\nTwiskland (Tusschenland, Duitschland), through which the Finda people\ndared not come on account of the thick forests and the wild beasts.\n\nEastward our boundary went to the extremity of the East Sea, and\nwestward to the Mediterranean Sea; so that besides the small rivers\nwe had twelve large rivers given us by Wr-alda to keep our land moist,\nand to show our seafaring men the way to his sea.\n\nThe banks of these rivers were at one time entirely inhabited\nby our people, as well as the banks of the Rhine from one end\nto the other. Opposite Denmark and Jutland we had colonies and a\nBurgtmaagd. Thence we obtained copper and iron, as well as tar and\npitch, and some other necessaries. Opposite to us we had Britain,\nformerly Westland, with her tin mines.\n\nBritain was the land of the exiles, who with the help of their\nBurgtmaagd had gone away to save their lives; but in order that they\nmight not come back they were tattooed with a B on the forehead, the\nbanished with a red dye, the other criminals with blue. Moreover, our\nsailors and merchants had many factories among the distant Krekalanders\nand in Lydia. In Lydia (Lybia) the people are black. As our country\nwas so great and extensive, we had many different names. Those who\nwere settled to the east of Denmark were called Jutten, because often\nthey did nothing else than look for amber (jutten) on the shore. Those\nwho lived in the islands were called Letten, because they lived an\nisolated life. All those who lived between Denmark and the Sandval,\nnow the Scheldt, were called Stuurlieden (pilots), Zeekampers (naval\nmen), and Angelaren (fishermen). The Angelaren were men who fished in\nthe sea, and were so named because they used lines and hooks instead of\nnets. From there to the nearest part of Krekaland the inhabitants were\ncalled Kadhemers, because they never went to sea but remained ashore.\n\nThose who were settled in the higher marches bounded by Twisklanden\n(Germany) were called Saxmannen, because they were always armed\nagainst the wild beasts and the savage Britons. Besides these we had\nthe names Landzaten (natives of the land), Marzaten (natives of the\nfens), and Woud or Hout zaten (natives of the woods).\n\n\n\n\n\n\nHOW THE BAD TIME CAME.\n\n\nDuring the whole summer the sun had been hid behind the clouds,\nas if unwilling to look upon the earth. There was perpetual calm,\nand the damp mist hung like a wet sail over the houses and the\nmarshes. The air was heavy and oppressive, and in men's hearts was\nneither joy nor cheerfulness. In the midst of this stillness the\nearth began to tremble as if she was dying. The mountains opened to\nvomit forth fire and flames. Some sank into the bosom of the earth,\nand in other places mountains rose out of the plain. Aldland, called\nby the seafaring people, Atland, disappeared, and the wild waves\nrose so high over hill and dale that everything was buried in the\nsea. Many people were swallowed up by the earth, and others who had\nescaped the fire perished in the water.\n\nIt was not only in Finda's land that the earth vomited fire, but also\nin Twiskland (Germany). Whole forests were burned one after the other,\nand when the wind blew from that quarter our land was covered with\nashes. Rivers changed their course, and at their mouths new islands\nwere formed of sand and drift.\n\nDuring three years this continued, but at length it ceased, and\nforests became visible. Many countries were submerged, and in other\nplaces land rose above the sea, and the wood was destroyed through\nthe half of Twiskland (Germany). Troops of Finda's people came and\nsettled in the empty places. Our dispersed people were exterminated\nor made slaves. Then watchfulness was doubly impressed upon us,\nand time taught us that union is force.\n\n\n\n\n\n\nTHIS IS INSCRIBED ON THE WARABURGT BY THE ALDEGAMUDE.\n\n\nThe Waraburgt is not a maiden's city, but the place where all the\nforeign articles brought by sailors were stored. It lies three hours\nsouth from Medeasblik.\n\n\n\nTHUS IS THE PREFACE.\n\nHills, bow your heads; weep, ye streams and clouds. Yes. Schoonland\n(Scandinavia) blushes, an enslaved people tramples on your garment,\nO Frya.\n\n\n\nTHIS IS THE HISTORY.\n\nOne hundred and one years after the submersion of Aldland a people\ncame out of the East. That people was driven by another. Behind us,\nin Twiskland (Germany), they fell into disputes, divided into two\nparties, and each went its own way. Of the one no account has come to\nus, but the other came in the back of our Schoonland, which was thinly\ninhabited, particularly the upper part. Therefore they were able to\ntake possession of it without contest, and as they did no other harm,\nwe would not make war about it. Now that we have learned to know them,\nwe will describe their customs, and after that how matters went between\nus. They were not wild people, like most of Finda's race; but, like the\nEgyptians, they have priests and also statues in their churches. The\npriests are the only rulers; they call themselves Magyars, and their\nheadman Magy. He is high priest and king in one. The rest of the people\nare of no account, and in subjection to them. This people have not even\na name; but we call them Finns, because although all the festivals are\nmelancholy and bloody, they are so formal that we are inferior to them\nin that respect. But still they are not to be envied, because they are\nslaves to their priests, and still more to their creeds. They believe\nthat evil spirits abound everywhere, and enter into men and beasts,\nbut of Wr-alda's spirit they know nothing. They have weapons of stone,\nthe Magyars of copper. The Magyars affirm that they can exorcise\nand recall the evil spirits, and this frightens the people, so that\nyou never see a cheerful face. When they were well established, the\nMagyars sought our friendship, they praised our language and customs,\nour cattle and iron weapons, which they would willingly have exchanged\nfor their gold and silver ornaments, and they always kept their people\nwithin their own boundaries, and that outwitted our watchfulness.\n\nEighty years afterwards, just at the time of the Juulfeest, they\noverran our country like a snowstorm driven by the wind. All who\ncould not flee away were killed. Frya was appealed to, but the\nSchoonlanders (Scandinavians) had neglected her advice. Then all\nthe forces were assembled, and three hours from Godasburgt they\nwere withstood, but war continued. Kat or Katerine was the name of\nthe priestess who was Burgtmaagd of Godasburgt. Kat was proud and\nhaughty, and would neither seek counsel nor aid from the mother;\nbut when the Burgtheeren (citizens) knew this, they themselves\nsent messengers to Texland to the Eeremoeder. Minna--this was the\nname of the mother--summoned all the sailors and the young men from\nOostflyland and Denmark. From this expedition the history of Wodin\nsprang, which is inscribed on the citadels, and is here copied. At\nAldergamude there lived an old sea-king whose name was Sterik, and\nwhose deeds were famous. This old fellow had three nephews. Wodin,\nthe eldest, lived at Lumkamakia, near the Eemude, in Oostflyland,\nwith his parents. He had once commanded troops. Teunis and Inka were\nnaval warriors, and were just then staying with their father at\nAldergamude. When the young warriors had assembled together, they\nchose Wodin to be their leader or king, and the naval force chose\nTeunis for their sea-king and Inka for their admiral. The navy then\nsailed to Denmark, where they took on board Wodin and his valiant host.\n\nThe wind was fair, so they arrived immediately in Schoonland. When the\nnorthern brothers met together, Wodin divided his powerful army into\nthree bodies. Frya was their war-cry, and they drove back the Finns\nand Magyars like children. When the Magy heard how his forces had\nbeen utterly defeated, he sent messengers with truncheon and crown,\nwho said to Wodin: O almighty king, we are guilty, but all that we\nhave done was done from necessity. You think that we attacked your\nbrothers out of ill will, but we were driven out by our enemies, who\nare still at our heels. We have often asked your Burgtmaagd for help,\nbut she took no notice of us. The Magy says that if we kill half our\nnumbers in fighting with each other, then the wild shepherds will come\nand kill all the rest. The Magy possesses great riches, but he has\nseen that Frya is much more powerful than all our spirits together. He\nwill lay down his head in her lap. You are the most warlike king on\nthe earth, and your people are of iron. Become our king, and we will\nall be your slaves. What glory it would be for you if you could drive\nback the savages! Our trumpets would resound with your praises, and\nthe fame of your deeds would precede you everywhere. Wodin was strong,\nfierce, and warlike, but he was not clear-sighted, therefore he was\ntaken in their toils, and crowned by the Magy.\n\nVery many of the sailors and soldiers to whom this proceeding was\ndispleasing went away secretly, taking Kat with them. But Kat, who did\nnot wish to appear before either the mother or the general assembly,\njumped overboard. Then a storm arose and drove the ships upon the\nbanks of Denmark, with the total destruction of their crews. This\nstrait was afterwards called the Kattegat. When Wodin was crowned,\nhe attacked the savages, who were all horsemen, and fell upon Wodin's\ntroops like a hailstorm; but like a whirl-wind they were turned back,\nand did not dare to appear again. When Wodin returned, Magy gave him\nhis daughter to wife. Whereupon he was incensed with herbs; but they\nwere magic herbs, and by degrees he became so audacious that he dared\nto disavow and ridicule the spirits of Frya and Wr-alda, while he\nbent his free head before the false and deceitful images. His reign\nlasted seven years, and then he disappeared. The Magy said that he\nwas taken up by their gods and still reigned over us, but our people\nlaughed at what they said. When Wodin had disappeared some time,\ndisputes arose. We wished to choose another king, but the Magy would\nnot permit it. He asserted that it was his right given him by his\nidols. But besides this dispute there was one between the Magyars and\nFinns, who would honour neither Frya nor Wodin; but the Magy did just\nas he pleased, because his daughter had a son by Wodin, and he would\nhave it that this son was of high descent. While all were disputing and\nquarrelling, he crowned the boy as king, and set up himself as guardian\nand counsellor. Those who cared more for themselves than for justice\nlet him work his own way, but the good men took their departure. Many\nMagyars fled back with their troops, and the sea-people took ship,\naccompanied by a body of stalwart Finns as rowers.\n\nNext comes upon the stage the history of Neef Teunis and Neef Inka.\n\n\n\n\n\n\nALL THIS IS INSCRIBED NOT ONLY ON THE WARABURGT, BUT ALSO ON THE\nBURGT STAVIA, WHICH LIES BEHIND THE PORT OF STAVRE.\n\n\nWhen Teunis wished to return home, he went first towards Denmark;\nbut he might not land there, for so the mother had ordered, nor\nwas he to land at Flyland nor anywhere about there. In this way he\nwould have lost all his people by want and hardship, so he landed\nat night to steal and sailed on by day. Thus coasting along, he at\nlength arrived at the colony of Kadik (Cadiz), so called because it\nwas built with a stone quay. Here they bought all kinds of stores,\nbut Tuntia the Burgtmaagd would not allow them to settle there. When\nthey were ready they began to disagree. Teunis wished to sail through\nthe straits to the Mediterranean Sea, and enter the service of the\nrich Egyptian king, as he had done before, but Inka said he had had\nenough of all those Finda's people. Inka thought that perchance some\nhigh-lying part of Atland might remain as an island, where he and\nhis people might live in peace. As the two cousins could not agree,\nTeunis planted a red flag on the shore, and Inka a blue flag. Every\nman could choose which he pleased, and to their astonishment the\ngreater part of the Finns and Magyars followed Inka, who had objected\nto serve the kings of Finda's people. When they had counted the people\nand divided the ships accordingly, the fleet separated. We shall hear\nof Teunis afterwards, but nothing more of Inka.\n\nNeef Teunis coasted through the straits to the Mediterranean\nSea. When Atland was submerged there was much suffering also on\nthe shores of the Mediterranean, on which account many of Finda's\npeople, Krekalanders, and people from Lyda's land, came to us. On\nthe other hand, many of our people went to Lyda's land. The result\nof all this was that the Krekalanders far and wide were lost to the\nsuperintendence of the mother. Teunis had reckoned on this, and had\ntherefore wished to find there a good haven from which he might go\nand serve under the rich princes; but as his fleet and his people had\nsuch a shattered appearance, the inhabitants on the coasts thought\nthat they were pirates, and drove them away. At last they arrived\nat the Phoenician coast, one hundred and ninety-three years after\nAtland was submerged. Near the coast they found an island with two\ndeep bays, so that there appeared to be three islands. In the middle\none they established themselves, and afterwards built a city wall\nround the place. Then they wanted to give it a name, but disagreed\nabout it. Some wanted to call it Fryasburgt, others Neeftunia; but\nthe Magyars and Finns begged that it might be called Thyrhisburgt.\n\nThyr was the name of one of their idols, and it was upon his feast-day\nthat they had landed there; and in return they offered to recognise\nTeunis as their perpetual king. Teunis let himself be persuaded, and\nthe others would not make any quarrel about it. When they were well\nestablished, they sent some old seamen and Magyars on an expedition as\nfar as the town of Sidon; but at first the inhabitants of the coast\nwould have nothing to do with them, saying, You are only foreign\nadventurers whom we do not respect. But when we sold them some of\nour iron weapons, everything went well. They also wished to buy our\namber, and their inquiries about it were incessant. But Teunis, who was\nfar-seeing, pretended that he had no more iron weapons or amber. Then\nmerchants came and begged him to let them have twenty vessels, which\nthey would freight with the finest goods, and they would provide as\nmany people to row as he would require. Twelve ships were then laden\nwith wine, honey, tanned leather, and saddles and bridles mounted in\ngold, such as had never been seen before.\n\nTeunis sailed to the Flymeer with all this treasure, which so\nenchanted the Grevetman of Westflyland that he induced Teunis to\nbuild a warehouse at the mouth of the Flymeer. Afterwards this place\nwas called Almanaland, and the market where they traded at Wyringen\nwas called Toelaatmarkt. The mother advised that they should sell\neverything except iron weapons, but no attention was paid to what she\nsaid. As the Thyriers had thus free play, they came from far and near\nto take away our goods, to the loss of our seafaring people. Therefore\nit was resolved in a general assembly to allow only seven Thyrian\nships and no more in a year.\n\n\n\n\n\n\nWHAT THE CONSEQUENCE OF THIS WAS.\n\n\nIn the northernmost part of the Mediterranean there lies an island\nclose to the coast. They now came and asked to buy that, on which a\ngeneral council was held.\n\nThe mother's advice was asked, and she wished to see them at\nsome distance, so she saw no harm in it; but as we afterwards\nsaw what a mistake we had made, we called the island Missellia\n(Marseilles). Hereafter will be seen what reason we had. The Golen,\nas the missionary priests of Sidon were called, had observed that\nthe land there was thinly peopled, and was far from the mother. In\norder to make a favourable impression, they had themselves called\nin our language followers of the truth; but they had better have\nbeen called abstainers from the truth, or, in short, \"Triuwenden,\"\nas our seafaring people afterwards called them. When they were well\nestablished, their merchants exchanged their beautiful copper weapons\nand all sorts of jewels for our iron weapons and hides of wild beasts,\nwhich were abundant in our southern countries; but the Golen celebrated\nall sorts of vile and monstrous festivals, which the inhabitants\nof the coast promoted with their wanton women and sweet poisonous\nwine. If any of our people had so conducted himself that his life was\nin danger, the Golen afforded him a refuge, and sent him to Phonisia,\nthat is, Palmland. When he was settled there, they made him write to\nhis family, friends, and connections that the country was so good and\nthe people so happy that no one could form any idea of it. In Britain\nthere were plenty of men, but few women. When the Golen knew this,\nthey carried off girls everywhere and gave them to the Britons for\nnothing. So all these girls served their purpose to steal children\nfrom Wr-alda in order to give them to false gods.\n\n\n\n\n\n\nNOW WE WILL WRITE ABOUT THE WAR BETWEEN THE BURGTMAAGDEN KALTA AND\nMIN-ERVA,\n\nAnd how we thereby lost all our southern lands and Britain to the\nGolen.\n\n\nNear the southern mouth of the Rhine and the Scheldt there are seven\nislands, named after Frya's seven virgins of the week. In the middle\nof one island is the city of Walhallagara (Middelburg), and on the\nwalls of this city the following history is inscribed. Above it are\nthe words \"Read, learn, and watch.\"\n\nFive hundred and sixty-three years after the submersion of Atland--that\nis, 1600 years before Christ--a wise town priestess presided here,\nwhose name was Min-erva--called by the sailors Nyhellenia. This name\nwas well chosen, for her counsels were new and clear above all others.\n\nOn the other side of the Scheldt, at Flyburgt, Sijrhed presided. This\nmaiden was full of tricks. Her face was beautiful, and her tongue\nwas nimble; but the advice that she gave was always conveyed in\nmysterious terms. Therefore the mariners called her Kalta, and the\nlandsmen thought it was a title. In the last will of the dead mother,\nRosamond was named first, Min-erva second, and Sijrhed third in\nsuccession. Min-erva did not mind that, but Sijrhed was very much\noffended. Like a foreign princess, she wished to be honoured, feared,\nand worshipped; but Min-erva only desired to be loved. At last all\nthe sailors, even from Denmark and Flymeer, did homage to her. This\nhurt Sijrhed, because she wanted to excel Min-erva. In order to\ngive an impression of her great watchfulness, she had a cock put\non her banner. So then Min-erva went and put a sheep-dog and an owl\non her banner. The dog, she said, guards his master and his flock,\nand the owl watches that the mice shall not devastate the fields;\nbut the cock in his lewdness and his pride is only fit to murder his\nnearest relations. When Kalta found that her scheme had failed she\nwas still more vexed, so she secretly sent for the Magyars to teach\nher conjuring. When she had had enough of this she threw herself into\nthe hands of the Gauls; but all her malpractices did not improve her\nposition. When she saw that the sailors kept more and more aloof from\nher, she tried to win them back by fear. At the full moon, when the\nsea was stormy, she ran over the wild waves, calling to the sailors\nthat they would all be lost if they did not worship her. Then she\nblinded their eyes, so that they mistook land for water and water for\nland, and in this way many a good ship was totally lost. At the first\nwar-feast, when all her countrymen were armed, she brought casks of\nbeer, which she had drugged. When they were all drunk she mounted her\nwar-horse, leaning her head upon her spear. Sunrise could not be more\nbeautiful. When she saw that the eyes of all were fixed upon her,\nshe opened her lips and said:--\n\nSons and daughters of Frya, you know that in these last times we have\nsuffered much loss and misery because the sailors no longer come to\nbuy our paper, but you do not know what the reason of it is. I have\nlong kept silence about it, but can do so no longer. Listen, then,\nmy friends, that you may know on which side to show your teeth. On\nthe other side of the Scheldt, where from time to time there come\nships from all parts, they make now paper from pumpkin leaves, by\nwhich they save flax and outdo us. Now, as the making of paper was\nalways our principal industry, the mother willed that people should\nlearn it from us; but Min-erva has bewitched all the people--yes,\nbewitched, my friends--as well as all our cattle that died lately. I\nmust come out with it. If I were not Burgtmaagd, I should know what\nto do. I should burn the witch in her nest.\n\nAs soon as she had uttered these words she sped away to her citadel;\nbut the drunken people were so excited that they did not stop to weigh\nwhat they had heard. In mad haste they hurried over the Sandfal,\nand as night came on they burst into the citadel. However, Kalta\nagain missed her aim; for Min-erva, her maidens, and her lamp were\nall saved by the alertness of the seamen.\n\n\n\n\n\n\nWE NOW COME TO THE HISTORY OF JON.\n\n\nJon, J\u00f4n, Jhon, Jan, are all the same name, though the pronunciation\nvaries, as the seamen like to shorten everything to be able to make\nit easier to call. Jon--that is, \"Given\"--was a sea-king, born at\nAlberga, who sailed from the Flymeer with a fleet of 127 ships fitted\nout for a long voyage, and laden with amber, tin, copper, cloth, linen,\nfelt, otter-skins, beaver and rabbit skins. He would also have taken\npaper from here, but when he saw how Kalta had destroyed the citadel\nhe became so angry that he went off with all his people to Flyburgt,\nand out of revenge set fire to it. His admiral and some of his people\nsaved the lamp and the maidens, but they could not catch Sijrhed\n(or Kalta). She climbed up on the furthest battlement, and they\nthought she must be killed in the flames; but what happened? While\nall her people stood transfixed with horror, she appeared upon her\nsteed more beautiful than ever, calling to them, \"To Kalta!\" Then the\nother Schelda people poured out towards her. When the seamen saw that,\nthey shouted, \"We are for Min-erva!\" from which arose a war in which\nthousands were killed.\n\nAt this time Rosamond the mother, who had done all in her power by\ngentle means to preserve peace, when she saw how bad it was, made\nshort work of it. Immediately she sent messengers throughout all\nthe districts to call a general levy, which brought together all\nthe defenders of the country. The landsmen who were fighting were\nall caught, but Jon with his seamen took refuge on board his fleet,\ntaking with him the two lamps, as well as Min-erva and the maidens\nof both the citadels. Helprik, the chief, summoned him to appear;\nbut while all the soldiers were on the other side of the Scheldt,\nJon sailed back to the Flymeer, and then straight to our islands. His\nfighting men and many of our people took women and children on board,\nand when Jon saw that he and his people would be punished for their\nmisdeeds, he secretly took his departure. He did well, for all our\nislanders, and the other Scheldt people who had been fighting were\ntransported to Britain. This step was a mistake, for now came the\nbeginning of the end. Kalta, who, people said, could go as easily on\nthe water as on the land, went to the mainland and on to Missellia\n(Marseilles). Then came the Gauls out of the Mediterranean Sea with\ntheir ships to Cadiz, and along all our coasts, and fell upon Britain;\nbut they could not make any good footing there, because the government\nwas powerful and the exiles were still Frisians. But now came Kalta and\nsaid: You were born free, and for small offences have been sent away,\nnot for your own improvement, but to get tin by your labour. If you\nwish to be free again, and take my advice, and live under my care,\ncome away. I will provide you with arms, and will watch over you. The\nnews flew through the land like lightning, and before the carrier's\nwheel had made one revolution she was mistress of all the Thyriers\nin all our southern states as far as the Seine. She built herself a\ncitadel on the high land to the north, and called it Kaltasburgh. It\nstill exists under the name of K\u00earenak. From this castle she ruled\nas a true mother, against their will, not for her followers, but over\nthem, who were thenceforth called Kelts. The Gauls gradually obtained\ndominion over the whole of Britain, partly because they no longer\nhad any citadel; secondly, because they had there no Burgtmaagden;\nand thirdly, because they had no real lamps. From all these causes\nthe people could not learn anything. They were stupid and foolish,\nand having allowed the Gauls to rob them of their arms, they were\nled about like a bull with a ring in his nose.\n\n\n\n\n\n\nNOW WE SHALL WRITE HOW IT FARED WITH JON.\n\nIT IS INSCRIBED AT TEXLAND.\n\n\nTen years after Jon went away, there arrived three ships in the\nFlymeer; the people cried Huzza! (What a blessing!) and from their\naccounts the mother had this written.\n\nWhen Jon reached the Mediterranean Sea, the reports of the Gauls had\npreceded him, so that on the nearest Italian coast he was nowhere\nsafe. Therefore he went with his fleet straight over to Lybia. There\nthe black men wanted to catch them and eat them. At last they came\nto Tyre, but Min-erva said, Keep clear, for here the air has been\nlong poisoned by the priests. The king was a descendant of Teunis,\nas we were afterwards informed; but as the priests wished to have a\nking, who, according to their ideas, was of long descent, they deified\nTeunis, to the vexation of his followers. After they had passed Tyre,\nthe Tyrians seized one of the rearmost ships, and as the ship was\ntoo far behind us, we could not take it back again; but Jon swore to\nbe revenged for it. When night came, Jon bent his course towards the\ndistant Krekalanden. At last they arrived at a country that looked\nvery barren, but they found a harbour there. Here, said Min-erva,\nwe need not perhaps have any fear of princes or priests, as they\nalways look out for rich fat lands. When they entered the harbour,\nthere was not room for all the ships, and yet most of the people were\ntoo cowardly to go any further. Then Jon, who wished to get away, went\nwith his spear and banner, calling to the young people, to know who\nwould volunteer to share his adventures. Min-erva did the same thing,\nbut she wished to remain there. The greater part stopped with Min-erva,\nbut the young sailors went with Jon. Jon took the lamp of Kalta and\nher maidens with him. Min-erva retained her lamp and her own maidens.\n\nBetween the near and the distant coasts of Italy Jon found some\nislands, which he thought desirable. Upon the largest he built a city\nin the wood between the mountains. From the smaller islands he made\nexpeditions for vengeance on the Tyrians, and plundered their ships\nand their lands. Therefore these islands were called Insul\u00e6 Piratarum,\nas well as Johannis Insul\u00e6.\n\nWhen Min-erva had examined the country which is called by the\ninhabitants Attica, she saw that the people were all goatherds,\nand that they lived on meat, wild roots, herbs, and honey. They were\nclothed in skins, and had their dwellings on the slopes (hellinga)\nof the hills, wherefore they were called Hellingers. At first they\nran away, but when they found that we did not attack them, they came\nback and showed great friendship. Min-erva asked if we might settle\nthere peaceably. This was agreed to on the condition that we should\nhelp them to fight against their neighbours, who came continually to\ncarry away their children and to rob their dwellings. Then we built\na citadel at an hour's distance from the harbour. By the advice of\nMin-erva it was called Athens, because, she said, those who come\nafter us ought to know that we are not here by cunning or violence,\nbut were received as friends (\u00e2tha). While we were building the citadel\nthe principal personages came to see us, and when they saw that we had\nno slaves it did not please them, and they gave her to understand it,\nas they thought that she was a princess. But Min-erva said, How did\nyou get your slaves? They answered, We bought some and took others\nin war. Min-erva replied, If nobody would buy slaves they would not\nsteal your children, and you would have no wars about it. If you wish\nto remain our allies, you will free your slaves. The chiefs did not\nlike this, and wanted to drive us away; but the most enlightened of\nthe people came and helped us to build our citadel, which was built\nof stone.\n\nThis is the history of Jon and of Min-erva.\n\nWhen they had finished their story they asked respectfully for iron\nweapons; for, said they, our foes are powerful, but if we have good\narms we can withstand them. When this had been agreed to, the people\nasked if Frya's customs would flourish in Athens and in other parts\nof Greece (Krekalanden). The mother answered, If the distant Greeks\nbelong to the direct descent of Frya, then they will flourish; but if\nthey do not descend from Frya, then there will be a long contention\nabout it, because the carrier must make five thousand revolutions of\nhis Juul before Finda's people will be ripe for liberty.\n\n\n\n\n\n\nTHIS IS ABOUT THE GEERTMEN.\n\nWhen Hellenia or Min-erva died, the priests pretended to be with us,\nand in order to make it appear so, they deified Hellenia. They refused\nto have any other mother chosen, saying that they feared there was\nno one among her maidens whom they could trust as they had trusted\nMin-erva, surnamed Nyhellenia.\n\nBut we would not recognise Min-erva as a goddess, because she herself\nhad told us that no one could be perfectly good except the spirit of\nWr-alda. Therefore we chose Geert Pyre's daughter for our mother. When\nthe priests saw that they could not fry their herrings on our fire\n(have everything their own way), they left Athens, and said that we\nrefused to acknowledge Min-erva as a goddess out of envy, because she\nhad shown so much affection to the natives. Thereupon they gave the\npeople statues of her, declaring that they might ask of them whatever\nthey liked, as long as they were obedient to her. By these kinds\nof tales the stupid people were estranged from us, and at last they\nattacked us; but as we had built our stone city wall with two horns\ndown to the sea, they could not get at us. Then, lo and behold! an\nEgyptian high priest, bright of eye, clear of brain, and enlightened\nof mind, whose name was Cecrops, came to give them advice.\n\nWhen he saw that with his people he could not storm our wall, he sent\nmessengers to Tyre. Thereupon there arrived three hundred ships full\nof wild mountain soldiers, which sailed unexpectedly into our haven\nwhile we were defending the walls. When they had taken our harbour,\nthe wild soldiers wanted to plunder the village and our ships--one\nhad already ravished a girl--but Cecrops would not permit it; and\nthe Tyrian sailors, who still had Frisian blood in their veins, said,\nIf you do that we will burn our ships, and you shall never see your\nmountains again. Cecrops, who had no inclination towards murder\nor devastation, sent messengers to Geert, requiring her to give\nup the citadel, offering her free exit with all her live and dead\nproperty, and her followers the same. The wisest of the citizens,\nseeing that they could not hold the citadel, advised Geert to accept\nat once, before Cecrops became furious and changed his mind. Three\nmonths afterwards Geert departed with the best of Frya's sons, and\nseven times twelve ships. Soon after they had left the harbour they\nfell in with at least thirty ships coming from Tyre with women and\nchildren. They were on their way to Athens, but when they heard how\nthings stood there they went with Geert. The sea-king of the Tyrians\nbrought them altogether through the strait which at that time ran\ninto the Red Sea (now re-established as the Suez Canal). At last\nthey landed at the Punjab, called in our language the Five Rivers,\nbecause five rivers flow together to the sea. Here they settled, and\ncalled it Geertmania. The King of Tyre afterwards, seeing that all\nhis best sailors were gone, sent all his ships with his wild soldiers\nto catch them, dead or alive. When they arrived at the strait, both\nthe sea and the earth trembled. The land was upheaved so that all the\nwater ran out of the strait, and the muddy shores were raised up like\na rampart. This happened on account of the virtues of the Geertmen,\nas every one can plainly understand.\n\n\n\n\n\n\nIN THE YEAR ONE THOUSAND AND FIVE AFTER ATLAND WAS SUBMERGED, THIS\nWAS INSCRIBED ON THE EASTERN WALL OF FRYASBURGT.\n\n\nAfter twelve years had elapsed without our seeing any Italians in\nAlmanland, there came three ships, finer than any that we possessed\nor had ever seen.\n\nOn the largest of them was a king of the Jonischen Islands whose name\nwas Ulysses, the fame of whose wisdom was great. To him a priestess\nhad prophesied that he should become the king of all Italy provided he\ncould obtain a lamp that had been lighted at the lamp in Texland. For\nthis purpose he had brought great treasures with him, above all,\njewels for women more beautiful than had ever been seen before. They\nwere from Troy, a town that the Greeks had taken. All these treasures\nhe offered to the mother, but the mother would have nothing to do with\nthem. At last, when he found that there was nothing to be got from\nher, he went to Walhallagara (Walcheren). There there was established\na Burgtmaagd whose name was Kaat, but who was commonly called Kalip,\nbecause her lower lip stuck out like a mast-head. Here he tarried for\nyears, to the scandal of all that knew it. According to the report\nof the maidens, he obtained a lamp from her; but it did him no good,\nbecause when he got to sea his ship was lost, and he was taken up\nnaked and destitute by another ship. There was left behind by this\nking a writer of pure Frya's blood, born in the new harbour of Athens,\nwho wrote for us what follows about Athens, from which may be seen\nhow truly the mother Hel-licht spoke when she said that the customs\nof Frya could never take firm hold in Athens.\n\nFrom the other Greeks you will have heard a great deal of bad about\nCecrops, because he was not in good repute; but I dare affirm that he\nwas an enlightened man; very renowned both among the inhabitants and\namong us, for he was against oppression, unlike the other priests,\nand was virtuous, and knew how to value the wisdom of distant\nnations. Knowing that, he permitted us to live according to our own\nAsegaboek. There was a story current that he was favourable to us\nbecause he was the son of a Frisian girl and an Egyptian priest: the\nreason of this was that he had blue eyes, and that many of our girls\nhad been stolen and sold to Egypt, but he never confirmed this. However\nit may have been, certain it is that he showed us more friendship than\nall the other priests together. When he died, his successors soon began\nto tear up our charters, and gradually to enact so many unsuitable\nstatutes that at long last nothing remained of liberty but the shadow\nand the name. Besides, they would not allow the laws to be written,\nso that the knowledge of them was hidden from us. Formerly all the\ncases in Athens were pleaded in our language, but afterwards in both\nlanguages, and at last in the native language only. At first the men of\nAthens only married women of our own race, but the young men as they\ngrew up with the girls of the country took them to wife. The bastard\nchildren of this connection were the handsomest and cleverest in the\nworld; but they were likewise the wickedest, wavering between the two\nparties, paying no regard to laws or customs except where they suited\ntheir own interests. As long as a ray of Frya's spirit existed, all\nthe building materials were for common use, and no one might build a\nhouse larger or better than his neighbours; but when some degenerate\ntownspeople got rich by sea-voyages and by the silver that their slaves\ngot in the silver countries, they went to live out on the hills or\nin the valleys. There, behind high enclosures of trees or walls,\nthey built palaces with costly furniture, and in order to remain\nin good odour with the nasty priests, they placed there likenesses\nof false gods and unchaste statues. Sometimes the dirty priests and\nprinces wished for the boys rather than the girls, and often led them\nastray from the paths of virtue by rich presents or by force. Because\nriches were more valued by this lost and degenerate race than virtue\nor honour, one sometimes saw boys dressed in splendid flowing robes,\nto the disgrace of their parents and maidens, and to the shame of\ntheir own sex. If our simple parents came to a general assembly at\nAthens and made complaints, a cry was raised, Hear, hear! there is\na sea-monster going to speak. Such is Athens become, like a morass\nin a tropical country full of leeches, toads, and poisonous snakes,\nin which no man of decent habits can set his foot.\n\n\n\n\n\n\nTHIS IS INSCRIBED IN ALL OUR CITADELS.\n\n\nHow our Denmark was lost to us 1602 years after the submersion of\nAtland. Through the mad wantonness of Wodin, Magy had become master\nof the east part of Scandinavia. They dare not come over the hills\nand over the sea. The mother would not prevent it. She said, I see\nno danger in their weapons, but much in taking the Scandinavians\nback again, because they are so degenerate and spoilt. The general\nassembly were of the same opinion. Therefore it was left to him. A\ngood hundred years ago Denmark began to trade; they gave their iron\nweapons in exchange for gold ornaments, as well as for copper and\niron-ore. The mother sent messengers to advise them to have nothing\nto do with this trade. There was danger to their morals in it, and if\nthey lost their morals they would soon lose their liberty. But the\nDenmarkers paid no attention to her. They did not believe that they\ncould lose their morals, therefore they would not listen to her. At\nlast they were at a loss themselves for weapons and necessaries, and\nthis difficulty was their punishment. Their bodies were brilliantly\nadorned, but their cupboards and their sheds were empty. Just one\nhundred years after the first ship with provisions sailed from\nthe coast, poverty and want made their appearance, hunger spread\nher wings all over the country, dissension marched proudly about\nthe streets and into the houses, charity found no place, and unity\ndeparted. The child asked its mother for food; she had no food to\ngive, only jewels. The women applied to their husbands, the husbands\nappealed to the counts; the counts had nothing to give, or if they had,\nthey hid it away. Now the jewels must be sold, but while the sailors\nwere away for that purpose, the frost came and laid a plank upon the\nsea and the strait (the Sound). When the frost had made the bridge,\nvigilance ceased in the land, and treachery took its place. Instead\nof watching on the shores, they put their horses in their sledges\nand drove off to Scandinavia. Then the Scandinavians, who hungered\nafter the land of their forefathers, came to Denmark. One bright\nnight they all came. Now, they said, we have a right to the land of\nour fathers; and while they were fighting about it, the Finns came to\nthe defenceless villages and ran away with the children. As they had\nno good weapons, they lost the battle, and with it their freedom,\nand Magy became master. All this was the consequence of their not\nreading Frya's Tex, and neglecting her counsels. There are some who\nthink that they were betrayed by the counts, and that the maidens\nhad long suspected it; but if any one attempted to speak about it,\nhis mouth was shut by golden chains.\n\nWe can express no opinion about it, we can only say to you, Do not\ntrust too much to the wisdom of your princes or of your maidens;\nbut if you wish to keep things straight, everybody must watch over\nhis own passions, as well as the general welfare.\n\nTwo years afterwards Magy himself came with a fleet of light boats\nto steal the lamp from the mother of Texland. This wicked deed he\naccomplished one stormy winter night, while the wind roared and the\nhail rattled against the windows. The watchman on the tower hearing\nthe noise, lighted his torch. As soon as the light from the tower fell\nupon the bastion, he saw that already armed men had got over the wall.\n\nHe immediately gave the alarm, but it was too late. Before the guard\nwas ready, there were two thousand people battering the gate. The\nstruggle did not last long. As the guard had not kept a good watch,\nthey were overwhelmed. While the fight was going on, a rascally\nFinn stole into the chamber of the mother, and would have done her\nviolence. She resisted him, and threw him down against the wall. When\nhe got up, he ran his sword through her: If you will not have me,\nyou shall have my sword. A Danish soldier came behind him and clave\nhis head in two. There came from it a stream of black blood and a\nwreath of blue flame.\n\nThe Magy had the mother nursed on his own ship. As soon as she was well\nenough to speak clearly, the Magy told her that she must sail with him,\nbut that she should keep her lamp and her maidens, and should hold a\nstation higher than she had ever done before. Moreover, he said that\nhe should ask her, in presence of all his chief men, if he would become\nthe ruler of all the country and people of Frya; that she must declare\nand affirm this, or he would let her die a painful death. Then, when\nhe had gathered all his chiefs around her bed, he asked, in a loud\nvoice, Frana, since you are a prophetess, shall I become ruler over\nall the lands and people of Frya? Frana did as if she took no notice\nof him; but at last she opened her lips, and said: My eyes are dim,\nbut the other light dawns upon my soul. Yes, I see it. Hear, Irtha,\nand rejoice with me. At the time of the submersion of Atland, the\nfirst spoke of the Juul stood at the top. After that it went down,\nand our freedom with it. When two spokes, or two thousand years,\nshall have rolled down, the sons shall arise who have been bred\nof the fornication of the princes and priests with the people, and\nshall witness against their fathers. They shall all fall by murder,\nbut what they have proclaimed shall endure, and shall bear fruit in\nthe bosoms of able men, like good seed which is laid in thy lap. Yet a\nthousand years shall the spoke descend, and sink deeper in darkness,\nand in the blood shed over you by the wickedness of the princes and\npriests. After that, the dawn shall begin to glow. When they perceive\nthis, the false princes and priests will strive and wrestle against\nfreedom; but freedom, love, and unity will take the people under their\nprotection, and rise out of the vile pool. The light which at first\nonly glimmered shall gradually become a flame. The blood of the bad\nshall flow over your surface, but you must not absorb it. At last\nthe poisoned animals shall eat it, and die of it. All the stories\nthat have been written in praise of the princes and priests shall\nbe committed to the flames. Thenceforth your children shall live in\npeace. When she had finished speaking she sank down.\n\nThe Magy, who had not understood her, shrieked out, I have asked\nyou if I should become master of all the lands and people of Frya,\nand now you have been speaking to another. Frana raised herself up,\nstared at him, and said, Before seven days have passed your soul\nshall haunt the tombs with the night-birds, and your body shall be at\nthe bottom of the sea. Very good, said the Magy, swelling with rage;\nsay that I am coming. Then he said to his executioners, Throw this\nwoman overboard. This was the end of the last of the mothers. We do\nnot ask for revenge. Time will provide that; but a thousand thousand\ntimes we will call with Frya, Watch! watch! watch!\n\n\n\n\n\n\nHOW IT FARED AFTERWARDS WITH THE MAGY.\n\n\nAfter the murder of the mother, he brought the lamp and the\nmaidens into his own ship, together with all the booty that he\nchose. Afterwards he went up the Flymeer because he wished to take\nthe maiden of Medeasblik or Stavoren and install her as mother;\nbut there they were on their guard. The seafaring men of Stavoren\nand Alderga would gladly have gone to Jon, but the great fleet was\nout on a distant voyage; so they proceeded in their small fleet to\nMedeasblik, and kept themselves concealed in a sheltered place behind\ntrees. The Magy approached Medeasblik in broad daylight; nevertheless,\nhis men boldly stormed the citadel. But as they landed from the boats,\nour people sallied forth from the creek, and shot their arrows with\nballs of burning turpentine upon the fleet. They were so well aimed\nthat many of the ships were instantly on fire. Those left to guard\nthe ships shot at us, but they could not reach us. When at last a\nburning ship drifted towards the ship of the Magy, he ordered the man\nat the helm to sheer off, but this man was the Dane who had cleft the\nhead of the Finn. He said, You sent our Eeremoeder to the bottom of\nthe sea to say that you were coming. In the bustle of the fight you\nmight forget it; now I will take care that you keep your word. The\nMagy tried to push him off, but the sailor, a real Frisian and strong\nas an ox, clutched his head with both hands, and pitched him into\nthe surging billows. Then he hoisted up his brown shield, and sailed\nstraight to our fleet. Thus the maidens came unhurt to us; but the\nlamp was extinguished, and no one knew how that had happened. When\nthose on the uninjured ships heard that the Magy was drowned, they\nsailed away, because their crews were Danes. When the fleet was far\nenough off, our sailors turned and shot their burning arrows at the\nFinns. When the Finns saw that, and found that they were betrayed,\nthey fell into confusion, and lost all discipline and order. At this\nmoment the garrison sallied forth from the citadel. Those who resisted\nwere killed, and those who fled found their death in the marshes of\nthe Krylinger wood.\n\n\n\n\n\n\nPOSTSCRIPT.\n\n\nWhen the sailors were in the creek, there was a wag from Stavoren\namong them, who said, Medea may well laugh if we rescue her from\nher citadel. Upon this, the maidens gave to the creek the name Medea\nm\u00eailakkia (Lake of Medea). The occurrences that happened after this\neverybody can remember. The maidens ought to relate it in their\nown way, and have it well inscribed. We consider that our task is\nfulfilled. Hail!\n\n\n                          THE END OF THE BOOK.\n\n\n\n\n\n\nTHE WRITINGS OF ADELBROST AND APOLLONIA.\n\n\nMy name is Adelbrost, the son of Apol and Adela. I was elected by my\npeople as Grevetman over the Lindaoorden. Therefore I will continue\nthis book in the same way as my mother has spoken it.\n\nAfter the Magy was killed and Fryasburgt was restored, a mother\nhad to be chosen. The mother had not named her successor, and her\nwill was nowhere to be found. Seven months later a general assembly\nwas called at Gr\u00eaneg\u00e2 (Groningen), because it was on the boundary of\nSaxamarken. My mother was chosen, but she would not be the mother. She\nhad saved my father's life, in consequence of which they had fallen\nin love with each other, and she wished to marry. Many people wished\nmy mother to alter her decision, but she said an Eeremoeder ought to\nbe as pure in her conscience as she appears outwardly, and to have\nthe same love for all her children. Now, as I love Apol better than\nanything else in the world, I cannot be such a mother. Thus spoke and\nreasoned Adela, but all the other maidens wished to be the mother. Each\nstate was in favour of its own maiden, and would not yield. Therefore\nnone was chosen, and the kingdom was without any restraint. From what\nfollows you will understand Liudgert, the king who had lately died,\nhad been chosen in the lifetime of the mother, and seemingly with\nthe love and confidence of all the states. It was his turn to live\nat the great court of Dokhem, and in the lifetime of the mother\ngreat honour was done to him there, as there were more messengers\nand knights there than had ever been seen there before. But now he\nwas lonely and forsaken, because every one was afraid that he would\nset himself above the law, and rule them like the slave kings. Every\nheadman imagined that he did enough if he looked after his own state,\nand did not care for the others. With the Burgtmaagden it was still\nworse. Each of them depended upon her own judgment, and whenever a\nGrevetman did anything without her, she raised distrust between him\nand his people. If any case happened which concerned several states,\nand one maid had been consulted, the rest all exclaimed that she had\nspoken only in the interest of her own state. By such proceedings\nthey brought disputes among the states, and so severed the bond of\nunion that the people of one state were jealous of those of the rest,\nor at least considered them as strangers; the consequence of which\nwas that the Gauls or Truwenden (Druids) took possession of our lands\nas far as the Scheldt, and the Magy as far as the Wesara. How this\nhappened my mother has explained, otherwise this book would not have\nbeen written, although I have lost all hope that it would be of any\nuse. I do not write in the hope that I shall win back the land or\npreserve it: in my opinion that is impossible. I write only for the\nfuture generations, that they may all know in what way we were lost,\nand that each may learn that every crime brings its punishment.\n\nMy name is Apollonia. Two-and-thirty days after my mother's death\nmy brother Adelbrost was found murdered on the wharf, his skull\nfractured and his limbs torn asunder. My father, who lay ill, died of\nfright. Then my younger brother, Apol, sailed from here to the west\nside of Schoonland. There he built a citadel named Lindasburgt, in\norder there to avenge our wrong. Wr-alda accorded him many years for\nthat. He had five sons, who all caused fear to Magy, and brought fame\nto my brother. After the death of my mother and my brother, all the\nbravest of the land joined together and made a covenant, called the\nAdelbond. In order to preserve us from injury, they brought me and my\nyoungest brother, Adelhirt, to the burgt--me to the maidens, and him to\nthe warriors. When I was thirty years old I was chosen as Burgtmaagd,\nand my brother at fifty was chosen Grevetman. From mother's side my\nbrother was the sixth, but from father's side the third. By right,\ntherefore, his descendants could not put \"overa Linda\" after their\nnames, but they all wished to do it in honour of their mother. In\naddition to this, there was given to us also a copy of \"The Book of\nAdela's Followers.\" That gave me the most pleasure, because it came\ninto the world by my mother's wisdom. In the burgt I have found other\nwritings also in praise of my mother. All this I will write afterwards.\n\nThese are the writings left by Bruno, who was the writer of this\nburgt. After the followers of Adela had made copies, each in his\nkingdom, of what was inscribed upon the walls of the burgt, they\nresolved to choose a mother. For this purpose a general assembly\nwas called at this farm. By the first advice of Adela, Teuntje was\nrecommended. That would have been arranged, only that my Burgtmaagd\nasked to speak: she had always supposed that she would be chosen\nmother, because she was at the burgt from which mothers had generally\nbeen chosen. When she was allowed to speak, she opened her false\nlips and said: You all seem to place great value on Adela's advice,\nbut that shall not shut my mouth. Who is Adela, and whence comes it\nthat you respect her so highly? She was what I am now, a Burgtmaagd\nof this place; is she, then, wiser and better than I and all the\nothers? or is she more conversant with our laws and customs? If that\nhad been the case, she would have become mother when she was chosen;\nbut instead of that, she preferred matrimony to a single life, watching\nover herself and her people. She is certainly very clear-sighted,\nbut my eyes are far from being dim. I have observed that she is very\nmuch attached to her husband, which is very praiseworthy; but I see,\nlikewise, that Teuntje is Apol's niece. Further I say nothing.\n\nThe principal people understood very well which way the wind\nblew with her; but among the people there arose disputes, and as\nmost of the people came from here, they would not give the honour\nto Teuntje. The conferences were ended, knives were drawn, and no\nmother was chosen. Shortly afterwards one of our messengers killed his\ncomrade. As he had been a man of good character hitherto, my Burgtmaagd\nhad permission to help him over the frontier; but instead of helping\nhim over to Twiskland (Germany), she fled with him herself to Wesara,\nand then to the Magy. The Magy, who wished to please his sons of Frya,\nappointed her mother of Godaburgt, in Schoonland; but she wished for\nmore, and she told him that if he could get Adela out of the way\nhe might become master of the whole of Frya's land. She said she\nhated Adela for having prevented her from being chosen mother. If\nhe would promise her Texland, her messenger should serve as guide to\nhis warriors. All this was confessed by her messenger.\n\n\n\n\n\n\nTHE SECOND WRITING.\n\n\nFifteen months after the last general assembly, at the festival of the\nharvest month, everybody gave himself up to pleasure and merry-making,\nand no one thought of anything but diversion; but Wr-alda wished\nto teach us that watchfulness should never be relaxed. In the\nmidst of the festivities the fog came and enveloped every place in\ndarkness. Cheerfulness melted away, but watchfulness did not take its\nplace. The coastguard deserted their beacons, and no one was to be\nseen on any of the paths. When the fog rose, the sun scarcely appeared\namong the clouds; but the people all came out shouting with joy, and\nthe young folks went about singing to their bagpipes, filling the air\nwith their melody. But while every one was intoxicated with pleasure,\ntreachery had landed with its horses and riders. As usual, darkness\nhad favoured the wicked, and they had slipped in through the paths\nof Linda's wood. Before Adela's door twelve girls led twelve lambs,\nand twelve boys led twelve calves. A young Saxon bestrode a wild bull\nwhich he had caught and tamed. They were decked with all kinds of\nflowers, and the girls' dresses were fringed with gold from the Rhine.\n\nWhen Adela came out of her house, a shower of flowers fell on her head;\nthey all cheered loudly, and the fifes of the boys were heard over\neverything. Poor Adela! poor people! how short will be your joy! When\nthe procession was out of sight, a troop of Magyar soldiers rushed\nup to Adela's house. Her father and her husband were sitting on the\nsteps. The door was open, and within stood Adelbrost her son. When he\nsaw the danger of his parents, he took his bow from the wall and shot\nthe leader of the pirates, who staggered and fell on the grass. The\nsecond and third met a similar fate. In the meantime his parents had\nseized their weapons, and went slowly to Jon's house. They would soon\nhave been taken, but Adela came. She had learned in the burgt to use\nall kinds of weapons. She was seven feet high, and her sword was the\nsame length. She waved it three times over her head, and each time\na knight bit the earth. Reinforcements came, and the pirates were\nmade prisoners; but too late--an arrow had penetrated her bosom! The\ntreacherous Magy had poisoned it, and she died of it.\n\n\n\n\n\n\nTHE ELEGY OF THE BURGTMAAGD.\n\n\nYes, departed friend, thousands are arrived, and more are coming. They\nwish to hear the wisdom of Adela. Truly, she was a princess, for she\nhad always been the leader. O Sorrow, what good can you do!\n\nHer garments of linen and wool she spun and wove herself. How\ncould she add to her beauty? Not with pearls, for her teeth were\nmore white; not with gold, for her tresses were more brilliant; not\nwith precious stones, for her eyes, though soft as those of a lamb,\nwere so lustrous that you could scarcely look into them. But why\ndo I talk of beauty? Frya was certainly not more beautiful; yes, my\nfriends, Frya, who possessed seven perfections, of which each of her\ndaughters inherited one, or at most three. But even if she had been\nugly, she would still have been dear to us. Is she warlike? Listen, my\nfriend. Adela was the only daughter of our Grevetman. She stood seven\nfeet high. Her wisdom exceeded her stature, and her courage was equal\nto both together. Here is an instance. There was once a turf-ground on\nfire. Three children got upon yonder gravestone. There was a furious\nwind. The people were all shouting, and the mother was helpless. Then\ncame Adela. What are you all standing still here for? she cried. Try\nto help them, and Wr-alda will give you strength. Then she ran\nto the Krylwood and got some elder branches, of which she made a\nbridge. The others then came to assist her, and the children were\nsaved. The children bring flowers to the place every year. There came\nonce three Phoenician sailors, who began to ill-treat the children,\nwhen Adela, having heard their screams, beat the scoundrels till they\nwere insensible, and then, to prove to them what miserable wretches\nthey were, she tied them all three to a spindle.\n\nThe foreign lords came to look after their people, and when they saw\nhow ridiculously they had been treated they were very angry, till\nthey were told what had happened. Upon that they bowed themselves\nbefore Adela, and kissed the hem of her garment. But come, distant\nliving friend. The birds of the forest fled before the numerous\nvisitors. Come, friend, and you shall hear her wisdom. By the\ngravestone of which mention has already been made her body is\nburied. Upon the stone the following words are inscribed:--\n\n\n        Tread softly, for here lies Adela.\n\n\nThe old legend which is written on the outside wall of the city tower\nis not written in \"The Book of Adela's Followers.\" Why this has been\nneglected I do not know; but this book is my own, so I will put it\nin out of regard to my relations.\n\n\n\n\n\n\nTHE OLDEST DOCTRINE.\n\n\nHail to all the well-intentioned children of Frya! Through them the\nearth shall become holy. Learn and announce to the people Wr-alda is\nthe ancient of ancients, for he created all things. Wr-alda is all in\nall, for he is eternal and everlasting. Wr-alda is omnipresent but\ninvisible, and therefore is called a spirit. All that we can see of\nhim are the created beings who come to life through him and go again,\nbecause from Wr-alda all things proceed and return to him. Wr-alda is\nthe beginning and the end. Wr-alda is the only almighty being, because\nfrom him all other strength comes, and returns to him. Therefore\nhe alone is the creator, and nothing exists without him. Wr-alda\nestablished eternal principles, upon which the laws of creation were\nfounded, and no good laws could stand on any other foundation. But\nalthough everything is derived from Wr-alda, the wickedness of men\ndoes not come from him. Wickedness comes from heaviness, carelessness,\nand stupidity; therefore they may well be injurious to men, but never\nto Wr-alda. Wr-alda is wisdom, and the laws that he has made are the\nbooks from which we learn, nor is any wisdom to be found or gathered\nbut in them. Men may see a great deal, but Wr-alda sees everything. Men\ncan learn a great deal, but Wr-alda knows everything. Men can discover\nmuch, but to Wr-alda everything is open. Mankind are male and female,\nbut Wr-alda created both. Mankind love and hate, but Wr-alda alone\nis just. Therefore Wr-alda is good, and there is no good without\nhim. In the progress of time all creation alters and changes, but\ngoodness alone is unalterable; and since Wr-alda is good, he cannot\nchange. As he endures, he alone exists; everything else is show.\n\n\n\n\n\n\nTHE SECOND PART OF THE OLDEST DOCTRINE.\n\n\nAmong Finda's people there are false teachers, who, by their\nover-inventiveness, have become so wicked that they make themselves\nand their adherents believe that they are the best part of Wr-alda,\nthat their spirit is the best part of Wr-alda's spirit, and that\nWr-alda can only think by the help of their brains.\n\nThat every creature is a part of Wr-alda's eternal being, that they\nhave stolen from us; but their false reasoning and ungovernable pride\nhave brought them on the road to ruin. If their spirit was Wr-alda's\nspirit, then Wr-alda would be very stupid, instead of being sensible\nand wise; for their spirit labours to create beautiful statues,\nwhich they afterwards worship. Finda's people are a wicked people,\nfor although they presumptuously pretend among themselves that they\nare gods, they proclaim the unconsecrated false gods, and declare\neverywhere that these idols created the world and all that therein\nis--greedy idols, full of envy and anger, who desire to be served\nand honoured by the people, and who exact bloody sacrifices and rich\nofferings; but these presumptuous and false men, who call themselves\nGod's servants and priests, receive and collect everything in the\nname of the idols that have no real existence, for their own benefit.\n\nThey do all this with an easy conscience, as they think themselves\ngods not answerable to any one. If there are some who discover their\ntricks and expose them, they hand them over to the executioners to\nbe burnt for their calumnies, with solemn ceremonies in honour of the\nfalse gods; but really in order to save themselves. In order that our\nchildren may be protected against their idolatrous doctrine, the duty\nof the maidens is to make them learn by heart the following: Wr-alda\nexisted before all things, and will endure after all things. Wr-alda\nis also eternal and everlasting, therefore nothing exists without\nhim. From Wr-alda's life sprang time and all living things, and his\nlife takes away time and every other thing. These things must be made\nclear and manifest in every way, so that they can be made clear and\ncomprehensible to all. When we have learned thus much, then we say\nfurther: In what regards our existence, we are a part of Wr-alda's\neverlasting being, like the existence of all created beings; but as\nregards our form, our qualities, our spirit, and all our thoughts,\nthese do not belong to the being. All these are passing things which\nappear through Wr-alda's life, and which appear through his wisdom,\nand not otherwise; but whereas his life is continually progressing,\nnothing can remain stationary, therefore all created things change\ntheir locality, their form, and their thoughts. So neither the earth\nnor any other created object can say, I am; but rather, I was. So no\nman can say, I think; but rather, I thought. The boy is greater and\ndifferent from the child; he has different desires, inclinations,\nand thoughts. The man and father feels and thinks differently from\nthe boy, the old man just the same. Everybody knows that. Besides,\neverybody knows and must acknowledge that he is now changing, that he\nchanges every minute even while he says, I am, and that his thoughts\nchange even while he says, I think. Instead, then, of imitating\nFinda's wicked people, and saying, I am the best part of Wr-alda,\nand through us alone he can think, we proclaim everywhere where it\nis necessary, We, Frya's children, exist through Wr-alda's life--in\nthe beginning mean and base, but always advancing towards perfection\nwithout ever attaining the excellence of Wr-alda himself. Our spirit\nis not Wr-alda's spirit, it is merely a shadow of it. When Wr-alda\ncreated us, he lent us his wisdom, brains, organs, memory, and many\nother good qualities. By this means we are able to contemplate his\ncreatures and his laws; by this means we can learn and can speak of\nthem always, and only for our own benefit. If Wr-alda had given us\nno organs, we should have known nothing, and been more irrational\nthan a piece of sea-weed driven up and down by the ebb and flood.\n\n\n\n\n\n\nTHIS IS WRITTEN ON PARCHMENT--\"SKRIVFILT.\" SPEECH AND ANSWER TO OTHER\nMAIDENS AS AN EXAMPLE.\n\n\nAn unsociable, avaricious man came to complain to Troost, who was the\nmaid of Stavia. He said a thunderstorm had destroyed his house. He\nhad prayed to Wr-alda, but Wr-alda had given him no help. Are you\na true Frisian? Troost asked. From father and forefathers, replied\nthe man. Then she said, I will sow something in your conscience,\nin confidence that it will take root, grow, and bear fruit. She\ncontinued, When Frya was born, our mother stood naked and bare,\nunprotected from the rays of the sun. She could ask no one, and\nthere was no one who could give her any help. Then Wr-alda wrought\nin her conscience inclination and love, anxiety and fright. She\nlooked round her, and her inclination chose the best. She sought a\nhiding-place under the sheltering lime-trees, but the rain came, and\nthe difficulty was that she got wet. She had seen how the water ran\ndown the pendent leaves; so she made a roof of leaves fastened with\nsticks, but the wind blew the rain under it. She observed that the\nstem would afford protection. She then built a wall of sods, first on\none side, and then all round. The wind grew stronger and blew away the\nroof, but she made no complaint of Wr-alda. She made a roof of rushes,\nand put stones upon it. Having found how hard it is to toil alone,\nshe showed her children how and why she had done it. They acted and\nthought as she did. This is the way in which we became possessed\nof houses and porches, a street, and lime-trees to protect us from\nthe rays of the sun. At last we have built a citadel, and all the\nrest. If your house is not strong enough, then you must try and make\nanother. My house was strong enough, he said, but the flood and the\nwind destroyed it. Where did your house stand? Troost asked. On the\nbank of the Rhine, he answered. Did it not stand on a knoll? Troost\nasked. No, said the man; my house stood alone on the bank. I built\nit alone, but I could not alone make a hillock. I knew it, Troost\nanswered; the maidens told me. All your life you have avoided your\nneighbours, fearing that you might have to give or do something for\nthem; but one cannot get on in the world in that way, for Wr-alda,\nwho is kind, turns away from the niggardly. F\u00e2sta has advised us,\nand it is engraved in stone over all our doors. If you are selfish,\ndistrustful towards your neighbours, teach your neighbours, help your\nneighbours, and they will return the same to you. If this advice is\nnot good enough for you, I can give you no better. The man blushed\nfor shame, and slunk away.\n\n\n\n\n\n\nNOW I WILL WRITE MYSELF, FIRST ABOUT MY CITADEL, AND THEN ABOUT WHAT\nI HAVE BEEN ABLE TO SEE.\n\n\nMy city lies near the north end of the Liudgaarde. The tower has six\nsides, and is ninety feet high, flat-roofed, with a small house upon\nit out of which they look at the stars. On either side of the tower\nis a house three hundred feet long, and twenty-one feet broad, and\ntwenty-one feet high, besides the roof, which is round. All this is\nbuilt of hard-baked bricks, and outside there is nothing else. The\ncitadel is surrounded by a dyke, with a moat thirty-six feet broad\nand twenty-one feet deep. If one looks down from the tower, he sees\nthe form of the Juul. In the ground among the houses on the south\nside all kinds of native and foreign herbs grow, of which the maidens\nmust study the qualities. Among the houses on the north side there\nare only fields. The three houses on the north are full of corn and\nother necessaries; the two houses on the south are for the maidens\nto live in and keep school. The most southern house is the dwelling\nof the Burgtmaagd. In the tower hangs the lamp. The walls of the\ntower are decorated with precious stones. On the south wall the Tex\nis inscribed. On the right side of this are the formul\u00e6, and on the\nother side the laws; the other things are found upon the three other\nsides. Against the dyke, near the house of the Burgtmaagd, stand the\noven and the mill, worked by four oxen. Outside the citadel wall is the\nplace where the Burgtheeren and the soldiers live. The fortification\noutside is an hour long--not a seaman's hour, but an hour of the sun,\nof which twenty-four go to a day. Inside it is a plain five feet\nbelow the top. On it are three hundred crossbows covered with wood\nand leather.\n\nBesides the houses of the inhabitants, there are along the inside\nof the dyke thirty-six refuge-houses for the people who live in the\nneighbourhood. The field serves for a camp and for a meadow. On the\nsouth side of the outer fortification is the Liudgaarde, enclosed by\nthe great wood of lime-trees. Its shape is three-cornered, with the\nwidest part outside, so that the sun may shine in it, for there are a\ngreat number of foreign trees and flowers brought by the seafarers. All\nthe other citadels are the same shape as ours, only not so large;\nbut the largest of all is that of Texland. The tower of the Fryaburgt\nis so high that it rends the sky, and all the rest is in proportion\nto the tower. In our citadel this is the arrangement: Seven young\nmaidens attend to the lamp; each watch is three hours. In the rest of\ntheir time they do housework, learn, and sleep. When they have watched\nfor seven years, they are free; then they may go among the people,\nto look after their morals and to give advice. When they have been\nthree years maidens, they may sometimes accompany the older ones.\n\nThe writer must teach the girls to read, to write, and to reckon. The\nelders, or \"Greva,\" must teach them justice and duty, morals, botany,\nand medicine, history, traditions, and singing, besides all that may be\nnecessary for them to give advice. The Burgtmaagd must teach them how\nto set to work when they go among the people. Before a Burgtmaagd can\ntake office, she must travel through the country a whole year. Three\ngrey-headed Burgtheeren and three old maidens must go with her. This\nwas the way that I did. My journey was along the Rhine--on this side\nup, and on the other side down. The higher I went, the poorer the\npeople seemed to be. Everywhere about the Rhine the people dug holes,\nand the sand that was got out was poured with water over fleeces to\nget the gold, but the girls did not wear golden crowns of it. Formerly\nthey were more numerous, but since we lost Schoonland they have gone\nup to the mountains. There they dig ore and make iron. Above the Rhine\namong the mountains I have seen Marsaten. The Marsaten are people who\nlive on the lakes. Their houses are built upon piles, for protection\nfrom the wild beasts and wicked people. There are wolves, bears, and\nhorrible lions. Then come the Swiss, the nearest to the frontiers of\nthe distant Italians, the followers of Kalta and the savage Twiskar,\nall greedy for robbery and booty. The Marsaten gain their livelihood\nby fishing and hunting. The skins are sewn together by the women,\nand prepared with birch bark. The small skins are as soft as a woman's\nskin. The Burgtmaagd at Fryasburgt (Freiburg) told us that they were\ngood, simple people; but if I had not heard her speak of them first,\nI should have thought that they were not Frya's people, they looked\nso impudent. Their wool and herbs are bought by the Rhine people, and\ntaken to foreign countries by the ship captains. Along the other side\nof the Rhine it was just the same as at Lydasburcht (Leiden). There\nwas a great river or lake, and upon this lake also there were people\nliving upon piles. But they were not Frya's people; they were black\nand brown men who had been employed as rowers to bring home the men\nwho had been making foreign voyages, and they had to stay there till\nthe fleet went back.\n\nAt last we came to Alderga. At the head of the south harbour lies the\nWaraburgt, built of stone, in which all kinds of clothes, weapons,\nshells, and horns are kept, which were brought by the sea-people from\ndistant lands. A quarter of an hour's distance from there is Alderga,\na great river surrounded by houses, sheds, and gardens, all richly\ndecorated. In the river lay a great fleet ready, with banners of\nall sorts of colours. On Frya's day the shields were hung on board\nlikewise. Some shone like the sun. The shields of the sea-king and\nthe admiral were bordered with gold. From the river a canal was dug\ngoing past the citadel Forana (Vroonen), with a narrow outlet to the\nsea. This was the egress of the fleet; the Fly was the ingress. On\nboth sides of the river are fine houses built, painted in bright\ncolours. The gardens are all surrounded by green hedges. I saw there\nwomen wearing felt tunics, as if it were writing felt. [3] Just as at\nStaveren, the girls wore golden crowns on their heads, and rings on\ntheir arms and ankles. To the south of Forana lies Alkmarum. Alkmarum\nis a lake or river in which there is an island. On this island the\nblack and brown people must remain, the same as at Lydasburgt. The\nBurgtmaagd of Forana told me that the burgtheeren go every day to teach\nthem what real freedom is, and how it behoves men to live in order to\nobtain the blessing of Wr-alda's spirit. If there was any one who was\nwilling to listen and could comprehend, he was kept there till he was\nfully taught. That was done in order to instruct the distant people,\nand to make friends everywhere. I had been before in the Saxenmarken,\nat the Mannagardaforde castle (Munster). There I saw more poverty\nthan I could discover wealth here. She answered: So whenever at\nthe Saxenmarken a young man courts a young girl, the girls ask: Can\nyou keep your house free from the banished Twisklanders? Have you\never killed any of them? How many cattle have you already caught,\nand how many bear and wolfskins have you brought to market? And\nfrom this it comes that the Saxons have left the cultivation of\nthe soil to the women, that not one in a hundred can read or write;\nfrom this it comes, too, that no one has a motto on his shield, but\nonly a misshapen form of some animal that he has killed; and lastly,\nfrom this comes also that they are very warlike, but sometimes as\nstupid as the beasts that they catch, and as poor as the Twisklanders\nwith whom they go to war. The earth and the sea were made for Frya's\npeople. All our rivers run into the sea. The Lydas people and the\nFindas people will exterminate each other, and we must people the\nempty countries. In movement and sailing is our prosperity. If you\nwish the highlanders to share our riches and wisdom, I will give\nyou a piece of advice. Let the girls, when they are asked to marry,\nbefore they say yes, ask their lovers: What parts of the world have\nyou travelled in? What can you tell your children about distant lands\nand distant people? If they do this, then the young warriors will\ncome to us; they will become wiser and richer, and we shall have no\noccasion to deal with those nasty people. The youngest of the maids\nwho were with me came from the Saxenmarken. When we came back she\nasked leave to go home. Afterwards she became Burgtmaagd there, and\nthat is the reason why in these days so many of our sailors are Saxons.\n\n\n                        END OF APOLLONIA'S BOOK.\n\n\n\n\n\n\nTHE WRITINGS OF FR\u00caTHORIK AND WILJOW.\n\n\nMy name is Fr\u00eathorik, surnamed oera Linda, which means over the\nLinden. In Ljudwardia I was chosen as Asga. Ljudwardia is a new\nvillage within the fortification of the Ljudgaarda, of which the\nname has fallen into disrepute. In my time much has happened. I had\nwritten a good deal about it, but afterwards much more was related to\nme. I will write an account of both one and the other after this book,\nto the honour of the good people and to the disgrace of the bad.\n\nIn my youth I heard complaints on all sides. The bad time was coming;\nthe bad time did come--Frya had forsaken us. She withheld from us all\nher watch-maidens, because monstrous idolatrous images had been found\nwithin our landmarks. I burnt with curiosity to see those images. In\nour neighbourhood a little old woman tottered in and out of the houses,\nalways calling out about the bad times. I came to her; she stroked\nmy chin; then I became bold, and asked her if she would show me the\nbad times and the images. She laughed good-naturedly, and took me\nto the citadel. An old man asked me if I could read and write. No,\nI said. Then you must first go and learn, he replied, otherwise it\nmay not be shown to you. I went daily to the writer and learnt. Eight\nyears afterwards I heard that our Burgtmaagd had been unchaste, and\nthat some of the burgtheeren had committed treason with the Magy, and\nmany people took their part. Everywhere disputes arose. There were\nchildren rebelling against their parents; good people were secretly\nmurdered. The little old woman who had brought everything to light\nwas found dead in a ditch. My father, who was a judge, would have\nher avenged. He was murdered in the night in his own house. Three\nyears after that the Magy was master without any resistance. The\nSaxmen had remained religious and upright. All the good people fled\nto them. My mother died of it. Now I did like the others. The Magy\nprided himself upon his cunning, but Irtha made him know that she\nwould not tolerate any Magy or idol on the holy bosom that had borne\nFrya. As a wild horse tosses his mane after he has thrown his rider,\nso Irtha shook her forests and her mountains. Rivers flowed over the\nland; the sea raged; mountains spouted fire to the clouds, and what\nthey vomited forth the clouds flung upon the earth. At the beginning\nof the Arnemaand (harvest month) the earth bowed towards the north,\nand sank down lower and lower. In the Welvenmaand (winter month)\nthe low lands of Fryasland were buried under the sea. The woods in\nwhich the images were, were torn up and scattered by the wind. The\nfollowing year the frost came in the Hardemaand (Louwmaand, January),\nand laid Fryasland concealed under a sheet of ice. In Sellemaand\n(Sprokkelmaand, February) there were storms of wind from the north,\ndriving mountains of ice and stones. When the spring-tides came the\nearth raised herself up, the ice melted; with the ebb the forests\nwith the images drifted out to sea. In the Winne, or Minnemaand\n(Bloeimaand, May), every one who dared went home. I came with a maiden\nto the citadel Liudgaarde. How sad it looked there. The forests of\nthe Lindaoorden were almost all gone. Where Liudgaarde used to be was\nsea. The waves swept over the fortifications. Ice had destroyed the\ntower, and the houses lay heaped over each other. On the slope of the\ndyke I found a stone on which the writer had inscribed his name. That\nwas a sign to me. The same thing had happened to other citadels as\nto ours. In the upper lands they had been destroyed by the earth, in\nthe lower lands by the water. Fryasburgt, at Texland, was the only one\nfound uninjured, but all the land to the north was sunk under the sea,\nand has never been recovered. At the mouth of the Flymeer, as we were\ntold, thirty salt swamps were found, consisting of the forest and the\nground that had been swept away. At Westflyland there were fifty. The\ncanal which had run across the land from Alderga was filled up with\nsand and destroyed. The seafaring people and other travellers who\nwere at home had saved themselves, their goods, and their relations\nupon their ships. But the black people at Lydasburgt and Alkmarum\nhad done the same; and as they went south they saved many girls, and\nas no one came to claim them, they took them for their wives. The\npeople who came back all lived within the lines of the citadel, as\noutside there was nothing but mud and marsh. The old houses were all\nsmashed together. People bought cattle and sheep from the upper lands,\nand in the great houses where formerly the maidens were established\ncloth and felt were made for a livelihood. This happened 1888 years\nafter the submersion of Atland.\n\nFor 282 years we had not had an Eeremoeder, and now, when everything\nseemed lost, they set about choosing one. The lot fell upon Gosa,\nsurnamed Makonta. She was Burgtmaagd at Fryasburgt, in Texland. She\nhad a clear head and strong sense, and was very good; and as her\ncitadel was the only one that had been spared, every one saw in that\nher call. Ten years after that the seafarers came from Forana and\nLydasburgt. They wished to drive the black men, with their wives and\nchildren, out of the country. They wished to obtain the opinion of\nthe mother upon the subject. She asked them: Can you send them all\nback to their country? If so, then lose no time, or they will find\nno relatives alive. No, they said. Gosa replied: They have eaten\nyour bread and salt; they have placed themselves entirely under\nyour protection. You must consult your own hearts. But I will give\nyou one piece of advice. Keep them till you are able to send them\nback, but keep them outside your citadels. Watch over their morals,\nand educate them as if they were Frya's sons. Their women are the\nstrongest here. Their blood will disappear like smoke, till at last\nnothing but Frya's blood will remain in their descendants. So they\nremained here. Now, I should wish that my descendants should observe\nin how far Gosa spoke the truth. When our country began to recover,\nthere came troops of poor Saxon men and women to the neighbourhoods\nof Staveren and Alderga, to search for gold and other treasures in\nthe swampy lands. But the sea-people would not permit it, so they\nwent and settled in the empty village of the West Flyland in order\nto preserve their lives.\n\n\n\n\n\n\nNOW I WILL RELATE HOW THE GEERTMAN AND MANY FOLLOWERS OF HELLENIA\nCAME BACK.\n\n\nTwo years after Gosa had become the mother (303 B.C.) there\narrived a fleet at Flymeer. The people shouted \"Ho-n-s\u00eaen\" (What a\nblessing). They sailed to Staveren, where they shouted again. Their\nflags were hoisted, and at night they shot lighted arrows into the\nair. At daylight some of them rowed into the harbour in a boat,\nshouting again, \"Ho-n-s\u00eaen.\" When they landed a young fellow jumped\nupon the rampart. In his hand he held a shield on which bread and salt\nwere laid. After him came a grey-headed man, who said we come from\nthe distant Greek land to preserve our customs. Now we wish you to\nbe kind enough to give us as much land as will enable us to live. He\ntold a long story, which I will hereafter relate more fully. The old\nman did not know what to do. They sent messengers all round, also to\nme. I went, and said now that we have a mother it behoves us to ask\nher advice. I went with them myself. The mother, who already knew\nit all, said: Let them come, they will help us to keep our lands,\nbut do not let them remain in one place, that they may not become\ntoo powerful over us. We did as she said, which was quite to their\nliking. Fryso remained with his people at Staveren, which they made\nagain into a port as well as they could. Wichhirte went with his people\neastwards to the Emude. Some of the descendants of Jon who imagined\nthat they sprang from the Alderga people went there. A small number,\nwho fancied that their forefathers had come from the seven islands,\nwent there and set themselves down within the enclosure of the citadel\nof Walhallagara. Liudgert, the admiral of Wichhirt, was my comrade,\nand afterwards my friend. Out of his diary I have taken the following\nhistory.\n\nAfter we had been settled 12 times 100 and twice 12 years in the Five\nWaters (Punjab), whilst our naval warriors were navigating all the\nseas they could find, came Alexander the King, with a powerful army\ndescending the river towards our villages. No one could withstand him;\nbut we sea-people, who lived by the sea, put all our possessions on\nboard ships and took our departure. When Alexander heard that such\na large fleet had escaped him, he became furious, and swore that\nhe would burn all the villages if we did not come back. Wichhirte\nwas ill in bed. When Alexander heard that, he waited till he was\nbetter. After that he came to him, speaking very kindly--but he\ndeceived, as he had done before. Wichhirte answered: Oh greatest of\nkings, we sailors go everywhere; we have heard of your great deeds,\ntherefore we are full of respect for your arms, and still more for\nyour wisdom; but we who are free-born Fryas children, we may not\nbecome your slaves; and even if I would, the others would sooner\ndie, for so it is commanded in our laws. Alexander said: I do not\ndesire to take your land or make slaves of your people, I only wish\nto hire your services. That I will swear by both our Gods, so that\nno one may be dissatisfied. When Alexander shared bread and salt\nwith him, Wichhirte had chosen the wisest part. He let his son fetch\nthe ships. When they were all come back Alexander hired them all. By\nmeans of them he wished to transport his people to the holy Ganges,\nwhich he had not been able to reach. Then he chose among all his\npeople and soldiers those who were accustomed to the sea. Wichhirte\nhad fallen sick again, therefore I went alone with Nearchus, sent by\nthe king. The voyage came to an end without any advantage, because the\nJoniers and the Phoenicians were always quarrelling, so that Nearchus\nhimself could not keep them in order. In the meantime, the king had\nnot sat still. He had let his soldiers cut down trees and make planks,\nwith which, with the help of our carpenters, he had built ships. Now he\nwould himself become a sea-king, and sail with his whole army up the\nGanges; but the soldiers who came from the mountainous countries were\nafraid of the sea. When they heard that they must sail, they set fire\nto the timber yards, and so our whole village was laid in ashes. At\nfirst we thought that this had been done by Alexander's orders, and\nwe were all ready to cast ourselves into the sea: but Alexander was\nfurious, and wished his own people to kill the soldiers. However,\nNearchus, who was not only his chief officer, but also his friend,\nadvised him not to do so. So he pretended to believe that it had\nhappened by accident, and said no more about it. He wished now\nto return, but before going he made an inquiry who really were the\nguilty ones. As soon as he ascertained it, he had them all disarmed,\nand made them build a new village. His own people he kept under arms to\noverawe the others, and to build a citadel. We were to take the women\nand children with us. When we arrived at the mouth of the Euphrates,\nwe might either choose a place to settle there or come back. Our pay\nwould be guaranteed to us the same in either case. Upon the new ships\nwhich had been saved from the fire he embarked the Joniers and the\nGreeks. He himself went with the rest of his people along the coast,\nthrough the barren wilderness; that is, through the land that Irtha\nhad heaved up out of the sea when she had raised up the strait as\nsoon as our forefathers had passed into the Red Sea.\n\nWhen we arrived at New Gertmania (New Gertmania is the port that\nwe had made in order to take in water), we met Alexander with his\narmy. Nearchus went ashore, and stayed three days. Then we proceeded\nfurther on. When we came to the Euphrates, Nearchus went ashore\nwith the soldiers and a large body of people; but he soon returned,\nand said, The King requests you, for his sake, to go a voyage up\nthe Red Sea; after that each shall receive as much gold as he can\ncarry. When we arrived there, he showed us where the strait had\nformerly been. There he spent thirty-one days, always looking steadily\ntowards the desert.\n\nAt last there arrived a great troop of people, bringing with them 200\nelephants, 1000 camels, a quantity of timber, ropes, and all kinds of\nimplements necessary to drag our fleet to the Mediterranean Sea. This\nastounded us, and seemed most extraordinary; but Nearchus told us that\nhis king wished to show to the other kings that he was more powerful\nthan any kings of Tyre had ever been. We were only to assist, and that\nsurely could do us no harm. We were obliged to yield, and Nearchus\nknew so well how to regulate everything, that before three months\nhad elapsed our ships lay in the Mediterranean Sea. When Alexander\nascertained how his project had succeeded, he became so audacious\nthat he wished to dig out the dried-up strait in defiance of Irtha;\nbut Wr-alda deserted his soul, so that he destroyed himself by wine\nand rashness before he could begin it. After his death his kingdom\nwas divided among his princes. They were each to have preserved a\nshare for his sons, but that was not their intention. Each wished\nto keep his own share, and to get more. Then war arose, and we could\nnot return. Nearchus wished us to settle on the coast of Phoenicia,\nbut that no one would do. We said we would rather risk the attempt to\nreturn to Fryasland. Then he brought us to the new port of Athens,\nwhere all the true children of Frya had formerly gone. We went,\nsoldiers with our goods and weapons. Among the many princes Nearchus\nhad a friend named Antigonus. These two had only one object in view,\nas they told us--to help the royal race, and to restore freedom to\nall the Greek lands. Antigonus had, among many others, one son named\nDemetrius, afterwards called the \"City Winner.\" He went once to the\ntown of Salamis, and after he had been some time fighting there, he\nhad an engagement with the fleet of Ptolemy. Ptolemy was the name of\nthe prince who reigned over Egypt. Demetrius won the battle, not by\nhis own soldiers, but because we helped him. We had done this out\nof friendship for Nearchus, because we knew that he was of bastard\nbirth by his white skin, blue eyes, and fair hair. Afterwards,\nDemetrius attacked Rhodes, and we transported thither his soldiers\nand provisions. When we made our last voyage to Rhodes, the war\nwas finished. Demetrius had sailed to Athens. When we came into the\nharbour, the whole village was in deep mourning. Friso, who was king\nover the fleet, had a son and a daughter so remarkably fair, as if\nthey had just come out of Fryasland, and more beautiful than any one\ncould picture to himself. The fame of this went all over Greece, and\ncame to the ears of Demetrius. Demetrius was vile and immoral, and\nthought he could do as he pleased. He carried off the daughter. The\nmother did not dare await the return of her joi (the sailors wives\ncall their husbands joi or zoethart (sweetheart). The men call their\nwives troost (comfort) and fro or frow, that is, vreuyde (delight)\nand frolic; that is the same as vreugde.)\n\nAs she dared not wait for her husband's return, she went with her\nson to Demetrius, and implored him to send back her daughter; but\nwhen Demetrius saw the son he had him taken to his palace, and did\nto him as he had done to his sister. He sent a bag of gold to the\nmother, which she flung into the sea. When she came home she was out\nof her mind, and ran about the streets calling out: Have you seen my\nchildren. Woe is me! let me find a place to hide in, for my husband\nwill kill me because I have lost his children.\n\nWhen Demetrius heard that Friso had come home, he sent messengers\nto him to say that he had taken his children to raise them to high\nrank, and to reward him for his services. But Friso was proud and\npassionate, and sent a messenger with a letter to his children, in\nwhich he recommended them to accept the will of Demetrius, as he\nwished to promote their happiness; but the messenger had another\nletter with poison, which he ordered them to take: But, said he,\nyour bodies have been defiled against your will. That you are not to\nblame for; but if your souls are not pure, you will never come into\nWalhalla. Your spirits will haunt the earth in darkness. Like the bats\nand owls, you will hide yourselves in the daytime in holes, and in\nthe night will come and shriek and cry about our graves, while Frya\nmust turn her head away from you. The children did as their father\nhad commanded. The messenger had their bodies thrown into the sea,\nand it was reported that they had fled. Now Friso wished to go with\nall his people to Frya's land, where he had been formerly, but most of\nthem would not go. So Friso set fire to the village and all the royal\nstorehouses; then no one could remain there, and all were glad to be\nout of it. We left everything behind us except wives and children,\nbut we had an ample stock of provisions and warlike implements.\n\nFriso was not yet satisfied. When we came to the old harbour, he went\noff with his stout soldiers and threw fire into all the ships that\nhe could reach with his arrows. Six days later we saw the war-fleet\nof Demetrius coming down upon us. Friso ordered us to keep back the\nsmall ships in a broad line, and to put the large ships with the women\nand children in front. Further, he ordered us to take the crossbows\nthat were in the fore part and fix them on the sterns of the ships,\nbecause, said he, we must fight a retreating battle. No man must\npresume to pursue a single enemy--that is my order. While we were\nbusy about this, all at once the wind came ahead, to the great alarm\nof the cowards and the women, because we had no slaves except those\nwho had voluntarily followed us. Therefore we could not escape the\nenemy by rowing. But Wr-alda knew well why he did this; and Friso,\nwho understood it, immediately had the fire-arrows placed on the\ncrossbows. At the same time he gave the order that no one should shoot\nbefore he did, and that we should all aim at the centre ship. If we\nsucceeded in this, he said, the others would all go to its assistance,\nand then everybody might shoot as he best was able. When we were at\na cable and a half distance from them the Phoenicians began to shoot,\nbut Friso did not reply till the first arrow fell six fathoms from his\nship. Then he fired, and the rest followed. It was like a shower of\nfire; and as our arrows went with the wind, they all remained alight\nand reached the third line. Everybody shouted and cheered, but the\nscreams of our opponents were so loud that our hearts shrank. When\nFriso thought that it was sufficient he called us off, and we sped\naway; but after two days' slow sailing another fleet of thirty ships\ncame in sight and gained upon us. Friso cleared for action again,\nbut the others sent forward a small rowing-boat with messengers,\nwho asked permission to sail with us, as they were Joniers. They\nhad been compelled by Demetrius to go to the old haven; there they\nhad heard of the battle, and girding on their stout swords, had\nfollowed us. Friso, who had sailed a good deal with the Joniers,\nsaid Yes; but Wichirte, our king, said No. The Joniers, said he,\nare worshippers of heathen gods; I myself have heard them call upon\nthem. That comes from their intercourse with the real Greeks, Friso\nsaid. I have often done it myself, and yet I am as pious a Fryas man\nas any of you. Friso was the man to take us to Friesland, therefore\nthe Joniers went with us. It seems that this was pleasing to Wr-alda,\nfor before three months were past we coasted along Britain, and three\ndays later we could shout huzza.\n\n\n\n\n\n\nTHIS WRITING HAS BEEN GIVEN TO ME ABOUT NORTHLAND AND SCHOONLAND\n(SCANDINAVIA).\n\n\nWhen our land was submerged I was in Schoonland. It was very bad\nthere. There were great lakes which rose from the earth like bubbles,\nthen burst asunder, and from the rents flowed a stuff like red-hot\niron. The tops of high mountains fell and destroyed whole forests\nand villages. I myself saw one mountain torn from another and fall\nstraight down. When I afterwards went to see the place there was\na lake there. When the earth was composed there came a duke of\nLindasburgt with his people, and one maiden who cried everywhere,\nMagy is the cause of all the misery that we have suffered. They\ncontinued their progress, and their hosts increased. The Magy fled,\nand his corpse was found where he had killed himself. Then the Finns\nwere driven to one place where they might live. There were some of\nmixed blood who were allowed to stay, but most of them went with the\nFinns. The duke was chosen as king. The temples which had remained\nwhole were destroyed. Since that time the good Northmen come often to\nTexland for the advice of the mother; still we cannot consider them\nreal Frisians. In Denmark it has certainly happened as with us. The\nsea-people, who call themselves famous sea-warriors, went on board\ntheir ships, and afterwards went back again.\n\n                                 Hail!\n\nWhenever the Carrier has completed a period, then posterity shall\nunderstand that the faults and misdeeds that the Brokmannen have\nbrought with them belonged to their forefathers; therefore I will\nwatch, and will describe as much of their manners as I have seen. The\nGeertmannen I can readily pass by. I have not had much to do with them,\nbut as far as I have seen they have mostly retained their language and\ncustoms. I cannot say that of the others. Those who descend from the\nGreeks speak a bad language, and have not much to boast of in their\nmanners. Many have brown eyes and hair. They are envious and impudent,\nand cowardly from superstition. When they speak, they put the words\nfirst that ought to come last. For old they at; for salt, s\u00e2t; and for\nman, ma--too many to mention. They also use abbreviations of names,\nwhich have no meaning. The Joniers speak better, but they drop the\nH, and put it where it ought not to be. When they make a statue of\na dead person they believe that the spirit of the departed enters\ninto it; therefore they have hidden their statues of Frya, F\u00e2sta,\nMedea, Thiania, Hellenia, and many others. When a child is born, all\nthe relatives come together and pray to Frya to send her servants to\nbless the child. When they have prayed, they must neither move nor\nspeak. If the child begins to cry, and continues some time, it is a\nbad sign, and they suspect that the mother has committed adultery. I\nhave seen very bad things come from that. If the child sleeps, that\nis a good sign--Frya's servants are come. If it laughs in its sleep,\nthe servants have promised it happiness. Moreover, they believe in bad\nspirits, witches, sorcerers, dwarfs, and elves, as if they descended\nfrom the Finns. Herewith I will finish, and I think I have written\nmore than any of my forefathers. Frethorik.\n\nFrethorik, my husband, lived to the age of 63. Since 108 years he\nis the first of his race who died a peaceable death; all the others\ndied by violence, because they all fought with their own people,\nand with foreigners for right and duty.\n\nMy name is Wiljo. I am the maiden who came home with him from\nSaxsenmarken. In the course of conversation it came out that we\nwere both of Adela's race--thus our affection commenced, and we\nbecame man and wife. He left me with five children, two sons and\nthree daughters. Konreed was my eldest son, Hachgana my second. My\neldest daughter is called Adela, my second Frulik, and the youngest\nNocht. When I went to Saxsenmarken I preserved three books--the book\nof songs, the book of narratives, and the Hellenia book.\n\nI write this in order that people may not think they were by\nApollonia. I have had a good deal of annoyance about this, and\ntherefore now wish to have the honour of it. I also did more. When\nGosa Makonta died, whose goodness and clear-sightedness have become\na proverb, I went alone to Texland to copy the writings that she had\nleft; and when the last will of Frana was found, and the writings\nleft by Adela or Hellenia, I did that again. These are the writings\nof Hellenia. I have put them first because they are the oldest.\n\n\n                       HAIL TO ALL TRUE FRISIANS.\n\n\nIn the olden times, the Slavonic race knew nothing of liberty. They\nwere brought under the yoke like oxen. They were driven into the\nbowels of the earth to dig metals, and had to build houses of stone as\ndwelling-places for princes and priests. Of all that they did nothing\ncame to themselves, everything must serve to enrich and make more\npowerful the priests and the princes, and to satisfy them. Under this\ntreatment they grew gray and old before their time, and died without\nany enjoyment; although the earth produces abundantly for the good of\nall her children. But our runaways and exiles came through Twiskland\nto their boundaries, and our sailors came to their harbours. From\nthem they heard of liberty, of justice, and laws, without which\nmen cannot exist. This was all absorbed by the unhappy people like\ndew into an arid soil. When they fully understood this, the most\ncourageous among them began to clank their chains, which grieved the\nprinces. The princes are proud and warlike; there is therefore some\nvirtue in their hearts. They consulted together and bestowed some of\ntheir superfluity; but the cowardly hypocritical priests could not\nsuffer this. Among their false gods they had invented also wicked\ncruel monsters. Pestilence broke out in the country; and they said\nthat the gods were angry with the domineering of the wicked. Then the\nboldest of the people were strangled in their chains. The earth drank\ntheir blood, and that blood produced corn and fruits that inspired\nwith wisdom those who ate them.\n\nSixteen hundred years ago (she writes, 593 B.C.), Atland was submerged;\nand at that time something happened which nobody had reckoned upon. In\nthe heart of Findasland, upon a mountain, lies a plain called Kasamyr\n(Cashmere) that is \"extraordinary.\" There was a child born whose mother\nwas the daughter of a king, and whose father was a high-priest. In\norder to hide the shame they were obliged to renounce their own\nblood. Therefore it was taken out of the town to poor people. As the\nboy grew up, nothing was concealed from him, so he did all in his\npower to acquire wisdom. His intellect was so great that he understood\neverything that he saw or heard. The people regarded him with respect,\nand the priests were afraid of his questions. When he was of full age\nhe went to his parents. They had to listen to some hard language;\nand to get rid of him they gave him a quantity of jewels, but they\ndared not openly acknowledge him. Overcome with sorrow at the false\nshame of his parents, he wandered about. While travelling he fell in\nwith a Frisian sailor who was serving as a slave, and who taught him\nour manners and customs. He bought the freedom of the slave, and they\nremained friends till death. Wherever he went he taught the people not\nto tolerate rich men or priests, and that they must guard themselves\nagainst false shame, which everywhere did harm to love and charity. The\nearth, he said, bestowed her treasures on those who scratch her skin;\nso all are obliged to dig, and plough, and sow if they wish to reap,\nbut no one is obliged to do anything for another unless it be out of\ngoodwill. He taught that men should not seek in her bowels for gold,\nor silver, or precious stones, which occasion envy and destroy love. To\nembellish your wives and daughters, he said, the river offers her pure\nstream. No man is able to make everybody equally rich and happy, but\nit is the duty of all men to make each other as equally rich and as\nhappy as possible. Men should not despise any knowledge; but justice\nis the greatest knowledge that time can teach, because she wards off\noffences and promotes love.\n\nHis first name was Jessos, but the priests, who hated him, called him\nFo, that is, false; the people called him Krishna, that is, shepherd;\nand his Frisian friend called him Buddha (purse), because he had in\nhis head a treasure of wisdom, and in his heart a treasure of love.\n\nAt last he was obliged to flee from the wrath of the priests; but\nwherever he went his teaching had preceded him, whilst his enemies\nfollowed him like his shadow. When Jessos had thus travelled for\ntwelve years he died; but his friends preserved his teaching, and\nspread it wherever they found listeners.\n\nWhat do you think the priests did then? That I must tell you, and\nyou must give your best attention to it. Moreover, you must keep\nguard against their acts and their tricks with all the strength\nthat Wr-alda has given you. While the doctrine of Jessos was thus\nspreading over the earth, the false priests went to the land of\nhis birth to make his death known. They said they were his friends,\nand they pretended to show great sorrow by tearing their clothes and\nshaving their heads. They went to live in caves in the mountains, but\nin them they had hid all their treasures, and they made in them images\nof Jessos. They gave these statues to simple people, and at last they\nsaid that Jessos was a god, that he had declared this himself to them,\nand that all those who followed his doctrine should enter his kingdom\nhereafter, where all was joy and happiness. Because they knew that\nhe was opposed to the rich, they announced everywhere that poverty,\nsuffering, and humility were the door by which to enter into his\nkingdom, and that those who had suffered the most on earth should enjoy\nthe greatest happiness there. Although they knew that Jessos had taught\nthat men should regulate and control their passions, they taught that\nmen should stifle their passions, and that the perfection of humanity\nconsisted in being as unfeeling as the cold stones. In order to make\nthe people believe that they did as they preached, they pretended to\noutward poverty; and that they had overcome all sensual feelings,\nthey took no wives. But if any young girl had made a false step,\nit was quickly forgiven; the weak, they said, were to be assisted,\nand to save their souls men must give largely to the Church. Acting\nin this way, they had wives and children without households, and were\nrich without working; but the people grew poorer and more miserable\nthan they had ever been before. This doctrine, which requires the\npriests to possess no further knowledge than to speak deceitfully,\nand to pretend to be pious while acting unjustly, spreads from east\nto west, and will come to our land also.\n\nBut when the priests fancy that they have entirely extinguished the\nlight of Frya and Jessos, then shall all classes of men rise up who\nhave quietly preserved the truth among themselves, and have hidden\nit from the priests. They shall be of princely blood of priests,\nSlavonic, and Frya's blood. They will make their light visible,\nso that all men shall see the truth; they shall cry woe to the acts\nof the princes and the priests. The princes who love the truth and\njustice shall separate themselves from the priests; blood shall flow,\nbut from it the people will gather new strength. Finda's folk shall\ncontribute their industry to the common good, Linda's folk their\nstrength, and we our wisdom. Then the false priests shall be swept\naway from the earth. Wr-alda's spirit shall be invoked everywhere\nand always; the laws that Wr-alda in the beginning instilled into\nour consciences shall alone be listened to. There shall be neither\nprinces, nor masters, nor rulers, except those chosen by the general\nvoice. Then Frya shall rejoice, and the earth will only bestow her\ngifts on those who work. All this shall begin 4000 years after the\nsubmersion of Atland, and 1000 years later there shall exist no longer\neither priest or oppression.\n\nDela, surnamed Hellenia, watch!\n\nThus runs Frana's last will: All noble Frisians, Heil! In the name of\nWr-alda, of Frya, and of Freedom, I greet you; and pray you if I die\nbefore I have named a successor, then I recommend to you Teuntja, who\nis Burgtmaagd in the citadel of Medeasblik; till now she is the best.\n\nThis Gosa has left behind her: Hail to all men! I have named no\nEeremoeder, because I know none, and because it is better for you to\nhave no mother than to have one you cannot trust. One bad time is\npassed by, but there is still another coming. Irtha has not given\nit birth, and Wr-alda has not decreed it. It comes from the East,\nout of the bosom of the priests. It will breed so much mischief that\nIrtha will not be able to drink the blood of her slain children. It\nwill spread darkness over the minds of men like storm-clouds over the\nsunlight. Everywhere craft and deception shall contend with freedom and\njustice. Freedom and justice shall be overcome, and we with them. But\nthis success will work out its own loss. Our descendants shall teach\ntheir people and their slaves the meaning of three words; they are\nuniversal love, freedom, and justice. At first they shall shine, then\nstruggle with darkness, until every man's head and heart has become\nbright and clear. Then shall oppression be driven from the earth,\nlike the thunder-clouds by the storm-wind, and all deceit will cease\nto have any more power. Gosa.\n\n\n\n\n\n\nTHE WRITING OF KONER\u00caD.\n\n\nMy forefathers have written this book in succession. I will do this,\nthe more because there exists no longer in my state any citadel on\nwhich events are inscribed as used to be the case. My name is Koner\u00ead\n(Koenraad). My father's name was Frethorik, my mother's name was\nWiljow. After my father's death I was chosen as his successor. When\nI was fifty years old I was chosen for chief Grevetman. My father has\nwritten how the Lindaoorden and Liudgaarden were destroyed. Lindahem is\nstill lost, the Lindaoorden partially, and the north Lindgaarden are\nstill concealed by the salt sea. The foaming sea washes the ramparts\nof the castle. As my father has mentioned, the people, being deprived\nof their harbour, went away and built houses inside the ramparts of\nthe citadel; therefore that bastion is called Lindwerd. The sea-people\nsay Linwerd, but that is nonsense. In my youth there was a portion of\nland lying outside the rampart all mud and marsh; but Frya's people\nwere neither tired nor exhausted when they had a good object in\nview. By digging ditches, and making dams of the earth that came out\nof the ditches, we recovered a good space of land outside the rampart,\nwhich had the form of a hoof three poles eastward, three southwards,\nand three westwards. At present we are engaged in ramming piles into\nthe ground to make a harbour to protect our rampart. When the work\nis finished we shall attract mariners. In my youth it looked very\nqueer, but now there stands a row of houses. Leaks and deficiencies\nproduced by poverty have been remedied by industry. From this men may\nlearn that Wr-alda, our universal father, protects all his creatures,\nif they preserve their courage and help each other.\n\n\n\n\n\n\nNOW I WILL WRITE ABOUT FRISO.\n\n\nFriso, who was already powerful by his troops, was chosen chief\nGrevetman of the districts round Staveren. He laughed at our mode\nof defending our land and our sea-fights; therefore he established a\nschool where the boys might learn to fight in the Greek manner, but\nI believe that he did it to attach the young people to himself. I\nsent my brother there ten years ago, because I thought, now that\nwe have not got any mother, it behoves me to be doubly watchful,\nin order that he may not become our master.\n\nGosa has given us no successors. I will not give any opinion about\nthat; but there are still old suspicious people who think that\nshe and Friso had an understanding about it. When Gosa died, the\npeople from all parts wished to choose another mother; but Friso,\nwho was busy establishing a kingdom for himself, did not desire to\nhave any advice or messenger from Texland. When the messengers of\nthe Landsaten came to him, he said that Gosa had been far-seeing and\nwiser than all the counts together, and yet she had been unable to\nsee any light or way out of this affair; therefore she had not had\nthe courage to choose a successor, and to choose a doubtful one she\nthought would be very bad; therefore she wrote in her last will,\nIt is better to have no mother than to have one on whom you cannot\nrely. Friso had seen a great deal. He had been brought up in the wars,\nand he had just learned and gathered as much of the tricks and cunning\nways of the Gauls and the princes as he required, to lead the other\ncounts wherever he wished. See here how he went to work about that.\n\nFriso had taken here another wife, a daughter of Wilfr\u00eathe, who in\nhis lifetime had been chief count of Staveren. By her he had two sons\nand two daughters. By his wish Kornelia, his youngest daughter, was\nmarried to my brother. Kornelia is not good Frisian; her name ought\nto be written Korn-helia. Weemoed, his eldest daughter, he married\nto Kauch. Kauch, who went to school to him, is the son of Wichhirte,\nthe king of the Geertmen. But Kauch is likewise not good Frisian,\nand ought to be Kaap (Koop). So they have learned more bad language\nthan good manners.\n\nNow I must return to my story.\n\nAfter the great flood of which my father wrote an account, there came\nmany Jutlanders and Letlanders out of the Baltic, or bad sea. They\nwere driven down the Kattegat in their boats by the ice as far as the\ncoast of Denmark, and there they remained. There was not a creature\nto be seen; so they took possession of the land, and named it after\nthemselves, Jutland. Afterwards many of the Denmarkers returned from\nthe higher lands, but they settled more to the south; and when the\nmariners returned who had not been lost, they all went together to\nZeeland. By this arrangement the Jutlanders retained the land to\nwhich Wr-alda had conducted them. The Zeeland skippers, who were\nnot satisfied to live upon fish, and who hated the Gauls, took to\nrobbing the Phoenician ships. In the south-west point of Scandinavia\nthere lies Lindasburgt, called Lindasn\u00f4se, built by one Apol, as is\nwritten in the book. All the people who live on the coasts, and in\nthe neighbouring districts, had remained true Frisians; but by their\ndesire for vengeance upon the Gauls, and the followers of Kaltona,\nthey joined the Zeelanders. But that connection did not hold together,\nbecause the Zeelanders had adopted many evil manners and customs\nof the wicked Magyars, in opposition to Frya's people. Afterwards,\neverybody went stealing on his own account; but when it suited them\nthey held all together. At last the Zeelanders began to be in want\nof good ships. Their shipbuilders had died, and their forests as\nwell as their land had been washed out to sea. Now there arrived\nunexpectedly three ships, which anchored off the ringdyk of our\ncitadel. By the disruption of our land they had lost themselves,\nand had missed Flymond. The merchant who was with them wished to\nbuy new ships from us, and for that purpose had brought all kinds of\nvaluables, which they had stolen from the Celtic country and Phoenician\nships. As we had no ships, I gave them active horses and four armed\ncouriers to Friso; because at Stavere, along the Alberga, the best\nships of war were built of hard oak which never rots. While these\nsea rovers remained with us, some of the Jutmen had gone to Texland,\nand thence to Friso. The Zeelanders had stolen many of their strongest\nboys to row their ships, and many of their finest daughters to have\nchildren by. The great Jutlanders could not prevent it, as they were\nnot properly armed. When they had related all their misfortunes,\nand a good deal of conversation had taken place, Friso asked them\nat last if they had no good harbours in their country. Oh, yes, they\nanswered; a beautiful one, created by Wr-alda. It is like a bottle,\nthe neck narrow, but in the belly a thousand large boats may lie; but\nwe have no citadel and no defences to keep out the pirate ships. Then\nyou should make them, said Friso. That is very good advice, said\nthe Jutlanders; but we have no workmen and no building materials;\nwe are all fishermen and trawlers. The others are drowned or fled to\nthe higher lands. While they were talking in this way, my messengers\narrived at the court with the Zeeland gentlemen. Here you must\nobserve how Friso understood deceiving everybody, to the satisfaction\nof both parties, and to the accomplishment of his own ends. To the\nZeelanders he promised that they should have yearly fifty ships of a\nfixed size for a fixed price, fitted with iron chains and crossbows,\nand full rigging as is necessary and useful for men-of-war, but that\nthey should leave in peace the Jutlanders and all the people of Frya's\nrace. But he wished to do more; he wanted to engage all our sea rovers\nto go with him upon his fighting expedition. When the Zeelanders\nhad gone, he loaded forty old ships with weapons for wall defences,\nwood, bricks, carpenters, masons, and smiths, in order to build\ncitadels. Witto, or Witte, his son, he sent to superintend. I have\nnever been well informed of what happened; but this much is clear to\nme, that on each side of the harbour a strong citadel has been built,\nand garrisoned by people brought by Friso out of Saksenmarken. Witto\ncourted Siuchthirte and married her. Wilhem, her father, was chief\nAlderman of the Jutmen--that is, chief Grevetman or Count. Wilhem\ndied shortly afterwards, and Witto was chosen in his place.\n\n\n\n\n\n\nWHAT FRISO DID FURTHER.\n\n\nOf his first wife he still had two brothers-in-law, who were very\ndaring. Hetto--that is, heat--the youngest, he sent as messenger to\nKattaburgt, which lies far in the Saxsenmarken. Friso gave him to take\nseven horses, besides his own, laden with precious things stolen by\nthe sea-rovers. With each horse there were two young sea-rovers and\ntwo young horsemen, clad in rich garments, and with money in their\npurses. In the same way as he sent Hetto to Kattaburgt, he sent\nBruno--that is, brown--the other brother-in-law, to Mannagarda oord,\nMannagarda oord was written Mannagarda ford in the earlier part of\nthis book, but that is wrong. All the riches that they took with them\nwere given away, according to circumstances, to princes, princesses,\nand chosen young girls. When his young men went to the tavern to\ndance with the young people there, they ordered baskets of spice,\ngingerbread, and tuns of the best beer. After these messengers he let\nhis young people constantly go over to the Saxsenmarken, always with\nmoney in their purses and presents to give away, and they spent money\ncarelessly in the taverns. When the Saxsen youths looked with envy\nat this they smiled, and said, If you dare go and fight the common\nenemy you would be able to give much richer presents to your brides,\nand live much more princely. Both the brothers-in-law of Friso had\nmarried daughters of the chief princes, and afterwards the Saxsen\nyouths and girls came in whole troops to the Flymeer.\n\nThe burgtmaidens and old maidens who still remembered their greatness\ndid not hold with Friso's object, and therefore they said no good\nof him; but Friso, more cunning than they, let them chatter, but\nthe younger maidens he led to his side with golden fingers. They\nsaid everywhere, For a long time we have had no mother, but that\ncomes from our being fit to take care of ourselves. At present it\nsuits us best to have a king to win back our lands that we have lost\nthrough the imprudence of our mothers. Further they said, Every child\nof Frya has permission to let his voice be heard before the choice\nof a prince is decided; but if it comes to that, that you choose\na king, then also we will have our say. From all that we can see,\nWr-alda has appointed Friso for it, for he has brought him here in a\nwonderful way. Friso knows the tricks of the Gauls, whose language he\nspeaks; he can therefore watch against their craftiness. Then there\nis something else to keep the eye upon. What count could be chosen\nas king without the others being jealous of him? All such nonsense\nthe young maidens talked; but the old maidens, though few in number,\ntapped their advice out of another cask. They said always and to every\none: Friso does like the spiders. At night he spreads his webs in all\ndirections, and in the day he catches in them all his unsuspecting\nfriends. Friso says he cannot suffer any priests or foreign princes,\nbut we say that he cannot suffer anybody but himself; therefore he\nwill not allow the citadel of Stavia to be rebuilt; therefore he\nwill not have the mother again. To-day Friso is your counsellor,\nto-morrow he will be your king, in order to have full power over\nyou. Among the people there now existed two parties. The old and the\npoor wished to have the mother again, but the young and the warlike\nwished for a father and a king. The first called themselves mother's\nsons, the others father's sons, but the mother's sons did not count\nfor much; because there were many ships to build, there was a good\ntime for all kinds of workmen. Moreover, the sea-rovers brought all\nsorts of treasures, with which the maidens were pleased, the girls\nwere pleased, and their relations and friends.\n\nWhen Friso had been nearly forty years at Staveren he died. Owing to\nhim many of the states had been joined together again, but that we\nwere the better for it I am not prepared to certify. Of all the counts\nthat preceded him there was none so renowned as Friso; for, as I said\nbefore, the young maidens spoke in his praise, while the old maidens\ndid all in their power to make him hateful to everybody. Although the\nold women could not prevent his meddling, they made so much fuss that\nhe died without becoming king.\n\n\n\n\n\n\nNOW I WILL WRITE ABOUT HIS SON ADEL.\n\n\nFriso, who had learned our history from the book of the Adelingen,\nhad done everything in his power to win their friendship. His eldest\nson, whom he had by his wife Swethirte, he named Adel; and although\nhe strove with all his might to prevent the building or restoring\nany citadels, he sent Adel to the citadel of Texland in order to make\nhimself better acquainted with our laws, language, and customs. When\nAdel was twenty years old Friso brought him into his own school,\nand when he had fully educated him he sent him to travel through\nall the states. Adel was an amiable young man, and in his travels\nhe made many friends, so the people called him Atharik--that is,\nrich in friends--which was very useful to him afterwards, for when\nhis father died he took his place without a question of any other\ncount being chosen.\n\nWhile Adel was studying at Texland there was a lovely maiden at the\ncitadel. She came from Saxenmarken, from the state of Suobaland,\ntherefore she was called at Texland Suobene, although her name was\nIfkja. Adel fell in love with her, and she with him, but his father\nwished him to wait a little. Adel did as he wished; but as soon as\nhe was dead, sent messengers to Berthold, her father, to ask her in\nmarriage. Berthold was a prince of high-principled feelings. He had\nsent his daughter to Texland in the hope that she might be chosen\nBurgtmaagd in her country, but when he knew of their mutual affection\nhe bestowed his blessing upon them. Ifkja was a clever Frisian. As\nfar as I have been able to learn, she always toiled and worked to\nbring the Frya's people back under the same laws and customs. To\nbring the people to her side, she travelled with her husband through\nall Saxenmarken, and also to Geertmannia--as the Geertmen had named\nthe country which they had obtained by means of Gosa. Thence they\nwent to Denmark, and from Denmark by sea to Texland. From Texland\nthey went to Westflyland, and so along the coast to Walhallagara;\nthence they followed the Zuiderryn (the Waal), till, with great\napprehension, they arrived beyond the Rhine at the Marsaten of whom\nour Apollonia has written. When they had stayed there a little time,\nthey returned to the lowlands. When they had been some time descending\ntowards the lowlands, and had reached about the old citadel of Aken,\nfour of their servants were suddenly murdered and stripped. They had\nloitered a little behind. My brother, who was always on the alert,\nhad forbidden them to do so, but they did not listen to him. The\nmurderers that had committed this crime were Twisklanders, who had at\nthat time audaciously crossed the Rhine to murder and to steal. The\nTwisklanders are banished and fugitive children of Frya, but their\nwives they have stolen from the Tartars. The Tartars are a brown\ntribe of Finda's people, who are thus named because they make war on\neverybody. They are all horsemen and robbers. This is what makes the\nTwisklanders so bloodthirsty. The Twisklanders who had done the wicked\ndeed called themselves Frijen or Franken. There were among them,\nmy brother said, red, brown, and white men. The red and brown made\ntheir hair white with lime-water--but as their faces remained brown,\nthey were only the more ugly. In the same way as Apollonia, they\nvisited Lydasburgt and the Alderga. Afterwards they made a tour of all\nthe neighbourhood of Stavera. They behaved with so much amiability,\nthat everywhere the people wished to keep them. Three months later,\nAdel sent messengers to all the friends that he had made, requesting\nthem to send to him their \"wise men\" in the month of May.\n\nhis wife, he said, who had been maagd of Texland, had received a copy\nof it. In Texland many writings are still found which are not copied\nin the book of the Adelingen. One of these writings had been placed by\nGosa with her last will, which was to be opened by the oldest maiden,\nAlbetha, as soon as Friso was dead.\n\n\n\n\n\n\nHERE IS THE WRITING WITH GOSA'S ADVICE.\n\n\nWhen Wr-alda gave children to the mothers of mankind, he gave one\nlanguage to every tongue and to all lips. This gift Wr-alda had\nbestowed upon men in order that by its means they might make known\nto each other what must be avoided and what must be followed to find\nsalvation, and to hold salvation to all eternity. Wr-alda is wise\nand good, and all-foreseeing. As he knew that happiness and holiness\nwould flee from the earth when wickedness could overcome virtue,\nhe has attached to the language an equitable property. This property\nconsists in this, that men can neither lie nor use deceitful words\nwithout stammering or blushing, by which means the innately bad are\neasily known.\n\nAs thus our language opens the way to happiness and blessedness,\nand thus helps to guard against evil inclinations, it is rightly\nnamed the language of the gods, and all those by whom it is held in\nhonour derive honour from it. But what has happened? As soon as among\nour half brothers and sisters deceivers arose, who gave themselves\nout as servants of the good, it soon became otherwise. The deceitful\npriests and the malignant princes, who always clung together, wished\nto live according to their own inclinations, without regard to the\nlaws of right. In their wickedness they went so far as to invent other\nlanguages, so that they might speak secretly in anybody's presence\nof their wicked and unworthy affairs without betraying themselves by\nstammering, and without showing a blush upon their countenances. But\nwhat has that produced? Just as the seed of good herbs which has\nbeen sown by good men in the open day springs up from the ground,\nso time brings to light the evil seed which has been sown by wicked\nmen in secret and in darkness.\n\nThe wanton girls and effeminate youths who consorted with the immoral\npriests and princes, taught the new language to their companions,\nand thus spread it among the people till God's language was clean\nforgotten. Would you know what came of all this? how that stammering\nand blushing no longer betrayed their evil doings;--virtue passed\naway, wisdom and liberty followed; unity was lost, and quarrelling\ntook its place; love flew away, and unchastity and envy met round\ntheir tables; and where previously justice reigned, now it is the\nsword. All are slaves--the subjects of their masters, envy, bad\npassions and covetousness. If they had only invented one language\nthings might possibly have still gone on well; but they invented as\nmany languages as there are states, so that one people can no more\nunderstand another people than a cow a dog, or a wolf a sheep. The\nmariners can bear witness to this. From all this it results that\nall the slave people look upon each other as strangers; and that as\na punishment of their inconsiderateness and presumption, they must\nquarrel and fight till they are all destroyed.\n\n\n\n\n\n\nHERE IS MY COUNSEL.\n\n\nIf you wish that you alone should inherit the earth, you must never\nallow any language but God's language to pass your lips, and take care\nthat your own language remains free from outlandish sounds. If you\nwish that some of Lyda's children and some of Finda's children remain,\nyou must do the same. The language of the East Schoonlanders has been\nperverted by the vile Magyars, and the language of the followers\nof Kaltana has been spoiled by the dirty Gauls. Now, we have been\nweak enough to admit among us the returned followers of Hellenia,\nbut I anxiously fear that they will reward our weakness by debasing\nour pure language.\n\nMany things have happened to us, but among all the citadels that have\nbeen disturbed and destroyed in the bad time, Irtha has preserved\nFryasburgt uninjured; and I may remark that Frya's or God's language\nhas always remained here untainted.\n\nHere in Texland, therefore, schools should be established; and from all\nthe states that have kept to the old customs the young people should\nbe sent here, and afterwards those whose education is complete can\nhelp those who remain at home. If foreigners come to buy ironwares\nfrom you, and want to talk and bargain, they must come back to God's\nlanguage. If they learn God's language, then the words, \"to be free\"\nand \"to have justice,\" will come to them, and glimmer and glitter in\ntheir brains to a perfect light, and that flame will destroy all bad\nprinces and hypocritical dirty priests.\n\nThe native and foreign messengers were pleased with that writing, but\nno schools came from it. Then Adel established schools himself. Every\nyear Adel and Ifkja went to inspect the schools. If they found a\nfriendly feeling existing between the natives and foreigners, they\nwere extremely pleased. If there were any who had sworn friendship\ntogether, they assembled the people, and with great ceremony let them\ninscribe their names in a book which was called the Book of Friendship,\nand afterwards a festival was held. All these customs were kept up\nin order to bring together the separate branches of Frya's race;\nbut the maidens who were opposed to Adel and Ifkja said that they\ndid it for no other reason than to make a name for themselves, and\nto bring all the other states under their subjection.\n\nAmong my father's papers I found a letter from Liudgert the\nGeertman. Omitting some passages which only concern my father,\nI proceed to relate the rest.\n\nPunjab, that is five rivers, and by which we travel, is a river of\nextraordinary beauty, and is called Five Rivers, because four other\nstreams flow into the sea by its mouth. Far away to the eastward is\nanother large river, the Holy or Sacred Ganges. Between these two\nrivers is the land of the Hindoos. Both rivers run from the high\nmountains to the plains. The mountains in which their sources lie\nare so high that they reach the heavens (laia), and therefore these\nmountains are called Himmellaia. Among the Hindoos and others out of\nthese countries there are people who meet together secretly. They\nbelieve that they are pure children of Finda, and that Finda was\nborn in the Himmellaia mountains, whence she went with her children\nto the lowlands. Some of them believe that she, with her children,\nfloated down upon the foam of the Ganges, and that that is the reason\nwhy the river is called the Sacred Ganges. But the priests, who came\nfrom another country, traced out these people and had them burnt, so\nthat they do not dare to declare openly their creed. In this country\nall the priests are fat and rich. In their churches there are all\nkinds of monstrous images, many of them of gold. To the west of the\nPunjab are the Yren (Iraniers), or morose (Drangianen), the Gedrosten\n(Gedrosiers), or runaways, and the Urgetten, or forgotten. These\nnames are given by the priests out of spite, because they fled\nfrom their customs and religion. On their arrival our forefathers\nlikewise established themselves to the east of the Punjab, but on\naccount of the priests they likewise went to the west. In that way we\nlearned to know the Yren and other people. The Yren are not savages,\nbut good people, who neither pray to nor tolerate images; neither\nwill they suffer priests or churches; but as we adhere to the light\nof Fasta, so they everywhere maintain fire in their houses. Coming\nstill further westward, we arrive at the Gedrosten. Regarding the\nGedrosten: They have been mixed with other people, and speak a variety\nof languages. These people are really savage murderers, who always\nwander about the country on horseback hunting and robbing, and hire\nthemselves as soldiers to the surrounding princes, at whose command\nthey destroy whatever they can reach.\n\nThe country between the Punjab and the Ganges is as flat as Friesland\nnear the sea, and consists of forests and fields, fertile in every\npart, but this does not prevent the people from dying by thousands\nof hunger. The famines, however, must not be attributed to Wr-alda\nor Irtha, but to the princes and priests. The Hindoos are timid and\nsubmissive before their princes, like hinds before wolves. Therefore\nthe Yren and others have called them Hindoos, which means hinds. But\ntheir timidity is frightfully abused. If strangers come to purchase\ncorn, everything is turned into money, and this is not prevented by\nthe priests, because they, being more crafty and rapacious than all\nthe princes put together, know very well that all the money will come\ninto their pockets. Besides what the people suffer from their princes,\nthey suffer a great deal from poisonous and wild beasts. There are\ngreat elephants that sometimes go about in whole flocks and trample\ndown corn-fields and whole villages. There are great black and white\ncats which are called tigers. They are as large as calves, and they\ndevour both men and beasts. Besides other creeping animals there are\nsnakes from the size of a worm to the size of a tree. The largest\ncan swallow a cow, but the smallest are the most deadly. They conceal\nthemselves among the fruits and flowers, and surprise the people who\ncome to gather them. Any one who is bitten by them is sure to die,\nas Irtha has given no antidote to their poison, because the people\nhave so given themselves up to idolatry. There are, besides, all\nsorts of lizards, tortoises, and crocodiles. All these reptiles,\nlike the snakes, vary from the size of a worm to the trunk of a\ntree. According to their size and fierceness, they have names which I\ncannot recollect, but the largest are called alligators, because they\neat as greedily the putrid cattle that float down the stream as they\ndo living animals that they seize. On the west of the Punjab where we\ncome from, and where I was born, the same fruits and crops grow as on\nthe east side. Formerly there existed also the same crawling animals,\nbut our forefathers burnt all the underwood, and so diligently hunted\nall the wild animals, that there are scarcely any left. To the extreme\nwest of the Punjab there is found rich clay land as well as barren\nheaths, which seem endless, occasionally varied lovely spots on which\nthe eye rests enchanted. Among the fruits there are many that I have\nnot found here. Among the various kinds of corn some is as yellow\nas gold. There are also golden apples, of which some are as sweet as\nhoney and others as sour as vinegar. In our country there are nuts as\nlarge as a child's head. They contain cheese and milk. When they are\nold oil is made from them. Of the husks ropes are made, and of the\nshells cups and other household utensils are made. I have found in\nthe woods here bramble and holly berries. In my country we have trees\nbearing berries, as large as your lime-trees, the berries of which\nare much sweeter and three times as large as your gooseberries. When\nthe days are at the longest, and the sun is in the zenith, a man's\nbody has no shadow. If you sail very far to the south and look to\nthe east at midday, the sun shines on your left side as it does in\nother countries on the right side. With this I will finish. It will\nbe easy for you, by means of what I have written, to distinguish\nbetween false accounts and true descriptions.--Your Luidgert.\n\n\n\n\n\n\nTHE WRITING OF BEEDEN.\n\n\nMy name is Beeden, son of Hachgana. My uncle, not having married,\nleft no children. I was elected in his place. Adel, the third king\nof that name, approved of the choice, provided I should acknowledge\nhim as master. In addition to the entire inheritance of my uncle,\nhe gave me some land which joined my inheritance, on condition that\nI would settle people there who should never his people\n\n\n\ntherefore I will allow it a place here.\n\n\n\n\n\n\nLETTER OF RIKA THE OUDMAAGD, READ AT STAVEREN AT THE JUUL FEAST.\n\n\nMy greeting to all of you whose forefathers came here with\nFriso. According to what you say, you are not guilty of idolatry. I\nwill not speak about that now, but will at once mention a failing which\nis very little better. You know, or you do not know, how many titles\nWr-alda has; but you all know that he is named universal provider,\nbecause that everything comes and proceeds from him for the sustenance\nof his creatures. It is true that Irtha is named sometimes the feeder\nof all, because she brings forth all the fruits and grains on which men\nand beasts are fed; but she would not bear any fruit or grain unless\nWr-alda gave her the power. Women who nourish their children at their\nbreasts are called nurses, but if Wr-alda did not give them milk the\nchildren would find no advantage; so that, in short, Wr-alda really is\nthe nourisher. That Irtha should be called the universal nourisher,\nand that a mother should be called a feeder, one can understand,\nfiguratively speaking; but that a father should be called a feeder,\nbecause he is a father, goes against all reason. Now I know whence\nall this folly comes. Listen to me. It comes from our enemies; and\nif this is followed up you will become slaves, to the sorrow of Frya\nand to the punishment of your pride, I will tell you what happened to\nthe slave people; from that you may take warning. The foreign kings,\nwho follow their own will, place Wr-alda below the crown. From envy\nthat Wr-alda is called the universal father, they wish also to be\ncalled fathers of the people. Now, everybody knows that kings do\nnot regulate the productiveness of the earth; and that they have\ntheir sustenance by means of the people, but still they will persist\nin their arrogance. In order to attain their object they were not\nsatisfied from the beginning with free gifts, but imposed a tax upon\nthe people. With the tax thus raised they hired foreign soldiers, whom\nthey retained about their courts. Afterwards they took as many wives as\nthey pleased, and the smaller princes and gentry did the same. When,\nin consequence, quarrels and disputes arose in the households, and\ncomplaints were made about it, they said every man is the father\n(feeder) of his household, therefore he shall be master and judge\nover it. Thus arose arbitrariness, and as the men ruled over their\nhouseholds the kings would do over their people. When the kings had\naccomplished that, they should be called fathers of the people,\nthey had statues of themselves made, and erected in the churches\nbeside the statues of the idols, and those who would not bow down\nto them were either killed or put in chains. Your forefathers and\nthe Twisklanders had intercourse with the kings, and learned these\nfollies from them. But it is not only that some of your men have been\nguilty of stealing titles, I have also much to complain of against\nyour wives. If there are men among you who wish to put themselves\non a level with Wr-alda, there are also women who wish to consider\nthemselves equals of Frya. Because they have borne children, they call\nthemselves mothers; but they forget that Frya bore children without\nhaving intercourse with a man. Yes, they not only have desired to rob\nFrya and the Eeremoeders of their honourable title (with whom they\ncannot put themselves upon an equality), but they do the same with\nthe honourable titles of their fellow-creatures. There are women who\nallow themselves to be called ladies, although they know that that\nonly belongs to the wives of princes. They also let their daughters be\ncalled maagden, although they know that no young girls are so called\nunless they belong to a citadel. You all fancy that you are the better\nfor this name-stealing, but you forget that jealousy clings to it,\nand that every wrong sows the seed of its own rod. If you do not alter\nyour course, in time it will grow so strong that you cannot see what\nwill be the end. Your descendants will be flogged by it, and will not\nknow whence the stripes come. But although you do not build citadels\nfor the maidens and leave them to their fate, there will still remain\nsome who will come out of woods and caves, and will prove to your\ndescendants that you have by your disorderliness been the cause of\nit. Then you will be damned. Your ghosts will rise frightened out of\ntheir graves. They will call upon Wr-alda, Frya, and her maidens, but\nthey shall receive no succour before the Juul shall enter upon a new\ncircuit, and that will only be three thousand years after this century.\n\n\n                       THE END OF RIKA'S LETTER.\n\n\n\n\n\n\ntherefore I will first write about black Adel. Black Adel was the\nfourth king after Friso. In his youth he studied first at Texland, and\nthen at Staveren, and afterwards travelled through all the states. When\nhe was twenty-four years old his father had him elected Asega-Asker. As\nsoon as he became Asker he always took the part of the poor. The rich,\nhe said, do enough of wrong by means of their wealth, therefore we\nought to take care that the poor look up to us. By arguments of this\nkind he became the friend of the poor and the terror of the rich. It\nwas carried so far that his father looked up to him. When his father\ndied he succeeded, and then he wished to retain his office as well,\nas the kings of the East used to do. The rich would not suffer this,\nso all the people rose up, and the rich were glad to get out of the\nassembly with whole skins. From that time there was no more talk of\nequality. He oppressed the rich and flattered the poor, by whose\nassistance he succeeded in all his wishes. King Askar, as he was\nalways called, was seven feet high, and his strength was as remarkable\nas his height. He had a clear intellect, so that he understood all\nthat was talked about, but in his actions he did not display much\nwisdom. He had a handsome countenance and a smooth tongue, but his\nsoul was blacker than his hair. When he had been king for a year,\nhe obliged all the young men in the state to come once a year to the\ncamp to have a sham fight. At first he had some trouble with it, but\nat last it became such a habit that old and young came from all sides\nto ask if they might take part in it. When he had brought it to this\npoint, he established military schools. The rich complained that their\nchildren no longer learned to read and write. Askar paid no attention\nto it; but shortly afterwards, when a sham fight was held, he mounted\na throne and spoke aloud: The rich have come to complain to me that\ntheir boys do not learn to read and write. I answered nothing; but I\nwill now declare my opinion, and let the general assembly decide. While\nthey all regarded him with curiosity, he said further: According to my\nidea, we ought to leave reading and writing at present to the maagden\nand wise people. I do not wish to speak ill of our forefathers; I\nwill only say that in the times so vaunted by some, the Burgtmaagden\nintroduced disputes into our country, which the mothers were unable,\neither first or last, to put an end to. Worse still, while they talked\nand chattered about useless customs the Gauls came and seized all our\nbeautiful southern country. Even at this very time our degenerate\nbrothers and their soldiers have already come over the Scheldt. It\ntherefore remains for us to choose whether we will carry a yoke or\na sword. If we wish to be and to remain free, it behoves our young\nmen to leave reading and writing alone for a time; and instead of\nplaying games of swinging and wrestling, they must learn to play with\nsword and spear. When we are completely prepared, and the boys are\nbig enough to carry helmet and shield and to use their weapons, then,\nwith your help, I will attack the enemy. The Gauls may then record the\ndefeat of their helpers and soldiers upon our fields with the blood\nthat flows from their wounds. When we have once expelled the enemy,\nthen we must follow it up till there are no more Gauls, Slaves,\nor Tartars to be driven out of Frya's inheritance. That is right,\nthe majority shouted, and the rich did not dare to open their mouths.\n\nHe must certainly have thought over this address and had it written\nout, for on the evening of the same day there were copies in at least\ntwenty different hands, and they all sounded the same. Afterwards\nhe ordered the ship people to make double prows, upon which steel\ncrossbows could be fixed. Those who were backward in doing this\nwere fined, and if they swore that they had no means, the rich men\nof the village were obliged to pay. Now we shall see what resulted\nfrom all this bustle. In the north part of Britain there exists a\nScotch people--the most of them spring from Frya's blood--some of\nthem are descended from the followers of Keltana, and, for the rest,\nfrom Britons and fugitives who gradually, in the course of time, took\nrefuge there from the tin mines. Those who come from the tin mines\nhave wives, either altogether foreign or of foreign descent They are\nall under the dominion of the Gauls. Their arms are wooden bows and\narrows pointed with stag's-horn or flint. Their houses are of turf and\nstraw, and some of them live in caves in the mountains. Sheep that\nthey have stolen form their only wealth. Some of the descendants of\nKeltana's followers still have iron weapons, which they have inherited\nfrom their forefathers. In order to make myself well understood,\nI must let alone for a while my account of the Scotch people,\nand write something about the near Krekalanders (Italians). The\nKrekalanders formerly belonged to us only, but from time immemorial\ndescendants of Lyda and Finda have established themselves there. Of\nthese last there came in the end a whole troop from Troy. Troy is\nthe name of a town that the far Krekalanders (Greeks) had taken and\ndestroyed. When the Trojans had nestled themselves among the near\nKrekalanders, with time and industry they built a strong town with\nwalls and citadels named Rome, that is, Spacious. When this was done,\nthe people by craft and force made themselves masters of the whole\nland. The people who live on the south side of the Mediterranean Sea,\ncome for the most part from Phoenicia. The Phoenicians (Puniers or\nCarthaginians) are a bastard race of the blood of Frya, Finda, and\nLyda. The Lyda people were there as slaves, but by the unchastity of\nthe women these black people have degenerated the other people and\ndyed them brown. These people and the Romans are constantly struggling\nfor the supremacy over the Mediterranean Sea. The Romans, moreover,\nlive at enmity with the Phoenicians; and their priests, who wish to\nassume the sole government of the world, cannot bear the sight of the\nGauls. First they took from the Phoenicians Marseilles--then all the\ncountries lying to the south, the west, and the north, as well as\nthe southern part of Britain--and they have always driven away the\nPhoenician priests, that is the Gauls, of whom thousands have sought\nrefuge in North Britain. A short time ago the chief of the Gauls was\nestablished in the citadel, which is called Kerenac (Karnac), that\nis the corner, whence he issued his commands to the Gauls. All their\ngold was likewise collected there. Keeren Herne (chosen corner), or\nKerenac, is a stone citadel which did belong to Kalta. Therefore the\nmaidens of the descendants of Kaltana's followers wished to have the\ncitadel again. Thus through the enmity of the maidens and the Gaul's,\nhatred and quarrelling spread ever the mountain country with fire and\nsword. Our sea people often came there to get wool, which they paid\nfor with prepared hides and linen. Askar had often gone with them,\nand had secretly made friendship with the maidens and some princes,\nand bound himself to drive the Gauls out of Kerenac. When he came\nback there again he gave to the princes and the fighting men iron\nhelmets and steel bows. War had come with him, and soon blood was\nstreaming down the slopes of the mountains. When Askar thought a\nfavourable opportunity occurred, he vent with forty ships and took\nKerenac and the chief of the Gauls, with all his gold. The people\nwith whom he fought against the soldiers of the Gauls, he had enticed\nout of the Saxenmarken by promises of much booty and plunder. Thus\nnothing was left to the Gauls. After that he took two islands for\nstations for his ships, from which he used later to sally forth and\nplunder all the Phoenician ships and towns that he could reach. When\nhe returned he brought nearly six hundred of the finest youths of the\nScotch mountaineers with him. He said that they had been given him as\nhostages, that he might be sure that the parents would remain faithful\nto him; but this was untrue. He kept them as a bodyguard at his court,\nwhere they had daily lessons in riding and in the use of all kinds of\narms. The Denmarkers, who proudly considered themselves sea-warriors\nabove all the other sea-people, no sooner heard of the glorious\ndeeds of Askar, than they became jealous of him to such a degree,\nthat they would bring war over the sea and over his lands. See here,\nthen, how he was able to avoid a war. Among the ruins of the destroyed\ncitadel of Stavia there was still established a clever Burgtmaagd,\nwith a few maidens. Her name was Reintja, and she was famed for\nher wisdom. This maid offered her assistance to Askar, on condition\nthat he should afterwards rebuild the citadel of Stavia. When he had\nbound himself to do this, Reintja went with three maidens to Hals\n(Holstein). She travelled by night, and by day she made speeches in\nall the markets and in all the assemblies. Wr-alda, she said, had told\nher by his thunder that all the Frya's people must become friends,\nand united as brothers and sisters, otherwise Finda's people would\ncome and sweep them off the face of the earth. After the thunder\nFrya's seven watch-maidens appeared to her in a dream seven nights\nin succession. They had said, Disaster hovers over Frya's land with\nyoke and chains; therefore all the people who have sprung from Frya's\nblood must do away with their surnames, and only call themselves Frya's\nchildren, or Frya's people. They must all rise up and drive Finda's\npeople out of Frya's inheritance. If you will not do that, you will\nbring the slave-chains round your necks, and the foreign chiefs will\nill-treat your children and flog them till the blood streams into your\ngraves. Then shall the spirits of your forefathers appear to you, and\nreproach your cowardice and thoughtlessness. The stupid people who,\nby the acts of the Magyars, were already so much accustomed to folly,\nbelieved all that she said, and the mothers clasped their children\nto their bosoms. When Reintja had brought the king of Holstein and\nthe others to an agreement, she sent messengers to Askar, and went\nherself along the Baltic Sea. From there she went to the Lithauers\n(Face-hewers), so called because they always strike at their enemy's\nface. The Lithauers are fugitives and banished people of our own race,\nwho wander about in the Twisklanden. Their wives have been mostly\nstolen from the Tartars. The Tartars are a branch of Finda's race,\nand are thus named by the Twisklanders because they never will be\nat peace, but provoke people to fight. She proceeded on beyond the\nSaxsenmarken, crossing through the other Twisklanders in order always\nto repeat the same thing. After two years had passed, she came along\nthe Rhine home. Among the Twisklanders she gave herself out for a\nmother, and said that they might return as free and true people;\nbut then they must go over the Rhine and drive the Gauls out of\nFrya's south lands. If they did that, then her King Askar would go\nover the Scheldt and win back the land. Among the Twisklanders many\nbad customs of the Tartars and Magyars have crept in, but likewise\nmany of our laws have remained. Therefore they still have Maagden,\nwho teach the children and advise the old. In the beginning they were\nopposed to Reintja, but at last she was followed, obeyed, and praised\nby them where it was useful or necessary.\n\nAs soon as Askar heard from Reintja's messengers how the Jutlanders\nwere disposed, he immediately, on his side, sent messengers to the\nKing of Hals. The ship in which the messengers went was laden with\nwomen's ornaments, and took also a golden shield on which Askar's\nportrait was artistically represented. These messengers were to ask\nthe King's daughter, Frethogunsta, in marriage for Askar. Frethogunsta\ncame a year after that to Staveren. Among her followers was a Magy,\nfor the Jutlanders had been long ago corrupted. Soon after Askar had\nmarried Frethogunsta, a church was built at Staveren. In the church\nwere placed monstrous images, bedecked with gold-woven dresses. It is\nalso said that Askar, by night, and at unseasonable times, kneeled\nto them with Frethogunsta; but one thing is certain, the citadel of\nStavia was never rebuilt. Reintja was already come back, and went\nangrily to Prontlik the mother, at Texland, to complain. Prontlik sent\nout messengers in all directions, who proclaimed that Askar is gone\nover to Idolatry. Askar took no notice of this, but unexpectedly a\nfleet arrived from Hals. In the night the maidens were driven out\nof the citadel, and in the morning there was nothing to be seen\nof the citadel but a glowing heap of rubbish. Prontlik and Reintja\ncame to me for shelter. When I reflected upon it, I thought that it\nmight prove bad for my state. Therefore, we hit upon a plan which\nmight serve us all. This is the way we went to work. In the middle\nof the Krijlwood, to the east of Liudwerd, lies our place of refuge,\nwhich can only be reached by a concealed path. A long time ago I had\nestablished a garrison of young men who all hated Askar, and kept away\nall other people. Now it was come to such a pitch among us, that many\nwomen, and even men, talked about ghosts, white women, and gnomes,\njust like the Denmarkers. Askar had made use of all these follies\nfor his own advantage, and we wished to do the same. One dark night\nI brought the Maagden to the citadel, and afterwards they went with\ntheir serving-maids dressed in white along the path, so that nobody\ndare go there any more. When Askar thought he had his hands free, he\nlet the Magyars travel through his states under all kinds of names,\nand, except in my state, they were not turned away anywhere. After\nthat Askar had become so connected with the Jutlanders and the\nDenmarkers, they all went roving together; but it produced no real\ngood to them. They brought all sorts of foreign treasures home, and\njust for that reason the young men would learn no trades, nor work\nin the fields; so at last he was obliged to take slaves; but that was\naltogether contrary to Wr-alda's wish and to Frya's counsel. Therefore\nthe punishment was sure to follow it. This is the way in which the\npunishment came. They had all together taken a whole fleet that came\nout of the Mediterranean Sea. This fleet was laden with purple cloths\nand other valuables that came from Phoenicia. The weak people of\nthe fleet were put ashore south of the Seine, but the strong people\nwere kept to serve as slaves. The handsomest were retained ashore,\nand the ugly and black were kept on board ship as rowers. In the\nFly the plunder was divided, but, without their knowing it, they\ndivided the punishment too. Of those who were placed in the foreign\nships six died of colic. It was thought that the food and drink were\npoisoned, so it was all thrown overboard, but the colic remained all\nthe same. Wherever the slaves or the goods came, there it came too. The\nSaxsenmen took it over to their marches. The Jutlanders brought it to\nSchoonland and along the coasts of the Baltic Sea, and with Askar's\nmariners it was taken to Britain. We and the people of Gr\u00eaneg\u00e2 did not\nallow either the people or the goods to come over our boundaries, and\ntherefore we remained free from it. How many people were carried off\nby this disease I cannot tell; but Prontlik, who heard it afterwards\nfrom the maidens, told me that Askar had helped out of his states a\nthousand times more free-men than he had brought dirty slaves in. When\nthe pest had ceased, the Twisklanders who had become free came to\nthe Rhine, but Askar would not put himself on an equality with the\nprinces of that vile degenerate race. He would not suffer them to\ncall themselves Frya's children, as Reintja had offered them, but he\nforgot then that he himself had black hair. Among the Twisklanders\nthere were two tribes who did not call themselves Twisklanders. One\ncame from the far south-east, and called themselves Allemannen. They\nhad given themselves this name when they had no women among them,\nand were wandering as exiles in the forests. Later on they stole\nwomen from the slave people like the Lithauers, but they kept their\nname. The other tribe, that wandered about in the neighbourhood,\ncalled themselves Franks, not because they were free, but the name\nof their first king was Frank, who, by the help of the degenerate\nmaidens, had had himself made hereditary king over his people. The\npeople nearest to him called themselves Thioth--his sons--that is,\nsons of the people. They had remained free, because they never would\nacknowledge any king, or prince, or master except those chosen by\ngeneral consent in a general assembly. Askar had already learned from\nReintja that the Twisklander princes were almost always at war with\neach other. He proposed to them that they should choose a duke from\nhis people, because, as he said, he was afraid that they would quarrel\namong themselves for the supremacy. He said also that his princes\ncould speak with the Gauls. This, he said, was also the opinion of the\nmother. Then the princes of the Twisklanders came together, and after\ntwenty-one days they chose Alrik as duke. Alrik was Askar's nephew. He\ngave him two hundred Scotch and one hundred of the greatest Saksmannen\nto go with him as a bodyguard, The princes were to send twenty-one\nof their sons as hostages for their fidelity. Thus far all had gone\naccording to his wishes; but when they were to go over the Rhine, the\nking of the Franks would not be under Alrik's command. Thereupon all\nwas confusion. Askar, who thought that all was going on well, landed\nwith his ships on the other side of the Scheldt; but there they were\nalready aware of his coming, and were on their guard. He had to flee\nas quickly as he had come, and was himself taken prisoner. The Gauls\ndid not know whom they had taken, so he was afterwards exchanged for\na noble Gaul whom Askar's people had taken with them. While all this\nwas going on, the Magyars went about audaciously over the lands of\nour neighbours. Near Egmuda, where formerly the citadel Forana had\nstood, they built a church larger and richer than that which Askar\nhad built at Staveren. They said afterwards that Askar had lost the\nbattle against the Gauls, because the people did not believe that\nWodin could help them, and therefore they would not pray to him. They\nwent about stealing young children, whom they kept and brought up in\nthe mysteries of their abominable doctrines. Were there people who\n\n\n                  [Here the manuscript ends abruptly.]\n\n\n\n\n\n\n\nADELA.\n\n\nOKKE MIN SVN.\n\n\nThissa boka mot i mith lif \u00e5nd s\u00eale w\u00e2rja. Se vmbifattath thju sk\u00eadnise\nfon vs \u00eale folk \u00e2k fon vsa \u00eathlum. Vrl\u00eaden j\u00ear h\u00e5b ik tham ut-er\nflod hred tolik mith thi \u00e5nd thinra moder. Tha hja w\u00earon wet wrden;\nth\u00ear thrvch gvngon hja \u00e5fternei vrdarva. Vmbe hja navt to vrlysa h\u00e5b\nik-ra vp wrlandisk pampyer wrskr\u00eaven. Sa hwersa thu se erve, mot hu\nse \u00e2k wrskryva. Thin b\u00e5rn alsa til thju hja nimmerthe w\u00eai navt ne kvma.\n\nSkr\u00eaven to Ljuwert. N\u00eai \u00e2tland svnken is [4] th\u00e5t thria th\u00fbsond\nfjvwer hvndred \u00e5nd njugon \u00e5nd fjvwertigoste j\u00ear, th\u00e5t is nei kersten\nr\u00eaknong that tvelfhvndred sex \u00e5nd fiftigoste j\u00ear. Hidde tobinomath\noera Linda.--W\u00e2k.\n\n\n\nLjawa ervn\u00f4ma. Vmb vsa ljawa \u00eathlas wille \u00e5nd vmb vsa ljawa fridoms\nwille, thusand w\u00e2ra s\u00e2 bidd-ik to jo. Och ljawa ne l\u00eat tha \u00e2gon\n\u00eanis p\u00e2pekappe tach nimmerthe over thissa skrifta ne w\u00eaja. Hja\nspr\u00eakath sw\u00eata wirda: men hja tornath vnm\u00e5rks\u00eam an alles hwat fon\nvs fryas trefth. Vmbe rika prebende to winnande s\u00e2 h\u00ealath hja mith\ntha poppa k\u00eaninggar. Thissa w\u00eatath that wi hjara gr\u00e2teste fianda\nsend. thrvchdam wi hjara liuda to spr\u00eake thvra vr frijdom, rjucht\n\u00e5nd forstne plicht. Thervmbe l\u00eatath hja alles vrdiligja, hwat fon\nvsa \u00eathlum kvmt \u00e5nd hwat th\u00ear jeta rest fon vsa alda s\u00eadum. Och ljawa\nik h\u00e5v by tham et hove w\u00east. Wil Wr.alda-t thjelda \u00e5nd willath wi vs\nnavt sterik ne m\u00e2kja hja skilun vs alg\u00e2dur vrdiligja.\n\nSkr\u00eaven to Ljudwerd. Acht hondred \u00e5nd thrju j\u00e8r nei kersten\nbigrip. Liko ton\u00f4math ovira Linda.\n\n\n\n\n\n\nTHET BOK TH\u00caRA ADELA FOLSTAR.\n\n\nThrittich j\u00ear \u00e5ftere d\u00eai that thju folksmoder wmbrocht was thrvch\nth\u00eane vreste M\u00e2gy [5] stand et er \u00e5rg vm to. Alle st\u00e2ta th\u00ear-er lidsa\nanda \u00f4re syde th\u00eare Wrsara, w\u00earon fon vs ofk\u00earth \u00e5nd vnder-et weld thes\nMagy k\u00eamen, \u00e5nd-et stand to fr\u00easane, that er weldig skolde wertha vr-et\n\u00ealle l\u00e2nd. Vmbe th\u00e5t vnluk to w\u00earane h\u00eade m\u00e5n \u00eane m\u00eana \u00e2cht bilidsen,\nhw\u00ear g\u00e2durath w\u00earon \u00e2llera m\u00e5nnelik, th\u00ear ann-en gode hrop stande by\ntha f\u00e2mna. Tha n\u00eai th\u00e2t-er m\u00e2r vrl\u00e2pen w\u00earon as thrjv etmelda, was al\ngo-r\u00ead anda tys \u00e5nd al-\u00ean sa by hjara kvmste. Th\u00e2 to tha lesta fr\u00eage\nAdela th\u00e5t wird, \u00e5nde k\u00eath. J alle w\u00eat-et that ik thrjv j\u00ear burchf\u00e2m\nw\u00easen sy. Ak w\u00eat j that ik k\u00earen sy to moder, \u00e5nd \u00e2k, that ik n\u00ean\nmoder n\u00easa navt nilde, thrvchdam ik Apol to min \u00eang\u00e2 j\u00earde. Thach\nhwat j navt n\u00eate [6], th\u00e5t is, that ik alle b\u00eartnisa n\u00eaigvngen h\u00e5w,\n\u00eavin as ik en wrentlike folksmoder w\u00easen w\u00eare. Ik h\u00e5v al-an fon \u00e5nd\nwitherf\u00e2ren to sjande hw\u00e5t-er b\u00earde. Th\u00ear thrvch send my f\u00ealo s\u00eaka\nb\u00e2r wrden, th\u00ear \u00f4ra navt n\u00eate. J h\u00e5weth jester s\u00eaith, th\u00e5t vsa sibba\nan tha \u00f4ra syd th\u00eare Wrsara njvt \u00e5nd l\u00e2f w\u00eare. Th\u00e2 ik m\u00eai sedsa to jv,\nth\u00e5t-er M\u00e2gy se n\u00ean yne g\u00e2 of wnnen heth thrvch th\u00e5t weld synra w\u00eapne,\nmen bl\u00e2t thrvch \u00e5rgelestige renka, \u00e5nd jeta m\u00e2r thrvch th\u00e5t gyrich\nsa th\u00eara hyrtogum \u00e5nd th\u00eara \u00eathelinga. Frya heth s\u00eait wi ne skoldon\nn\u00ean vnfrya ljvd by vs tol\u00eata, th\u00e2 hwat h\u00e5von hja d\u00ean? hja h\u00e5von vsa\nfjand n\u00eai folged: hwand an st\u00ead fon hjara fensenum to d\u00eaiande, jeftha\nfry to l\u00eatane, h\u00e5von hja Fryas r\u00ead minacht \u00e5nd se to hjara sl\u00e2fonum\nm\u00e2ked. Thrvchdam hja sok d\u00eadon, macht Frya navt longer w\u00e2ka ovir hjam:\nhja h\u00e5von ynes \u00f4theris frydom binimen, \u00e5nd th\u00e5t is \u00ears\u00eake, th\u00e5t hja\nhjara \u00e5jn vrl\u00earen h\u00e5we. Thach th\u00e5t ella is jo selva \u00e2ken. Men ik wil\nsedsa to jo, ho hja n\u00eai gr\u00e2dum s\u00e2 l\u00eag vrsylth send. Th\u00eara finnum hjara\nwiva kr\u00eajon b\u00e5rn. Thissa waxton vppa mith vsa frya b\u00e5rn. Altomet\ntvildon \u00e5nd joldon hja to samne vppa h\u00eam, jeftha hja w\u00earon mith\nekkorum by th\u00eare h\u00eard. Th\u00ear h\u00eardon hja mith lustum n\u00eai tha vrdw\u00e2lska\nfinna s\u00e2gum, thrvchdam hja thjvd \u00e5nd n\u00eai w\u00earon. S\u00e2 send hja vntfryast\nvnth\u00f4nkes thene wald hjarar aldrum. As tha b\u00e5rn gr\u00e2t wrdon \u00e5nd sagon\nth\u00e5t tha finna-ra b\u00e5rn n\u00ean w\u00eapne hant\u00eara machte, \u00e5nd bl\u00e2t w\u00e5rka moste,\nth\u00e2 kr\u00eajon hja anneth w\u00e5rka en gryns \u00e5nd wrdon h\u00e5rde h\u00e2chf\u00e2rande. Tha\nb\u00e2sa \u00e5nd hjara storsta svnum krupton by tha lodderiga finna mang\u00eartum;\n\u00e5nd hjara \u00e5jne toghatera thrvch th\u00e5t vvle f\u00e2rbild fon-a w\u00eai brocht,\nl\u00eaton hjara selva bigorda thrvch tha sk\u00eanesta finna kn\u00e2pa, hjara vvle\naldrum to spot. Tha th\u00eane Magy th\u00e5t anda n\u00f4s kryg, tha nam-er tha\nsk\u00eanesta sinar Finna \u00e5nd Magyara vrlovende r\u00e2 ky mith golden horna, sa\nhja ra thrvch vs folk fata d\u00eadon, \u00e5fterdam sina l\u00ear vtbr\u00eada. Men sin\nljuda d\u00eadon m\u00e2r: bern wrdon to sok makad, nei vpsal\u00e2ndum w\u00eaibrocht,\n\u00e5nd s\u00e2hwersa hja vpbrocht w\u00earon an sina vvla l\u00ear, th\u00e5n wrdon hja to\nbek sendon. Th\u00e2 tha skinsl\u00e2vona vsa t\u00e2l m\u00e5chtich w\u00earon, th\u00e2 klivadon\nhja tha h\u00eartoga \u00e5nd \u00eathelinga an bord, \u00e5nd k\u00eathon, hja moston thene\nMagy h\u00earoch wertha, sa kvndon hjara svnum vpfolgja tham, oni [7]\nthrvch-et folk k\u00earon to wrdane. Th\u00eara th\u00ear vmbe goda d\u00eadum en f\u00e2rd\u00eal\nto-ra hus kryen h\u00eade-vrlovadon hja fon sinant w\u00eagum jeta-n \u00e5fter-d\u00eal\nbij; hoka tham en f\u00e2r \u00e5nd \u00e5fter-d\u00eal kryen h\u00eade s\u00eaidon hja en rond-d\u00eal\nto, \u00e5nd tham en rond-d\u00eal h\u00eade en \u00ealle st\u00e2t. W\u00earon tha \u00eathla to h\u00e5rde\nfryas, th\u00e2 wendon hja tha st\u00eawen \u00e5nd hildon vppar vrbastera svnum\nan. Jesterd\u00eai w\u00earon-er mong [8] jo tham allet folk to h\u00e2pa hropa wilde\nvmb tha \u00e2stlike st\u00e2ta wither to hjara plyga to tvangande. Thach n\u00eai\nmin ynfalda myning skolde th\u00e2t falikant [9] utkvmma. Th\u00e5nk ynes th\u00ear\nwas w\u00easen en h\u00e5rde lvngsyakte among-eth fja, \u00e5nd th\u00e5t-er th\u00ear jeta\n\u00e5rg vvde, skolde j-eth th\u00e5n wel w\u00e2gja vmbe jvw h\u00ealena fja to f\u00e2rande\namong hjara syaka fja? \u00e5mmer n\u00e2. S\u00e2hwersa allra m\u00e5nnelik nw bi\u00e2ma\n\u00e5nd bijechta mot, th\u00e5t-eth th\u00ear mitha stapel \u00e5rg of kvma skolde, hwa\nskolde th\u00e5n alsa dryst w\u00easa vmbe sina b\u00e5rn to wagande among en folk\nth\u00e5t \u00ealle \u00e5nd al vrd\u00earen is. Macht ik jo r\u00ead j\u00eava, ik skolde sedsa\nto jo, j moste bifara alle dingum jo en n\u00eaie folksmoder kyasa. Ik\nw\u00eat wel th\u00e5t j th\u00earmitha anda brvd sitte, vt hawede th\u00e5t-er fon tha\nthredtine burchf\u00e2mna than wi jeta ower h\u00e5ve wel achte send th\u00ear n\u00eai\nth\u00eare \u00eara dinge, men th\u00e5t skold ik navt ne melda. T\u00fcntja th\u00ear f\u00e2m\nis et-er burch M\u00ead\u00eaasblik het er n\u00e5mmer n\u00eai t\u00e2lth; tach is hja fol\nwitskip \u00e5nd klarsyan, \u00e5nd wel sa h\u00e5rde vppir folk \u00e5nd usa plyga st\u00e5lth\nas all \u00f4thera etsamne. Forth skold-ik r\u00eada j moste n\u00eai tha burgum g\u00e2,\n\u00e5nd th\u00ear vpskrywa alle \u00eawa fryas tex, bijvnka alle skydnisa, j\u00e2 ella\nth\u00e5t er to finda sy vppa w\u00e2gum, til thju ella navt vrl\u00earen ni g\u00e2,\n\u00e5nd mitha burgum alsa vrd\u00ean navt ne werth. Th\u00ear st\u00e5t askriwen: thiu\nmoder \u00e5nd jahwelik burchf\u00e0m skil h\u00e5va buta helpar \u00e5nd senda bodon,\nyn and twintich f\u00e2mna \u00e5nd sjugon l\u00earf\u00e2mkis. Macht ik th\u00ear hwat to\ndvande, th\u00e2 skol-ik skrywa, \u00e5nd alsa f\u00ealo \u00ears\u00eama toghatera vmbe to\nl\u00earane, sa th\u00ear vppa burgum w\u00easa m\u00fcge; hwand ik seg an trowe \u00e5nd tid\nskil-eth jechta, s\u00e2hwersa j \u00e5fta Fryas b\u00e5rn wille n\u00e5mmer to winnande,\nhor thrvch lesta ner thvch w\u00eapne, sa hagath j to nvdande th\u00e5t jvwe\ntoghatera \u00e5fta frya wiva wrde. B\u00e5rn mot m\u00e5n l\u00eare, ho gr\u00e2t vs l\u00e2nd \u00ear\nw\u00easen sy, hokke gr\u00e2te m\u00e5nniska vsa ethla w\u00earon, ho gr\u00e2t wi jeta send,\nsa wi vs d\u00e5l ledsath bij \u00f4ra, m\u00e5n mot t\u00e2la hjam fon tha wicharda \u00e5nd\nfon hjara wichandlika d\u00eadum, \u00e5k wra f\u00e2ra s\u00eatochta. Al thissa t\u00e5llinga\nhagath d\u00ean to werthande bij th\u00eare h\u00eard, vppa h\u00eam \u00e5nd hw\u00ear et w\u00easa m\u00eai,\ns\u00e2 bij blyskip as bij t\u00e2rum. Men skil-et standf\u00e5st kvma an dat bryn\n\u00e5nd and\u00e5t hirta, th\u00e5n moton alle l\u00earinga overa w\u00eara jvwera wiva \u00e5nd\ntoghatera th\u00ear-in str\u00e2ma. Adelas r\u00ead is vpfolgath.\n\nThit send tha n\u00e2ma th\u00eara gr\u00eavetmanna, vnder hwam-mis wald thit bok\nawrochten is. Apol, Adelas man, Thria is-er s\u00eakening w\u00easen, nw is-er\ngr\u00eavetman over Ast-flyl\u00e2nd \u00e5nd ovir-a Linda-wrda. Tha bvrga Ljvdg\u00e2rda,\nLindah\u00eam, \u00e5nd St\u00e2vja send vnder sin hod.\n\nTher Saxman Storo, Sytjas man, gr\u00eavetman ovir-a h\u00e2ga fenna \u00e5nd\nwalda. Njvgun w\u00e2ra is-er to h\u00eartoga, th\u00e5t is to hyrman, k\u00earen. Tha\nburga Bvda \u00e5nd Manna-g\u00e2rda-forda send vnder sin hod.\n\nAb\u00ealo, Jaltjas man, gr\u00eavetman ovir tha S\u00fbdar Flyl\u00e2nda. Fjvwers is-er\nhyrman w\u00easen. Tha burga Aken, Ljvdburch \u00e5nd K\u00e2tsburch send vnder\nsin hod.\n\nEnoch Dywek his man, gr\u00eavetman ovir West-flyl\u00e2nd \u00e5nd Texland. Njvgun\nmel is-er to s\u00eakening k\u00earen. Thiu W\u00e2raburch, M\u00ead\u00eaasblik, For\u00e2na \u00e5nd\nald Fryasburch send vnder sin hod.\n\nFoppa, man fon Dunr\u00f4s, gr\u00eavetman ovir tha Sjvgon \u00eal\u00e2nda. Fif mel\nis-er s\u00eakening w\u00easen. Thju burch Walhallag\u00e2ra is vnder sin hod.\n\nThit stand vppa tha w\u00e2gum et Fryasburch to Texland askrywen, th\u00e5t\nst\u00eat \u00e2k to St\u00e2via \u00e5nd to M\u00ead\u00eaas blik.\n\nTh\u00e5t was Frya his d\u00eai \u00e5nd to th\u00eare stonde was et vrl\u00eaden sjvgun w\u00e2ra\nsjvgun j\u00ear, th\u00e5t F\u00e5sta was anst\u00e5ld as folksmoder n\u00eai Fryas j\u00earta. Thju\nburch M\u00ead\u00eaasblik was r\u00ead \u00e5nd en f\u00e2m was k\u00earen. Nw skolde F\u00e5sta thju\nn\u00eaja foddik vpst\u00eaka, \u00e5nd th\u00e2 th\u00e5t d\u00ean was an \u00e5jnwarda fon th\u00e5t folk,\nth\u00e2 hrop Frya fon hira w\u00e2kst\u00e5re, s\u00e2 th\u00e5t allera m\u00e5nnalik th\u00e5t h\u00eara\nmachte: F\u00e5sta nim thinra stifte \u00e5nd writ tha thinga th\u00ear ik \u00ear navt\nsedsa ne machte. F\u00e5sta d\u00eade alsa hja boden w\u00e5rth. S\u00e2 send wy Fryas\nb\u00e5rn an vsa forma sk\u00eadnise k\u00eamen.\n\nTh\u00e5t is vsa forma sk\u00eadnise.\n\nWr.alda [10] tham all\u00eana god \u00e5nd \u00eavg is, m\u00e2kade t.anfang, dana k\u00eam\ntid, tid wrochte alle thinga \u00e2k jrtha. Jrtha b\u00e2rde alle g\u00e2rsa, kr\u00fbdon\n\u00e5nd boma, allet djara kwik \u00e5nd allet \u00e5rge kwik. Alhwat god \u00e5nd djar\nis, brocht hju by d\u00eagum \u00e5nd alhwat kw\u00e2d \u00e5nd \u00e5rg is, brocht hju thes\nnachtis forth. Afteret twilifte jol-f\u00earste b\u00e2rde hja thrja mang\u00earta.\n\nLyda w\u00e5rth ut glyande,\n\nFinda w\u00e5rth ut h\u00eata \u00e5nd\n\nFrya ut warme stof.\n\nTh\u00e2 hja bl\u00e2t k\u00eamon spisde Wr.alda hjam mith sina \u00e2dama; til thju tha\nm\u00e5nneska an him skolde bvnden w\u00easa. Ring as hja rip w\u00earon kr\u00eajon hja\nfr\u00fcchda \u00e5nd nochta anda dr\u00e2ma Wr.aldas. Od [11] tr\u00e2d to-ra binna: \u00e5nd\nnw b\u00e2rdon ek twilif svna \u00e5nd twilif togathera ek joltid tw\u00ean. Th\u00earof\nsend alle m\u00e5nneska k\u00eamen.\n\nLyda was swart, krolh\u00eared alsa tha l\u00f4mera: lik st\u00e5ra blonken hjra \u00f4gon;\nja thes gyrf\u00fcgels blikkar w\u00earon vnmodich by hjras.\n\nSk\u00e5rpe Lyda. Annen san\u00e2ka kvn hju kruppa h\u00eara, \u00e5nd hwersa th\u00ear fiska\ninvr w\u00eater w\u00eare n-vntgong th\u00e5t hira nostera navt.\n\nR\u00e5dbvwde Lyda. En store b\u00e2m kvn hju b\u00fbgja \u00e5nd sahwersa hja run ne\nbr\u00e5k n\u00eane blomst\u00e2l vnder hjara fyt.\n\nWeldige Lyda. H\u00e5rd was hjra steme \u00e5nd kr\u00eat hju ut grimme s\u00e2 run ek\nflux w\u00eai.\n\nWonderfvlle Lyda. Fon \u00eawa nilde hju navt n\u00eata: hjra d\u00eada wrdon thrvch\nhjra tochta stjvrat. Vmbe tha t\u00eadra to help\u00e2ne, d\u00e2de hju tha st\u00f4ra\n\u00e5nd hwersa hju-t d\u00ean h\u00eade gr\u00e2jde hju by-t lik.\n\nArme Lyda. Hju w\u00e5rth gris fon-t vnwisse bihjelda \u00e5nd vpp-it ende\nsturf hja fon hirts\u00ear vmbe tha b\u00e5rn-ra kw\u00e2d.\n\nVnwisa b\u00e5rn. Hja tichtegadon ekkorum, fen m\u00e5m-ra d\u00e2d, hja gr\u00e5jadon\nlik wolva, fjvchtadon alsa \u00e5nd dahwile hja that d\u00eadon \u00eaton tha f\u00fcgelon\nth\u00e5t lik. Hw\u00e2 m\u00eai sin t\u00e2ra hwither to haldane.\n\nFinda. Was g\u00eal \u00e5nd hjr h\u00ear s\u00e2 tha m\u00e2na \u00eaner hors: \u00eane thr\u00ea ne kv hja\nnavt ni b\u00fbgja; men hw\u00ear Lyda annen lavwa macht to d\u00eajande, th\u00ear d\u00e2de\nhja wel tj\u00e5n.\n\nVrl\u00eadalike Finda. Svet was hjra stemme \u00e5nd nannen f\u00fcgel kvn sjonga\nlik hju. Hjra \u00eagon lokton \u00e5nd lordon, men th\u00earer ansach w\u00e5rth sl\u00e2f.\n\nVnr\u00eadalika Finda. Hju skr\u00eaf th\u00fbsande \u00eawa, tha hju ne folgde n\u00ean er\nfon vp. Hja vrfyade tha goda vmbe hjara frymod, th\u00e2 an slikm\u00e5mkes\nj\u00eaf hju hjr selva hast w\u00eai.\n\nThat was hir vnluk. Hjra h\u00e2ved was to fvl: tha hjr hirte to ydel;\nhju ne minde nimm\u00e5n sa hja selva \u00e5nd hju wilde th\u00e5t ek hja lyaf\nh\u00e5we skolde.\n\nFalske Finda. H\u00fcning swet w\u00earon hjra wirda, th\u00e2 hok tham hja trjvwade\nw\u00eare vnluk n\u00eai by.\n\nSelvsjochta Finda. Ovir ella wilde hju welda, \u00e5nd hjra svnum w\u00earon\nlik hju; fon hjara susterum l\u00eaton hja ra thjanja \u00e5nd ekkorum slogon\nhja vmb-et m\u00e2sterskip d\u00e2d.\n\nDubbelhirta Finda. Vmbe skotse wirda w\u00e5rth hju yre, \u00e5nd tha \u00e5rgste\nd\u00eada ne rorde hja navt. Sach hju en nyndask en spinne vrslynna,\nth\u00e5n w\u00e5rth hju omm-et hirte sa ys; men sach hju hjra b\u00e5rn en fryas\nvrmorde s\u00e2 swol hjra bosm fon nocht.\n\nVnluke Finda. Hju sturf anda blomtid fon hjra l\u00eava, \u00e5nd-t is jeta\ntjvester ho hju fallen sy.\n\nSkinh\u00ealiga b\u00e5rn. Vnder kestlike st\u00eana l\u00eaidon hja hjra lik d\u00eal, mit\nkwabbjana skriftum smukton hja tham vppa, togr\u00e2jande vmbe h\u00earath to\nw\u00e5rthande men an stilnise ne w\u00eanadon hja n\u00eanen \u00eange t\u00e2r.\n\nVrijfalik folk. Thi tex th\u00ear Finda n\u00eai l\u00eat was in golden bl\u00eadar wryt:\nthach tha besta hw\u00ear-far i m\u00e2kad was, w\u00ear i n\u00e5mmer to not. Tha goda\n\u00eawa wrdon utf\u00e2gad \u00e5nd selfv sjocht wryte th\u00ear kw\u00e2da far in.\n\nO Finda. Tha w\u00e5rth jrtha fvl blod, \u00e5nd tha h\u00e2veda th\u00ear m\u00e5nneska\nm\u00e5jadon thin b\u00e5rn lik g\u00e5rs h\u00e5lma of. Ja Finda th\u00e5t send tha fr\u00fcchda\nthinera ydlenise. Sjan d\u00e5l fon thinre w\u00e2kst\u00e5r \u00e5nd w\u00ean.\n\nFrya. Was wit lik sn\u00eai bij-t m\u00f4rner\u00e2d \u00e5nd th\u00e5t bl\u00e2w hjrar \u00f4gnum wn-et\njeta th\u00eare r\u00eainb\u00f4ge of.\n\nSk\u00eane Frya. Lik str\u00ealon th\u00eare midd\u00eai svnne blikadon hjra h\u00earon,\nth\u00ear sa fin w\u00earon as rach.\n\nAbela Frya. Vntlvkton hjra w\u00eara, th\u00e5n sw\u00eagon tha f\u00fcgelon \u00e5nd ne rordon\ntha bl\u00eadar navt mar.\n\nWeldige Frya. Thrvch th\u00eane kr\u00e5ft hjrar blikkar str\u00eak thene l\u00e2wa to\nfara hjara fyt d\u00e5l \u00e5nd held thene addur sin gif tob\u00e5k.\n\nR\u00eane Frya. Hjra yta was h\u00fcning \u00e5nd hjra drank was d\u00e2wa, g\u00e2dvrad anda\nb\u00f4sma th\u00eara blommur.\n\nLichte Frya. Th\u00e5t forma hwat hju hjra b\u00e5rn l\u00earde was selv-twang, th\u00e5t\n\u00f4thera was lyafte to d\u00fcged, \u00e5nd th\u00e2 hja j\u00earoch wrdon, th\u00e2 l\u00earde hju\nhjam thju w\u00eartha fon tha frijdom k\u00e5nna: hwand s\u00eaide hju svnder frijdom\nsend alle \u00f4thera d\u00fcgedon all\u00eana god vmbe jo to sl\u00e2vona to m\u00e2kjande,\njvwe ofkvmste to \u00eavge skantha.\n\nMilde Frya. N\u00e5mmer lyt hju m\u00eatal ut jrtha d\u00e5lva vmb \u00e5jnb\u00e2t, men\ns\u00e2hwersa hja-t d\u00eade w\u00ear-et to jahwelikis not.\n\nLukigoste Frya. Alsa tha st\u00e5ra om jrtha omswyrmia swirmadon hjara\nb\u00e5rn om hja.\n\nWise Frya. Th\u00e2 hju hjra b\u00e5rn vpbrocht h\u00eade alto th\u00eare sjugonde kny,\nth\u00e2 hrop hju-ra alle a Flyl\u00e2nd to s\u00e5mne. Th\u00ear j\u00eaf se hjam hjra tex,\n\u00e5nd s\u00eaide, l\u00eat tham jvwe w\u00eaiwisar w\u00easa, th\u00e2 ne skil th\u00e5t jo n\u00e2 navt\nkwalik ni g\u00e2.\n\nUtfork\u00earena Frya. Th\u00e2 hju-t s\u00eaid h\u00eade, b\u00eavade jrtha l\u00eek Wr.aldas s\u00ea,\nFlyl\u00e2ndis bodem svnk an gr\u00e2da vnder hjara fyt d\u00e5l. Thju loft w\u00e2rt swart\n\u00e5nd nylof [12] fon t\u00e2ra to stirtane \u00e5nd th\u00e2 hja n\u00eai moder oms\u00e2gon,\nwas hju al lang vppira w\u00e2kst\u00e5r. Th\u00e2 to tha lesta spr\u00e5k tongar ut-a\nwolka \u00e5nd blixen schr\u00eaf an th\u00e5t loftrvm, w\u00e2k.\n\nFarsjanda Frya. Th\u00e5t l\u00e2nd fon hw\u00ear hju was vpfaren was nw en str\u00e2m \u00e5nd\nbuta hira tex was th\u00ear in ella bidvlwen hwat fon hjra h\u00f4ndum k\u00eamen was.\n\nH\u00eariga b\u00e5rn. Th\u00e2 hja to-ra selva w\u00earon, th\u00e2 m\u00e2kadon hja thit h\u00e2ge\ntherp, bvwadon th\u00e2s burch th\u00earvppa, anda w\u00e5grum thessa wryton hja\nthene tex, \u00e5nd vmbe that allera mannalik hja skolde m\u00fcga finda,\nh\u00e5vath hja th\u00e5t l\u00e2nd rondomme Texl\u00e2nd h\u00eaten. Th\u00earvmbe skil-\u00e5t bilywa\nal wenne jrtha jrtha sy.\n\n\n\n\n\n\nTEX FRYAS.\n\n\nHeld b\u00eaid tha Frya, to tha lesta skilun hja my hwiter sja. Thach th\u00eara\nall\u00eana m\u00eai ik as fry k\u00e5nna th\u00ear n\u00ean sl\u00e2f is fon \u00ean \u00f4ther ni fon sine\ntochta. Hyr is min r\u00ead.\n\nS\u00e2hwersa thju n\u00ead \u00e5rg sy \u00e5nd gode r\u00ead \u00e5nd gode d\u00ead nawet m\u00e2r ne\nform\u00fcge, hrop th\u00e5n thi g\u00e2st Wr.aldas an, men j ne mot-im navt anhropa\nbif\u00e2ra alle thinga prvvath send. Tha ik segs to jo mith r\u00eadene \u00e5nd\ntid skil-et w\u00e2ra, tha model\u00e2sa skilun \u00e5mmar swika vnder hjar \u00e5jn l\u00ead.\n\n2. Wr.aldas g\u00e2st m\u00eai m\u00e5n all\u00eana knibuwgjande th\u00e2nk to wya, j\u00e2 thrju\nw\u00e2ra far hwat jv fon him noten h\u00e5ve, far hwat jv nith, \u00e5nd fara h\u00e2pe\nth\u00ear hy jo l\u00eat an \u00e5nga tida.\n\n3. J h\u00e5wed sjan ho ring ik helpe l\u00eande, dva al \u00ean mith jo n\u00easton,\nmen ne tof navt til m\u00e5n jo b\u00eaden heth, tha lydande skolde jo floka,\nmin f\u00e2mna skoldon jvwa n\u00e2ma utfaga ut-\u00e5t bok \u00e5nd ik skolde jo lik\nvnbik\u00e5nnade ofwisa mota.\n\n4. Nim n\u00e5mmar knibuwgjande t\u00e2nk fon jv n\u00easton an, thjus \u00e2gath Wr.aldas\ng\u00e2st. Nid skolde j bikrjupa, wisdom solde j bil\u00e2ka \u00e5nd min f\u00e2mna\nskoldon jo bityga fon f\u00e2derr\u00e2v.\n\n5. Fjuwer thinga send to jvwe not j\u00eaven, mith n\u00e2ma, loft, w\u00eater, l\u00e2nd\n\u00e5nd fjur. Men Wr.alda wil th\u00ear all\u00eana bisittar of w\u00easa. Th\u00earvmbe r\u00ead\nik jo, j skilun jo rjuchtf\u00eardiga manna kyasa, tham thju arb\u00ead \u00e5nd tha\nfr\u00fcchda n\u00eai rjuchta d\u00eala, s\u00e2 that n\u00e5mman fry fon w\u00e2rka ni fon w\u00eara sy.\n\n6. S\u00e2hwersa th\u00ear \u00e5mman among jo fvnden w\u00e5rth, th\u00ear sin \u00e5jn frydom\nvrsellath, tham-n is navt fon jvw folk: hi is en horning mith basterd\nblod. Ik r\u00eade jo that j him \u00e5nd sin m\u00e5m to th\u00e5t l\u00e2nd utdriva, s\u00eags\nthat to jvwa b\u00e5rn, thes mornes, thes midd\u00eais \u00e5nd thes \u00eawendes, til\nthju hja th\u00earof dr\u00e2me thes nachtis.\n\n7. Allera m\u00e5nnalik th\u00ear en \u00f4ther fon sine frydom bir\u00e2wath, al w\u00eare\nth\u00eane \u00f4re him skeldech, mot ik anda b\u00e5rnt\u00e2m \u00eaner sl\u00e2finne f\u00e2ra\nl\u00eata. Thach ik r\u00eade jo vmbe sin lik \u00e5nd that sinera m\u00e5m vpp \u00eane k\u00e5le\nst\u00ead to vrbarnande, \u00e5ftern\u00eai hjara aske fiftich fyt anda grvnd to\nd\u00e5lvane, til hju th\u00ear n\u00eanen g\u00e5rsh\u00e5lm vp waxa ni m\u00eai, hwand aldulkera\ng\u00e5rs skolde jvw diaroste kvik d\u00eaja.\n\n8. Ne grip n\u00e2 th\u00e5t folk fon Lyda ner fon Finda an. Wr.alda skolde\nhelpa hjam, sa that-\u00e5t weld that fon jo utgong vppa jvwa \u00e5jne h\u00e2veda\nskolde witherkvma.\n\n9. S\u00e2hwersa th\u00e5t machte b\u00eara that hja fon juwe r\u00ead jefta awet owers\nwilde, alsa aghat j to helpane hjam. Men kvmath hja to r\u00e2wande;\nfal than vppa tham nither lik blixenande fjvr.\n\n10. S\u00e2hwersa annen fon hjam \u00eaner jvwer toghaterum to wif g\u00earth \u00e5nd\nhju that wil, th\u00e5n skolun j hja hjra dvmh\u00ead bitjvtha; thach wil hju\ntoch hjra fr\u00eajar folgja, that hja than mith fr\u00eatho g\u00e2.\n\n11. Willath jvw svna fon hjara toghaterum, s\u00e2 mot j alsa dva as mith\njvwa toghaterum. Thach hor tha \u00eana nor tha \u00f4thera m\u00eai witherkvma;\nhwand hja skoldvn uth\u00eameda s\u00eada \u00e5nd pl\u00eaga mith fara; \u00e5nd dr\u00eai thessa\nby jo heldgad wrde, m\u00eai ik navt longer ovir jo w\u00e2ka.\n\n12. Vppa minre f\u00e2m F\u00e5sta h\u00e5v ik min h\u00e2p f\u00e5stegth, th\u00earvmbe most j hja\nto \u00earemoder n\u00eama, Folgath j min r\u00ead, th\u00e5n skil hju n\u00eamels min f\u00e2m\nbilywa \u00e5nd alla fr\u00e2na f\u00e2mna th\u00ear hja folgja; th\u00e5n skil thju foddik\nn\u00e5mer utg\u00e2 th\u00ear ik far jo vpstoken h\u00e5v. Th\u00e5t ljucht th\u00eara skil th\u00e5n\n\u00eavg jvwe bryn vpklarja, \u00e5nd j skilun th\u00e5n \u00eavin fry bilyva fon vnfrya\nweld as jvwa swite rinstr\u00e2ma fon th\u00e5t salte w\u00eater th\u00ear \u00e5ndel\u00e2se s\u00ea.\n\n\n\n\n\n\nTHET HET FASTA S\u00caID.\n\n\nAlle setma th\u00ear en \u00eaw, th\u00e5t is hvndred j\u00ear, omhl\u00e2pa m\u00fcge mith tha\nkrodar \u00e5nd sin jol, th\u00eara m\u00fcgon vppa r\u00ead th\u00eare moder, \u00e5nd by m\u00eana\nwilla vppa w\u00eagar th\u00eara burgum writ hwertha; send hja uppa w\u00eagar writ,\nth\u00e2n send hja \u00eawa, \u00e5nd th\u00e5t is vsa plicht vmbe altham an \u00eara to\nhaldande. Kvmth n\u00ead \u00e5nd tvang vs setma to j\u00eavane, stridande wither\nvsa \u00eawa \u00e5nd pl\u00eagum, s\u00e2 mot m\u00e5nneska dva alsa hja askja; thach send\nhja w\u00eaken, th\u00e5n mot m\u00e5n \u00e5mmer to th\u00e5t alda witherk\u00eara. Th\u00e5t is Fryas\nwilla, \u00e5nd th\u00e5t mot w\u00easa tham fon al hjra b\u00e5rn.\n\n\n\n\n\n\nFASTA S\u00caIDE.\n\n\nAlle thinga, th\u00ear m\u00e5n anfangja wil, hoka th\u00e5t-\u00e5t m\u00f4ga w\u00easa, vppa tha\nd\u00eai, th\u00ear wy Frya heldgad h\u00e5wa, tham skilun \u00eavg falykant utkvma:\nn\u00eaidam tid nw biwysd heth th\u00e5t hju riucht h\u00eade, s\u00e2 is th\u00e5t en \u00eawa\nwrdon, th\u00e5t m\u00e5n svnder n\u00ead \u00e5nd tvang a Frya hjra d\u00eai nawet owers ni\ndva ne m\u00eai, tha blyda f\u00earsta fyrja.\n\n\n\n\n\n\nTHAT SEND THA \u00caWA TH\u00caR TO TH\u00caRA BURGUM H\u00caRA.\n\n\n1. S\u00e2hwersa th\u00ear \u00e5rne \u00eane burch bvwet is, s\u00e2 mot thju foddik th\u00eara an\ntha forma foddik et Texl\u00e2nd vpst\u00eaken wrda. Thach th\u00e5t ne m\u00eai n\u00e5mmer\nowers as troch tha moder sk\u00ean.\n\n2. Ek moder skil hjra \u00e5jn f\u00e2mna kjasa; alsa th\u00eara th\u00ear vppa th\u00eara\n\u00f4thera burgum as moder send.\n\n3. Thju moder to Texl\u00e2nd m\u00eai hjra folgster kjasa, thach s\u00e2hwersa hju\nfalth \u00ear hju-t d\u00ean heth, sa mot thas k\u00earen hwertha vppa \u00eana m\u00eana acht,\nby r\u00eadum fon alle stata et s\u00eamne.\n\n4. Thju moder to Texl\u00e2nd m\u00eai \u00ean \u00e5nd tvintich f\u00e2mna \u00e5nd sjvgun spille\nmang\u00earta h\u00e5va, til thju th\u00ear \u00e5mmer sjvgun by th\u00eare foddik muge w\u00e2kja\nd\u00eailikes \u00e5nd thes nachtes. By tha f\u00e2mna th\u00ear vppa ora burgum as moder\nthjanja alsa f\u00ealo.\n\n5. S\u00e2hwersa en f\u00e2m annen g\u00e2da wil, sa mot hju-t th\u00eare moder melda,\n\u00e5nd bistonda to tha m\u00e5nniska k\u00eara, \u00ear hju mith hjra tochtige \u00e2dama\nth\u00e5t ljucht bivvlath.\n\n6. Thju moder \u00e5nd alrek burchf\u00e2m skil m\u00e5n tofogjande \u00ean \u00e5nd tvintich\nburchh\u00earan, sjvgun alda wisa, sjvgun alda k\u00e5mpar, \u00e5nd sjvgun alda\ns\u00eak\u00e5mper.\n\n7. Ther fon skilun alle j\u00earon to honk k\u00eara thrim fon elik sjvgun,\nthach hja ne m\u00fcgon navt vpfolgath ne wertha thrvch hjara sibtal n\u00eajar\nsa tha fjarda kny.\n\n8. Aider m\u00eai thr\u00ea hvndred jonga burchw\u00earar h\u00e5va.\n\n9. Far thissa thjanesta skilun hja l\u00eara Fryas tex \u00e5nd tha \u00eawa, fon\ntha wisa mannon th\u00eane wisdom, fon tha alda h\u00earmannon thene kunst fon\ntha orloch \u00e5nd fond tha s\u00eakeningar thene kunsta th\u00ear bi th\u00e5t butaf\u00e2ra\nn\u00eathlik send.\n\n10. Fon thissa w\u00earar skilun j\u00earlikes hvndred to bek k\u00eara. Thach send\nth\u00ear svme vrl\u00e5mth wrden, sa m\u00fcgon hja vpper burch bilywa hjara \u00ealle\nl\u00eava long.\n\n11. By th\u00e5t kjasa fon tha w\u00earar ne m\u00eai nimmen fon th\u00eara burch n\u00ean\nstem navt ne h\u00e5va, ni tha gr\u00eavetmanna jefta \u00f4thera h\u00e2veda, m\u00e5n th\u00e5t\nbl\u00e5ta folk all\u00eana.\n\n12. Thju moder et Texl\u00e2nd skil m\u00e5n j\u00eava thrja sjvgun flinka bodon mith\nthrja twilif rappa horsa. Vppa ora burgum ek burchf\u00e2m thr\u00ea bodon mith\nsjvgun horsa.\n\n13. Ak skil \u00e5jder burchf\u00e2m h\u00e5va fiftich bvwara thrvch th\u00e5t folk\nak\u00earen. Men th\u00earto m\u00eai m\u00e5n all\u00eana j\u00eava sokka, th\u00ear navt abel \u00e5nd\nstora for w\u00eara ner to butaf\u00e2rar send.\n\n14. Ajder burch mot hiri selva bidruppa \u00e5nd gen\u00eara fon hjra \u00e5jn\nrondd\u00eal \u00e5nd fon th\u00e5t d\u00eal that hju fon th\u00e5t m\u00e5rkjeld b\u00fcrth.\n\n15. Is th\u00ear \u00e5mman k\u00earen vmbe vppa burgum to thjanjande \u00e5nd nil-er navt,\nth\u00e5n ne m\u00eai-er na n\u00ean burchh\u00ear wertha, \u00e5nd dus n\u00ean stem navt ni h\u00e5va,\nis er al burchh\u00ear sa skil hi thju \u00ear vrljasa.\n\n16. S\u00e2hwersa \u00e5mman r\u00ead g\u00eart fon th\u00eare moder, tha fon \u00eane burchf\u00e2m,\nsa mot hi him selva melde by tha skrivwer. Thesse br\u00e5ngth-im by\ntha burchm\u00e2ster.\n\nForth mot-i n\u00eai tha l\u00eatsa, th\u00e5t is th\u00eane h\u00ealener. Th\u00ear mot sja jef er\n\u00e2k bis\u00eaken is fon kvada tochtum. Is-er god s\u00eaid, tha vndvath hi him\nselva fon sinum w\u00eapna, \u00e5nd sjvgun w\u00earar br\u00e5ngath him by th\u00eare moder.\n\n17. Is thju s\u00eak vr \u00eane st\u00e2te sa ne m\u00fcgon th\u00ear navt miner th\u00e5n thr\u00ea\nbodon kvma: is-t vr-t \u00ealla Fryasl\u00e2nd, th\u00e5n moton th\u00ear jeta sjvgun\ntjuga byw\u00easa. Th\u00earumbe th\u00e5t er n\u00ean kva formvda navt risa ne m\u00eai nor\nskalkh\u00ead d\u00ean ne wrde.\n\n18. By alle s\u00eakum mot tha moder walda \u00e5nd njvda th\u00e5t hjra b\u00e5rn,\nth\u00e5t is Fryas folk, s\u00e2 m\u00eat-rik bilywa as th\u00e5t w\u00easa m\u00eai. Th\u00e5t is thi\ngr\u00e2testa hjrar plichta, \u00e5nd vs alra vmb-er th\u00ear an to h\u00ealpande.\n\n19. H\u00e5t m\u00e5n hja by \u00eane rjuchtlika s\u00eake anhropen vmb-er utspr\u00eak twisk\nannen gr\u00eavetman \u00e5nd tha m\u00eante, \u00e5nd findath hju thju s\u00eake tvivelik,\ns\u00e2 mot hju to b\u00e2te fon th\u00ear m\u00eante spr\u00eaka til thju th\u00ear fr\u00eatho kvma,\n\u00e5nd thrvchtham th\u00e5t b\u00eatre sy that \u00ean man vnrjucht d\u00ean wrde th\u00e5n f\u00ealo.\n\n20. Kvmth hwa vmb r\u00ead \u00e5nd w\u00eat thju moder r\u00ead, sa \u00e2ch hju tham bystonda\nto j\u00eavane, w\u00eat hju bystonda n\u00ean r\u00ead, s\u00e2 m\u00eai hju wachtja l\u00eata sjvgun\nd\u00eagum. W\u00eat hju th\u00e5n nach n\u00ean r\u00ead, sa m\u00fcgon hja hinne br\u00fbda, \u00e5nd hja\nm\u00fcgon hjra selva navt biklagja, til thju n\u00ean r\u00ead b\u00eatre is th\u00e5n kva r\u00ead.\n\n21. Heth en moder \u00e5rge r\u00ead j\u00eaven ut kvada willa, s\u00e2 mot m\u00e2n hja d\u00eaja\njefta ut of l\u00e2ndum dryva stoknaken \u00e5nd bl\u00e2t.\n\n22. Send hjra burchh\u00eara m\u00eadeplichtich, th\u00e5n dvath m\u00e5n alsa mith tham.\n\n23. Is hjra skild tvivelik jefta bl\u00e2t formoda, s\u00e2 mot m\u00e5n th\u00ear-vr\nthingja \u00e5nd spr\u00eaka, is-t n\u00eadich, \u00ean \u00e5nd twintich wyka long. Stemth tha\nhalfd\u00eal skildich, s\u00e2 halde m\u00e5n hja vr vnskildich, tw\u00eade s\u00e2 wacht m\u00e5n\njeta en fvl j\u00ear. Stemth m\u00e5n th\u00e5n alsa, s\u00e2 m\u00eai m\u00e5n hja skildich halda,\ntha navt ni d\u00eaja.\n\n24. S\u00e2hwersa svme among th\u00e5t thrimna send tham hja alsa s\u00ear vnskildich\nm\u00eane that hja hja folgja wille, s\u00e2 m\u00fcgon hja th\u00e5t dva mith al hjara\ndriwande \u00e5nd tilbara h\u00e2va \u00e5nd n\u00e5mman acht hjam th\u00ear ovir min to\nachtiane, til thju th\u00e5t m\u00e2ra d\u00eal alsa blyd k\u00e5n dw\u00e2la sa th\u00e5t minra del.\n\n\n\n\n\n\nM\u00caNA \u00caWA.\n\n\n1. Alle frya b\u00e5rn send a \u00ealike wysa b\u00e5rn. Th\u00earvmbe moton hja \u00e2k \u00ealika\nrjuchte h\u00e5va, alsa blyd vpp-\u00e5t l\u00e2nd as vpp-\u00e5th \u00ea, th\u00e5t is w\u00eater \u00e5nd\nvp ella th\u00e5t Wr.alda jefth.\n\n2. Allera mannalik m\u00eai-t wif sinra k\u00easa fr\u00eaja \u00e5nd ek toghater m\u00eai\nefter hjra helddrvnk bjada th\u00ear hju minth.\n\n3. Heth hwa en wif nimth, s\u00e2 j\u00eaft m\u00e5n hjam hus \u00e5nd w\u00e5rv. N-is th\u00ear n\u00ean,\nsa mot-\u00e5t bvwat wrde.\n\n4. Is-er n\u00eai en \u00f4ther thorp gongon vmb en wif \u00e5nd wil hi th\u00ear bilywa,\ns\u00e2 mot m\u00e5n him th\u00ear en hus en w\u00e5rf j\u00eawa bijonka th\u00e5t not fon tha\nh\u00eamrik.\n\n5. Allera mannalik mot m\u00e5n en \u00e5fterd\u00eal as w\u00e5rf by sina hus j\u00eava. Tha\nnimman ne m\u00eai en fard\u00eal by sin hus n\u00e5va, f\u00fcl min en rondd\u00eal. All\u00eana ief\nhwa en d\u00e2d d\u00ean heth to m\u00eana nitha, s\u00e2 m\u00eai him th\u00e5t j\u00eaven wrde. Ak m\u00eai\nsin jongste svn that erva. After tham mot th\u00e5t thorp that wither nima.\n\n6. Ek thorp skil en h\u00eamrik h\u00e5va n\u00eai sina bihof \u00e5nd th\u00eane gr\u00eava skil\nnjvda that alra ek sin d\u00eal bidongth \u00e5nd god hald, til thju tha \u00e5fter\nkvmmande n\u00ean sk\u00e5de navt ne lyda ne muge.\n\n7. Ek thorp m\u00eai en m\u00e5rk hava to k\u00e2p \u00e5nd to vrk\u00e2p iefta to\nwandelja. Alle-t \u00f4ra l\u00e2nd skil bvw \u00e5nd wald bilyva. Th\u00e2 tha b\u00e2ma th\u00eara\nne m\u00eai nimman navt f\u00e5lla, buta m\u00eana r\u00eada \u00e5nd buta w\u00eata thes waldgr\u00eava,\nhwand tha walda send to m\u00eana nitha. Th\u00earvmbe ne m\u00eai nimman th\u00ear m\u00e5ster\nof sa.\n\n8. As m\u00e5rkjeld ne m\u00eai th\u00e5t thorp navt m\u00e2r ni nimma sa tha tillifte\nd\u00eal fon tha skat, hor fon tha inh\u00eamar ner fon tha f\u00earh\u00eamande. Ak ne\nm\u00eai tha m\u00e5rk skat navt \u00ear vrsellath [13] ne wertha as th\u00e5t \u00f4ra god.\n\n9. Alle-t m\u00e5rkjeld mot j\u00earlikes d\u00ealath wrde, thrja d\u00eagan far th\u00eare\njold\u00eai, an hvndred d\u00ealun to d\u00ealande.\n\n10. Thi gr\u00eavetman mit sinum gr\u00eavum skil th\u00ear of b\u00fcra twintich d\u00eala;\nth\u00eane m\u00e5rk rjuchter tian d\u00eala, \u00e5nd sinum helpar, fif d\u00eala; thju\nfolkesmoder \u00ean d\u00eal; thju g\u00e2 moder fjvwer d\u00eala; th\u00e5t thorp tian d\u00eala;\ntha \u00e5rma, th\u00e5t is th\u00eara tham navt w\u00e5rka ni kunna ni m\u00fcge, fiftich d\u00eala.\n\n11. Th\u00eara, tham to m\u00e5rka kvma, ne m\u00fcgon navt ni wokeria, kvmath th\u00ear\nsvm, sa is-t th\u00eara famna plicht hjam k\u00e5nb\u00ear to makjana in-vr th\u00e5t \u00ealle\nl\u00e2nd, til thju hja nimmerthe k\u00earen navt wrde to eng ampt, hwand soka\nh\u00e5vath en gyra-lik hirte, vmbe sk\u00e5t to garja skolde hja ella vrr\u00eada,\nth\u00e5t folk, thjv moder, hjara sibben \u00e5nd tho tha lesta hjara selva.\n\n12. Is th\u00ear \u00e5mman alsa \u00e5rg that-er sjvcht-siak fja jeftha vrd\u00earen\nw\u00ear vrsellath vr h\u00eal god, sa mot thene m\u00e5rk-rjuchtar him w\u00eara \u00e5nd\ntha famna him noma invr-et \u00ealle l\u00e2nd.\n\nIn \u00eara tyda h\u00eamadon Findas folk m\u00east algadur invr hjara moders\nb\u00e5rta-l\u00e2nd, mit n\u00f4ma ald-l\u00e2nd that nw vnder-ne s\u00ea l\u00eaith; hja w\u00earon\nthus f\u00ear-of, th\u00earvmbe n\u00eadon wi \u00e2k n\u00ean orloch, tha hja vrdr\u00eaven send\n\u00e5nd h\u00eainda k\u00eamon to r\u00e2wane, th\u00e2 k\u00eam-er fon selva l\u00e2ndw\u00ear h\u00earmanna\nk\u00eaninggar \u00e5nd orloch, vr altham k\u00eamon setma \u00e5nd uta setma k\u00eamon \u00eawa.\n\n\n\n\n\n\nHYR FOLGATH THA \u00caWA TH\u00caR TH\u00caRUT TAVLIKT SEND.\n\n\n1. Ek Fryas mot-a l\u00eatha jeftha fyanda w\u00eara mith aldulkera w\u00e5pne as-er\nforsinna, bikvma \u00e5nd h\u00e2ndt\u00eara m\u00eai.\n\n2. Is en boi twilif jer, sa mot-i tha sjvgunde d\u00eai miste fon sin\nl\u00ear-tid vmbe r\u00ead to werthande mith-a w\u00e5pne.\n\n3. Is hi bikvmen, sa j\u00eave m\u00e5n him w\u00e5pne \u00e5nd hi warth to w\u00earar sl\u00e2gen.\n\n4. Is hi thr\u00ea j\u00ear w\u00earar, s\u00e2 w\u00e5rth-i burch-h\u00ear \u00e5nd m\u00eai hi h\u00ealpa sin\nh\u00e2wed-manna to kjasane.\n\n5. Is hwa sjvgun j\u00ear kjasar, s\u00e2 m\u00eai hi h\u00ealpa en h\u00earman jeftha k\u00eaning\nto kjasane, th\u00ear to \u00e2k k\u00earen wrde.\n\n6. Alle j\u00ear mot-er ovir k\u00earen wertha.\n\n7. Buta tha k\u00eaning m\u00fcgon alle ambtmanna wither k\u00earen wertha, tham\nrjucht dva \u00e5nd n\u00eai fryas r\u00ead.\n\n8. Annen k\u00eaning ne m\u00eai navt ni l\u00f4nger as thr\u00ea j\u00ear k\u00eaning bilywa,\ntil thju hi navt biklywa ne m\u00eai.\n\n9. Heth-i sjvgun j\u00ear rest, s\u00e2 m\u00eai hi wither k\u00earen wertha.\n\n10. Is thi k\u00eaning thruch thene fyand fallen, s\u00e2 m\u00fcgon sina sibba \u00e2k\nn\u00eai th\u00eare \u00eare thinga.\n\n11. Is-er vppa sin tid ofgvngen jeftha binna sin tid sturven, s\u00e2 ne\nm\u00eai n\u00ean sibba him vpfolgja, th\u00ear-im n\u00eaiar sy sa tha fjarde kny.\n\n12. Th\u00eara tham strida mitha w\u00e5pne an hjara handa ne kunnath navt\nforsinna \u00e5nd wis bilywa, th\u00earvmbe ne focht-eth n\u00eane k\u00eaning w\u00e5pne to\nhant\u00eara an tha strid. Sin wisdom mot sin w\u00e5pen w\u00easa \u00e5nd thju ljafte\nsiura k\u00e5mpona mot sin skyld w\u00easa.\n\n\n\n\n\n\nHYR SEND THA RJUCHTA TH\u00caRE MODER AND TH\u00caRA K\u00caNINGGAR.\n\n\n1. Sahwersa orloch kumth, send tha moder hira bodon n\u00eai tha k\u00eaning,\nthi k\u00eaning send bodon n\u00eai tha gr\u00eavetmanna vmbe l\u00e2nd-w\u00ear.\n\n2. Tha gr\u00eavetmanna hropath alle burch-h\u00eara et s\u00eamne \u00e5nd bir\u00eadath ho\nf\u00ealo manna hja skilun stjura.\n\n3. Alle bisluta th\u00eara moton ring n\u00eai th\u00eare moder senden wertha mith\nbodon \u00e5nd tjugum.\n\n4. Thju moder l\u00eath alle bisluta gaderja \u00e5nd j\u00eafth et guldnetal,\nth\u00e5t is th\u00e5t middeltal fon alle bisluta ets\u00eamne, th\u00earmitha mot m\u00e5n\nfar th\u00e5t forma fr\u00eato ha \u00e5nd thene kening alsa.\n\n5. Is thju w\u00eara a k\u00e5mp, th\u00e5n hoft thi k\u00eaning all\u00eana mith sinum\nhavedmanna to r\u00eada, thach th\u00ear moton \u00e5mmerthe thr\u00ea burch-h\u00eara fon th\u00eare\nmoder f\u00f4rana sitta svnder stem. Thissa burch-h\u00eara moton d\u00eajalikis\nbodon n\u00eai th\u00eare moder senda, til thju hju w\u00eata m\u00fcge jef th\u00ear awet\nd\u00ean w\u00e2rth, stridande with-a \u00eawa jeftha with Fryas r\u00eadjevinga.\n\n6. Wil thi k\u00eaning dva \u00e5nd sina r\u00eada navt, s\u00e2 m\u00eai hi th\u00e5t navt\nvnderstonda.\n\n7. Kvmth-ene fyand vnwarlinga, th\u00e5n mot m\u00e5n dva sa thene k\u00eaning bith.\n\n8. Nis thene k\u00eaning navt vppet pat, s\u00e2 mot m\u00e5n sin folgar h\u00earich w\u00easa\nof tham-is folgar alont tha lesta.\n\n9. Nis th\u00ear n\u00ean havedman, s\u00e2 kjase m\u00e5n hwa.\n\n10. Nis th\u00ear n\u00ean tid, s\u00e2 w\u00e5rpa hi him to havedman th\u00earim weldich\nf\u00ealeth.\n\n11. Heth thene k\u00eaning en fr\u00easalik folk ofslagen, s\u00e2 m\u00fcgon sina after\nkvmande sin n\u00e2ma \u00e5fter hjara \u00e5jne fora; wil thene k\u00eaning, s\u00e2 m\u00eai-er\nvppen vnbibvwade st\u00ead en pl\u00e5k utkjasa to hus \u00e5nd erv. Th\u00e5t erv m\u00eai\nen rond-d\u00eal w\u00easa sa gr\u00e2t th\u00e5t hi fon alle sidum sjvgun hvndred tr\u00eadun\nut of sine hus m\u00eai hlapa, \u00ear hi an sina r\u00eana kvmth.\n\n12. Sin jongste svn m\u00eai th\u00e5t god erva, \u00e5fte tham thamis jongste,\nth\u00e5n skil m\u00e5n that wither nimma.\n\n\n\n\n\n\nHYR SEND THA RJUCHTA ALLER FRYAS VMBE S\u00caKUR TO W\u00caSANDE.\n\n\n1. Sahwersa th\u00ear \u00eawa vrwrocht wrde jefta n\u00eaja setma tavlikt, alsa\nmot-et to m\u00eana nitha sk\u00ean, men n\u00e5mmer to b\u00e2ta fon enkeldera m\u00e5nniska,\nher fon enkeldera slachta, ner fon enkeldera st\u00e2ta, nach fon awet\nthat enkel sy.\n\n2. Sahwersa orloch kvmt \u00e5nd th\u00ear wrde husa homljat jeftha sk\u00eapa,\nhok that et sy, sy-et thrvch thene fyand, tha by m\u00eana r\u00eadum, s\u00e2 ach\ntha m\u00eana m\u00eanta, th\u00e5t is al-et folk to s\u00eamne that wither to h\u00ealene;\nth\u00ear vmbe that n\u00e5mman tha m\u00eana s\u00eaka skil helpa vrljasa vmbe sin \u00e5jn\ngod to bihaldane.\n\n3. Is orloch vrth\u00eajan, \u00e5nd send th\u00ear svm, alsa vrd\u00earen that hja navt\nlonger w\u00e5rka ne m\u00fcgon, s\u00e2 mot tha m\u00eana m\u00eante hjam vnderhalda, by tha\nf\u00earstum achon hja forana to sittana, til thju tha j\u00fcged skil \u00eara hjam.\n\n4. Send th\u00ear w\u00eadvon \u00e5nd w\u00eason k\u00eamon, s\u00e2 mot m\u00e5n hja \u00e2k vnderhalda\n\u00e5nd tha svna m\u00fcgon thi n\u00e2ma hjarar t\u00e2ta vpp-ira skildum writa hjara\nslachtha to \u00earane.\n\n5. Send th\u00ear svm thrvch thene fyand fat \u00e5nd kvmath hja to b\u00e5k, s\u00e2\nmot m\u00e5n hjam f\u00ear fon th\u00e5t k\u00e5mp of fora, hwand hja machton fry l\u00eaten\nw\u00easa by arge loftum \u00e5nd than ne m\u00fcgon hja hjara lofta navt ni halda\n\u00e5nd toch \u00earlik bilywa.\n\n6. Jef wi selwa fyanda f\u00e2ta, s\u00e2 br\u00e5nge mon tham djap anda landa w\u00eai,\nm\u00e5n l\u00earth hja vsa frya s\u00eade.\n\n7. L\u00eat m\u00e5n hja \u00e5ftern\u00eai hl\u00e2pa, s\u00e2 l\u00eat m\u00e5n th\u00e5t mith welh\u00ead thrvch tha\nf\u00e2mna dva, til thju wi \u00e2tha \u00e5nd frjunda winna fori l\u00eatha \u00e5nd fyandun.\n\n\n\n\n\n\nUT MINNOS SKRIFTUN.\n\n\nSahwersa th\u00ear \u00eanman is th\u00earm\u00eata \u00e5rg that hi vsa swetsar birawath,\nmorth-dedun dvat, husa barnth, mang\u00eartha sk\u00e5nth, hok th\u00e5t-et sy,\nth\u00e5t \u00e5rg sy, \u00e5nd vsa swetnata willon th\u00e5t wroken h\u00e5va, s\u00e2 is th\u00e5t\nrjucht th\u00e5t m\u00e5n thene d\u00eader f\u00e2tath \u00e5nd an hjara \u00e5jn-warda d\u00eajath,\ntil thju th\u00ear vr n\u00ean orloch ne kvme, w\u00earthrvch tha vnsk\u00ealdiga skolde\nbota fori tha sk\u00ealdiga. Willath hja him sin lif bihalda l\u00eata \u00e2nd\nthju wr\u00eaka ofk\u00e2pja l\u00eata, s\u00e2 m\u00eai m\u00e5n th\u00e5t d\u00e2ja. Thach is then bona en\nk\u00eaning, gr\u00eavetman, gr\u00eava hwa th\u00e5t-et sy, tham ovira s\u00eada mot w\u00e2ka,\ns\u00e2 moton wi th\u00e5t kwad b\u00eaterja men ta bona mot sin straf h\u00e2.\n\nForth hi en \u00earen\u00e2ma vppa sine skeld fon sina \u00eathelun, s\u00e2 ne m\u00fcgon\nsina sibba thi n\u00e2ma navt l\u00f4nger ne fora. Th\u00earvmbe th\u00e5t hi \u00eane sibba\nsvrg skil h\u00e5va ovira s\u00eada th\u00eara \u00f4thera.\n\n\n\n\n\n\n\u00caWA FARA STJURAR [14]. STJURAR IS THI \u00c8RENOMA TH\u00caRA BUTAFARAR.\n\n\nAlle fryas svna h\u00e5va lika rjuchta, th\u00earvmb m\u00fcgon \u00e2lle flinka kn\u00e2pa\nhjara self as butaf\u00e2rar melda by tha \u00f4lderm\u00f4n \u00e5nd thisse ne m\u00eai him\nnit ofwisa, wara th\u00e5t er n\u00ean sted is.\n\n2. Tha stjurar m\u00fcgon hjara \u00e5jn m\u00e5strun noma.\n\n3. Tha k\u00e2pljvd moton k\u00earen \u00e5nd binomath wertha thrvch tha m\u00eante\nth\u00ear-et god h\u00eareth \u00e5nd tha stjurar ne m\u00fcgon th\u00ear by n\u00ean stem h\u00e5va.\n\n4. Jef m\u00e5n vppe r\u00eais bifinth th\u00e5t thene k\u00eaning \u00e5rg jefta vnbikvmmen\nis, s\u00e2 m\u00fcgon hja en \u00f4ra nimma; kvmon hja to b\u00e5k, s\u00e2 m\u00eai thene k\u00eaning\nhim self biklagja by tha \u00f4lderm\u00f4n.\n\n5. Kvmth th\u00ear fl\u00e2te to honk \u00e5nd sin th\u00ear b\u00e2ta, s\u00e2 moton tha stjurar\nth\u00ear of en thrimene h\u00e5va, althus to d\u00ealande, thi witk\u00eaning twilf m\u00f4n-is\nd\u00eala, thi skolt by nacht sjugun d\u00eala, tha b\u00f4tm\u00f4nna ek twa d\u00eala, thi\nskiprun ek thr\u00ea d\u00eala, that \u00f4ra skip-is folk ek \u00ean d\u00eal. Tha jongste\nprentar ek en thrimnath, tha midlosta ek en half-d\u00eal \u00e5nd tha \u00f4ldesta\nek en tw\u00eadnath.\n\n6. Sin th\u00ear svme vrlameth, s\u00e2 mot-a m\u00eana m\u00eante njvda far hjara lif,\n\u00e2k moton hja f\u00f4rana sitta by tha m\u00eana f\u00earsta, by huslika f\u00earsta,\nj\u00e2 by alle f\u00earsta.\n\n7. Sin th\u00ear vppa tocht vmkume, s\u00e2 moton hjara n\u00eastun hjara d\u00eal erva.\n\n8. Sin th\u00ear w\u00eadven \u00e5nd w\u00eason fon kvmen, s\u00e2 mot thju m\u00eante hja\nvnderhalda; sin hja an \u00eanre kase felth, sa m\u00fcgon tha svna thi n\u00f4ma\nhjarar t\u00e2ta vppira skeldun fora.\n\n9. Sin th\u00ear prentara [15] forfaren, sa moton sina erva en \u00eal mannis\nd\u00eal h\u00e5va.\n\n10. Was hi fors\u00eaith, s\u00e2 m\u00eai sin brud sjugun mannis d\u00ealun aska vmbe\nhira fryadulf en st\u00ean to to wjande, mar th\u00e5n mot hja for tha \u00eare\nw\u00eadve bilyva l\u00eava l\u00f4ng.\n\n11. Sahwersa en m\u00eante en fl\u00e5te to r\u00eath, moton tha r\u00eadar njvda f\u00e2ra\nbeste liftochtun \u00e5nd f\u00e2r wif \u00e5nd b\u00e5rn.\n\n12. Jef en stjurar of \u00e5nd \u00e5rm is, \u00e5nd hi heth hus nach erv, s\u00e2 mot\nim that jon wertha. Nil hy n\u00ean hus nach erv, sa m\u00fcgon sin friundun\nhem tus n\u00eama \u00e5nd thju m\u00eante mot et b\u00eatera n\u00eai sina st\u00e5t, wara th\u00e5t\nsin friunda thene b\u00e2ta w\u00eaigerja\n\n\n\n\n\n\nNETLIKA S\u00caKA UT-A N\u00caIL\u00caTNE SKRIFTUM MINNOS.\n\n\nMinno [16] was en alde s\u00eak\u00eaning, sjaner \u00e5nd wisgyrich. An tha\nKr\u00eatar heth-i \u00eawa j\u00eaven. Hi is b\u00e5rn an tha Lindawrda, \u00e5nd n\u00eai al sin\nwitherf\u00e2ra heth hi th\u00e5t luk noten umbe to Lindah\u00eam to sterva.\n\nSahwersa vsa swethnata en d\u00eal l\u00e2nd h\u00e5ve jeftha w\u00eatir, that vs god\ntolikt, sa focht-et vs vmbe that a k\u00e2p to fr\u00eaja, nillath hja th\u00e5t navt\nne dva, than mot m\u00e5n hja that bihalda l\u00eata. That is n\u00eai Frya-his tex\n\u00e5nd-et skolde vnrjucht w\u00easa to vnthandana that.\n\nSahwersa th\u00ear swethnata et s\u00eamna kyva \u00e5nd sana vr enga s\u00eaka, tha\nvr l\u00e2nd, \u00e5nd hja vs fr\u00eaja en ord\u00eal to spr\u00eaka, sa ach man th\u00e5t r\u00eader\n\u00e5fterw\u00eaja to l\u00eatane, tach sa man th\u00ear navt buta ne kan, sa mot man\nth\u00e5t \u00earlik \u00e5nd rjuchtf\u00eardich dva.\n\nKvmth th\u00ear hwa \u00e5nd s\u00eaith, ik h\u00e5v orloch, nw most-v mi helpa; jeftha en\n\u00f4ra kvmth \u00e5nd s\u00eaith, min svn is vnj\u00earich \u00e5nd vnbikvmmen, \u00e5nd ik bin\nald, nw wild-ik thi to w\u00e2ranstew ovir hini \u00e5nd ovir min l\u00e2nd st\u00e5lla,\ntil hi j\u00earich sy, sa ach man that w\u00eaigarja, til thju wi nawt an twist\nne kvme ne m\u00fcge vr s\u00eaka stridande with vsa frya s\u00eadum.\n\nSahwersa th\u00ear kvmth en vrlandisk kapman vppa tol\u00eatm\u00e5rk et Wyringga\ntha to Almanland \u00e5nd hi bidroght, sa warth-er bistonda m\u00e5rk-b\u00eaten \u00e5nd\nkanb\u00ear m\u00e2kad trvch tha f\u00e2mna invr et \u00eale land. Kvmth-er th\u00e5n to b\u00e5k, sa\nne skil nimman k\u00e2pja fon him, hy m\u00eai hinne br\u00fbda sa-r kvmen is. Thus,\nsahwersa-r k\u00e2pljud k\u00earen wrde vmbe wr-a merka to g\u00e2, jeftha mith-e\nfl\u00e2t to f\u00e2rane, sa ach man all\u00eana aldulkera to kjasane tham m\u00e5n tyge\nby tyge k\u00e5nth \u00e5nd an en goda hrop st\u00e2ne by tha f\u00e2mna. B\u00earth-et navt\nto min that-er en \u00e5rg man m\u00f4ng sy, tham tha ljud bitrogha wil, sa\nagon tha ora th\u00e5t to w\u00earane. Het-i-t-al d\u00ean sa mot m\u00e5n th\u00e5t b\u00eaterja,\n\u00e5nd thene misd\u00eadar ut of l\u00e2ndum banna, til thju vsa n\u00e2ma vral mith\n\u00earane skil wertha binomath.\n\nMen jef wir vs vppen vrlandiska m\u00e5rkt finda, sy-et h\u00eainde jeftha f\u00ear,\n\u00e5nd b\u00earth-et th\u00e5t-et folk vs l\u00eat dvath jeftha bist\u00ealleth, s\u00e2 agon wy\nmith haste h\u00eai to to sl\u00e2na, hwand afsk\u00ean wy \u00ealla agon to dvande vmbe\nfr\u00eatho willa, vsa halfbrothar ne m\u00fcgon vs nimmer minachtja nach w\u00e2na\nthat wi ange send.\n\nIn min j\u00fcged h\u00e5v ik wel \u00eanis mort overa b\u00e5nda th\u00eara \u00eawa, \u00e5fter h\u00e5v ik\nFrya often tanked vr hjra tex, \u00e5nd vsa \u00eathla vr tha \u00eawa th\u00ear th\u00earn\u00eai\ntavlikt send.\n\nWr.alda jeftha Alfoder heth mi f\u00ealo j\u00earen j\u00eaven, invr f\u00ealo landa \u00e5nd\ns\u00eaa h\u00e5v ik omme f\u00e2ren \u00e5nd n\u00eai al hwa ik sjan h\u00e5, bin ik vrtj\u00fbgad that\nwi all\u00eana trvch Alfoder utfork\u00earen send, \u00eawa to h\u00e5vande. Lydas folk\nne m\u00eai n\u00ean \u00eawa to m\u00e2kjande ni to h\u00e2ldande, hja send to dvm \u00e5nd wild\nth\u00earto. F\u00ealo slachta Findas send sn\u00f4d enoch, men hja send gyrich,\nh\u00e2chf\u00e2rande, falsk, vnk\u00fbs \u00e5nd mortsjochtich. Poga bl\u00easath hjara selva\nvppa, \u00e5nd hja ne m\u00fcgath nawet than krupa. Forska hropath w\u00e5rk, w\u00e5rk,\n\u00e5nd hja ne dvath nawet as hippa \u00e5nd kluchtm\u00e2kja. Tha roka hropath\nsp\u00e2r, sp\u00e2r, men hja st\u00ealon \u00e5nd vrslynath al wat vnder hjara snavela\nkvmath. Lik al tham is th\u00e5t Findas folk, hja bogath immer ovir goda\n\u00eawa; ek wil setma m\u00e2kja vmb-et kw\u00e2d to w\u00earane, men selva nil nimman\ntheran bonden w\u00easa. Th\u00eara hwam-his g\u00e2st that lestigoste sy \u00e5nd\nth\u00eartrvch sterik, tham-his h\u00f4ne kr\u00eajath k\u00eaning \u00e5nd tha \u00f4ra moton\nalwenna an sin weld vnderwurpen w\u00easa, til en \u00f4ther kvmth th\u00ear-im\nfon-a s\u00eatel drywet. Th\u00e5t word \u00eawa is to fr\u00e2n vmbe an m\u00eana s\u00eaka to\nnomande. Thervmbe heth m\u00e5n vs \u00eavin sega l\u00earth. \u00cawa th\u00e5t s\u00eait setma\nth\u00ear bi aller m\u00e5nniska \u00ealik an hjara mod prenth send, til thju hja\nm\u00fcge w\u00eata hwat rjucht \u00e5nd vnrjucht sy \u00e5nd hw\u00eartrhvch hja weldich send\nvmbe hjara \u00e5jne d\u00eada \u00e5nd tham fon \u00f4rum to birjuchtande, th\u00e5t wil sedsa\nalsan\u00e2ka hja god \u00e5nd navt misd\u00eadich vpbrocht send. Ak is-er jet-en \u00f4ra\nsin an f\u00e5st. \u00cawa seit ak, \u00ealik w\u00eater-lik; rjucht \u00e5nd sljucht as w\u00eater\nthat thrvch n\u00ean stornewind jeftha awet owers vrstoren is. Warth w\u00eater\nvrstoren, sa warth-et vn\u00eawa, vnrjucht, men et nygt \u00eavg vmbe wither \u00eawa\nto werthande, that l\u00eaith an sin fonselvh\u00ead, alsa tha nygung to rjucht\n\u00e5nd frydom in Fryas bern leith. Thessa nygung h\u00e5vath wi trvch Wr.aldas\ng\u00e2st, vsa foders, th\u00ear in Fryas bern bogth, th\u00earvm be skil hju vs \u00e2k\n\u00eavg biklywa. \u00cawa is \u00e2k thet \u00f4ra sinnebyld fon Wr.aldas g\u00e2st, th\u00ear \u00eavg\nrjucht \u00e5nd vnforstoren bilywath, afsk\u00ean-et an lich\u00eame \u00e5rg to g\u00eait. \u00cawa\n\u00e5nd vnforstoren send tha m\u00e5rka th\u00eara wisdom \u00e5nd rjuchtf\u00eardichh\u00ead th\u00ear\nfon alla fr\u00eamo m\u00e5nniska socht \u00e5nd trvch alla rjuchtera bis\u00eaten wrden\nmot. Willath tha m\u00e5nniska thus setma \u00e5nd domar m\u00e2kja, th\u00ear alan god\nbilywa \u00e5nd allerw\u00eaikes, sa moton hja \u00ealik w\u00easa to fara alle m\u00e5nniska;\nn\u00eai thisse \u00eawa achath tha rjuchtera hjara ord\u00eal ut to k\u00eathande. Is\nth\u00ear eng kw\u00e2d d\u00ean, hw\u00earvr n\u00ean \u00eawa tavlikt send, sa mot m\u00e5n \u00eane m\u00eana\nacht bilidsa; th\u00ear ord\u00ealth m\u00e5n n\u00eai tha sin th\u00ear Wr.aldas g\u00e2st an vs\nk\u00eath vmbe over ella rjuchtf\u00eardich to birjuchtande, althus to dvande\nne skil vs ord\u00eal n\u00e5mmer f\u00e2likant ut ne kvma. Ne dvath m\u00e5n n\u00ean rjucht\nmen vnrjucht, alsa rist th\u00ear twist \u00e5nd twispalt emong tha m\u00e5nniska\n\u00e5nd st\u00e2ta, th\u00earut spr\u00fbt inlandiska orloch, hw\u00earthrvch ella homljath\n\u00e5nd vrd\u00e5ren w\u00e5rth. Men, o dvmh\u00ead. D\u00e2hwila wi to dvande send ekkorum\nto sk\u00e2dane, kvmth-et nidige folk Findas mith hjara falska presterum\njvw h\u00e2va to r\u00e2wande, jvwa toghatera to sk\u00e5ndane, jvwa s\u00eada to vrdva\n\u00e5nd to tha lesta kl\u00e5ppath hja sl\u00e2vona banda om jahwelikes frya hals.\n\n\n\n\n\n\nUT-A SKRIFTA MINNOS.\n\n\nTha Nyhell\u00eania [17] tham fon hira \u00e5jn n\u00f4me Min-erva h\u00eate, god s\u00eaten\nwas \u00e5nd tha Kr\u00eakalander [18] hja to met even h\u00e5rde minade as vs\n\u00e5jn folk, th\u00e2 k\u00eamon th\u00ear svme forsta \u00e5nd prestera vppe-ra burch\n\u00e5nd fr\u00eajon Min-erva hw\u00ear of hjra erva l\u00eajon. Nyhell\u00eania andere,\nmina erva dr\u00eag ik om in mina bosm, hw\u00e5t ik urven h\u00e5v is ljafde vr\nwisdom, rjucht \u00e5nd frydom, h\u00e5v ik tham vrl\u00earen, alsa ben ik \u00ealik\nan tha minniste jvvar sl\u00e2vonena. Nw j\u00eav ik r\u00ead vm nawet, men than\nskold ik vrk\u00e2pja tham. Tha h\u00eara gvngon w\u00eai, \u00e5nd hripon al lakande,\njvwer h\u00earoga thjanra, wisa Hell\u00eania. Thach th\u00earmitha miston hja\nhjara dol, hwand th\u00e5t folk th\u00e5t hja minnade \u00e5nd hja folgade, nam\nthis n\u00f4me to-n \u00eare n\u00f4me an. Tha hja s\u00e2gon th\u00e5t hjara skot mist h\u00eade,\nth\u00e2 gvngon hja hja bihlvda \u00e5nd s\u00eaidon that hju-t folk hexnad h\u00eade,\nmen vs folk \u00e5nd tha goda Kr\u00eakalandar w\u00earde aller w\u00eaikes that-et laster\nw\u00eare. Enis k\u00eamon hja \u00e5nd fr\u00eagon, as thv th\u00e5n n\u00ean thjonster ne biste,\nhwat d\u00eaist th\u00e2n mitha \u00e5jar tham thv altid bi thi heste. Min-erva\nandere, thisse \u00e5jar send that sinebyld fon Fryas r\u00eadj\u00eavinga, w\u00earin\nvsa tokvmste forholen hl\u00eait \u00e5nd fon \u00eal th\u00e5t m\u00e5nneskalik slachte; tid\nmot hja utbroda \u00e5nd wi moton w\u00e2ka th\u00e5t-er n\u00ean l\u00eath an ne kvmth. Tha\nprestera, god s\u00eaid; men hw\u00earto thjanath thene hund an thina f\u00eara\nhand. Hell\u00eania andere, heth thene h\u00e5rder n\u00ean sk\u00eaper vmbe sin kidde at\ns\u00eamene to haldande? hwat thene hvnd is inna thjanest thes sk\u00eaph\u00e5rder,\nbin ik in Fryas tjanest, ik mot ovir Fryas kidde w\u00e2ka. That likath vs\ngod to, s\u00eadon tha prestera; men seg vs, hwat is thju bitjvtenise fon\nthi nachtule, ther immer boppa thin hole sit, is that ljuchtskvwande\ndjar altomet thet t\u00eaken thinra kl\u00e2rsjanh\u00ead. N\u00eaan andere Hell\u00eania,\nhi helpt my h\u00fcgja that er en slach fon m\u00e5nniska ovir hirtha omme\ndw\u00e2lth, th\u00ear evin lik hi in k\u00e5rka \u00e5nd hola h\u00eama; th\u00ear an tjuster\nfrota, tach navt as hi, vmb vs fon m\u00fbsa \u00e5nd \u00f4ra pl\u00e5ga to helpane,\nmen renka to forsinna, tha \u00f4ra m\u00e5nniska hjara witskip to r\u00e2wane, til\nthju hja tham to b\u00eatre m\u00fcge f\u00e2ta vmber slavona fon to m\u00e2kjande \u00e5nd\nhjara blod ut to s\u00fbgane, even as vampyra dva. Enis k\u00eamon hja mith en\nbenda folk. Pest was over-et land kvmen, hja s\u00eaidon, wi alle send to\ndvande, tha Goda to offerja, til thju hja pest w\u00eara m\u00fcge. Nilst thv\nthen navt ne helpa hjara grimskip to stilane, jeftha hethste pest\nselva ovir-et l\u00e2nd brocht mith thinra kunsta. N\u00eaan s\u00eaide Min-erva,\nmen ik ne k\u00e5n n\u00eane goda, th\u00ear \u00e5rg dvande send; th\u00earvmbe ne kan ik navt\nfr\u00eaja jef hja beter wrda willa. Ik k\u00e5n \u00ean gode, th\u00e5t is Wr.aldas g\u00e2st;\nmen thrvch tham er god is, dvath-er \u00e2k nen kw\u00e2d. Hwanath kvmth-et kw\u00e2d\nth\u00e5n w\u00eai, fr\u00eajath tha prestera. Allet kw\u00e2d kvmth fon jow \u00e5nd fon th\u00eare\ndvmh\u00ead th\u00eara m\u00e5nniska, tham hjara selva fon jow fensa l\u00eata. Jef thin\ndrochten th\u00e5n s\u00e2 bjustre god is, w\u00earvmb w\u00earther-et kw\u00e2d th\u00e5n navt,\nfr\u00eajath tha prestera. Hellenia andere, Frya het vs vppe w\u00eai brocht\n\u00e5nd thene kroder th\u00e5t is tid, tham mot th\u00e5t ovrige dva. With alle\nrampum is r\u00ead \u00e5nd help to findande, tha Wr.alda wil th\u00e5t wi hja\nselva soka skilon, til thju wi sterik skile wertha \u00e5nd wis. Nillath\nwi navt, th\u00e5n l\u00eat-er vsa trul ut trulla, til thju wi skilon erf\u00e2ra,\nhwat n\u00eai wisa d\u00eadum \u00e5nd hwat n\u00eai dvma d\u00eadum folgath. Tha s\u00eaide-ne\nforst, ik skolde w\u00e2na, that w\u00eare betre, that to w\u00earande. Hwel m\u00fcglik,\nandere Hell\u00eania, hwand than skolde tha m\u00e5nniska bilywa lik t\u00e5made\nsk\u00eapa; thv \u00e5nd tha prestera skolde-r than hoda willa, men \u00e2k sk\u00eara\n\u00e5nd n\u00eai th\u00eare slacht benke fora. Tach alsa nil-t vs drochten navt,\nhi wil that wi ekkorum helpa, men hi wil \u00e2k th\u00e5t jahweder fry sy \u00e5nd\nwis wrde. Th\u00e5t is \u00e2k vsa wille, th\u00earvmbe kjasth vs folk sin forsta,\ngr\u00eava, r\u00eadj\u00eavar \u00e5nd alle b\u00e2sa \u00e5nd m\u00e2stera ut-a wisesta th\u00eara goda\nm\u00e5nniska, til thju allem\u00e5nnalik sin best skil dva vmbe wis \u00e5nd god to\nwerthande. Althus to dvande skilun wi \u00eanis w\u00eata \u00e5nd anda folka l\u00eara,\nthat wis w\u00easa \u00e5nd wis dva all\u00eana l\u00eaith to salichh\u00ead. That likt en\nord\u00eal, s\u00eaidon tha prestera, men aste nv m\u00eanste, that pest thrvch\nvsa dvmh\u00ead kvmth, skolde Nyhell\u00eania th\u00e5n wel sa god w\u00easa wille,\nvmbe vs ewat fon th\u00e5t nya ljucht to l\u00eanande, hw\u00ear vppa hju sa stolte\nis. Jes s\u00eaide Hell\u00eania; tha rokka \u00e5nd \u00f4ra f\u00fcglon kvmath all\u00eana falla\nvp v\u00fbl \u00e2s, men pest minth navt all\u00eana v\u00fbl \u00e2s, men v\u00fbla s\u00ead-plegum \u00e5nd\nfangnisa. Wilstv nv that pest fon-i wika \u00e5nd na wither ne kvma, th\u00e5n\nmostv tha fangnisa w\u00eai dva, \u00e5nd that i alla r\u00ean wrde fon binna \u00e5nd fon\nb\u00fbta. Wi willath bil\u00e2wa th\u00e5t thin r\u00ead god sy, s\u00eaidon tha prestera,\nmen seg vs, ho skilum wi th\u00ear alla m\u00e5nniska to kr\u00eaja, th\u00ear vnder vs\nweld send. Tha stand Hell\u00eania vp fon hira s\u00eatel \u00e5nd k\u00eath: Tha muska\nfolgath thene s\u00eajar, tha folka hjara goda forsta, th\u00earvmbe ach-stv\nto bijinnande mith thin selva \u00e5lsa r\u00ean to m\u00e2kjande, that stv thinna\nblikka in \u00e5nd utward m\u00eai rjuchta svnder sk\u00e2mr\u00e2d to werthande to fara\nthin \u00e5jn mod. Men in st\u00eade fon th\u00e5t folk r\u00ean to m\u00e2kjande heste v\u00fbla\nf\u00earsta utfonden, hw\u00ear vppa th\u00e5t folk al sa n\u00e2ka s\u00fbpth, that hja to\nlesta lik tha barga annath slip frota, vmbe that stv thin v\u00fbla lusta\nbota m\u00eai. Th\u00e5t folk bigost to jolande \u00e5nd to spotande. Th\u00ear thrvch ne\nthuradon hja n\u00ean strid wither an to spinnande. Nv skolde \u00e5jder w\u00e2na,\nth\u00e5t hja vral-et folk to h\u00e2pe hropen h\u00eade vmbe vs algadur to-t land ut\nto driwande. N\u00eaan an st\u00eade fon hja to bihluda gvngon hja allerw\u00eaikes,\n\u00e2k to tha h\u00eainde Kr\u00eakalana til tha Alpa ut to k\u00eathane, th\u00e5t et thene\nallervrste drochten h\u00e2gth h\u00eade sin wisa toghater Min-erva, to n\u00f4mth\nNyhell\u00eania \u00eamong tha m\u00e5nniska to sendane in overa s\u00ea mith-en ulk,\nvmbe tha manniska gode r\u00ead to j\u00eavane \u00e5nd that allermannalik, th\u00ear\nhja h\u00eara wilde, rik \u00e5nd lukich skolde wertha, \u00e5nd \u00eanis b\u00e2s skolde\nwertha ovir alle k\u00eaningkrik irtha.s. Hira byldnese st\u00e5ldon hja vppe\nhjara \u00e5lt\u00e5rum, jeftha hja vrsellade-t anda dvma m\u00e5nniska. Hja k\u00eathon\nallerw\u00eaikes r\u00ead-j\u00eavinga, th\u00ear hju nimmer j\u00eaven h\u00eade, \u00e5nd t\u00e5ladon\nwondera, th\u00ear hju n\u00e5 d\u00ean h\u00eade. Thrvch lesta wiston hja-ra selva master\nto m\u00e2kjande fon vsa \u00eawa \u00e5nd setma, \u00e5nd thrvch wank\u00eathinga wiston hja\nalles to wisa \u00e5nd to vrbruda. Hja st\u00e5ldon \u00e2k f\u00e2mma vnder hjara hode,\ntha skinber vndere hoda fon F\u00e5sta [19] vsa forma \u00eare moder, vmbe over\nth\u00e5t fr\u00e2na ljucht to w\u00e2kane. Men th\u00e5t ljucht h\u00eade hja selva vpstoken,\n\u00e5nd in st\u00eade fon tha f\u00e2mkes wis to m\u00e2kjande, \u00e5nd aftern\u00eai \u00eamong\nth\u00e5t folk to senda, ta sjaka to l\u00eavande \u00e5nd tha b\u00e5rn to l\u00earande,\nm\u00e2kadon hja-ra dvm \u00e5nd dimme bi-t ljucht \u00e5nd ne machten hja n\u00e2 buta\nne kvma. Ak wrdon hja to r\u00eadj\u00eavstare brukath, tach thi r\u00ead was by\nskin ut hjara mvlun; hwand hjara mvla w\u00earon navt owers as tha hropar,\nhw\u00ear trvch tha prestera hjara g\u00earta utk\u00eathon.\n\nTha Nyhell\u00eania fallen was, wilden wi en ore moder kjasa, svme wildon\nn\u00eai Texl\u00e2nd vmbe th\u00ear \u00eane to fr\u00eajande, men tha prestera tham by hira\n\u00e5jn folk th\u00e5t rik wither in h\u00eade, nildon that ni hengja \u00e5nd k\u00eathon\nvs by-ra folk as vn-fr\u00e2na ut.\n\n\n\n\n\n\nIII. UT-A SKRIFTA MINNOS.\n\n\nTha-k althus w\u00eai faren was mith mina ljvd fon Athenia, k\u00eamon wi to tha\nlesta an en \u00ealand thrvch min ljvd Kr\u00eata h\u00eaten vm-a wilda kr\u00eata tham\net folk anhyv by vsa kvmste. Tha as hja sagon th\u00e5t wi n\u00ean orloch an-t\nsk\u00eald foron, wrdon hja mak, alsa-k et lest far en bota mit yserark en\nhavesmode \u00e5nd en stada land wandelde. Thach tha wi en stut s\u00eaten h\u00eade\n\u00e5nd hja sp\u00earadon that wi n\u00ean slavona n\u00eade, tha w\u00earon hja vrst\u00e5lath,\nmen tha-k-ra nw talt h\u00eade that wi \u00eawa h\u00eadon \u00ealik to birjuchtande vr\nalla, tha wilde-t folk \u00e2k fon sokka h\u00e2. Tach sk\u00ears h\u00eadon hja tham,\njefta th\u00e5t \u00ealle land k\u00eam anda tys. Tha forsta \u00e5nd prestera k\u00eamon\nb\u00e2rja, that wi hjara tjvth over h\u00earich m\u00e2kad h\u00eade \u00e5nd th\u00e5t folk k\u00eam\nto vs vmbe hul \u00e5nd skul. Tach th\u00e2 tha forsta sagon th\u00e5t hja hjara\nrik vrljasa skolda, th\u00e2 j\u00eavon hja th\u00e5t folk frydom \u00e5nd k\u00eamon to my\nvmb-en \u00easega bok. Thach th\u00e5t folk was n\u00ean frydom wenth \u00e5nd tha h\u00eara\nbil\u00eavon welda n\u00eai that ir god thochte. Th\u00e2 thi storn wr w\u00ear, bigoston\nhja twispalt among vs to s\u00eaja. Hja s\u00eaidon to min folk that ik hjara\nhelp anhropen h\u00eade vmbe standf\u00e5st k\u00eaning to werthande. Enis fand ik\ngif in min met, th\u00e2 as er \u00eanis en skip fon-t Fly by vs vrs\u00eailde, ben\nik th\u00earmith stolkens hinne brith.--Tach min witherfara to l\u00eatande,\nsa wil-k mith thesa sk\u00eadnesa all\u00eana s\u00eaga, that wi navt m\u00fcge h\u00eama mith\net Findas folk fon w\u00ear th\u00e5t et sy, hwand th\u00e5t hja fvl send mith falska\nrenka, \u00eawa to fr\u00easane as hjara sw\u00eate wina mith d\u00eajande fenin.\n\nEnde wra skrifta Minnos.\n\n\n\n\n\n\nHIR VNDER SEND THR\u00ca W\u00caTA, TH\u00caR AFTER SEND THISSA SETMA MAKAD.\n\n\n1. Allera mannalik w\u00eat, th\u00e5t i sin bihof mot, men w\u00e5rth \u00e5mmon sin bihof\nvnthalden, sa n\u00eat n\u00ean man hwat er skil dva vmbe sin lif to bihaldande.\n\n2. Alle elte minniska werthat drongen a b\u00e5rn to t\u00ealande, w\u00e5rth that\nw\u00earth, sa n\u00eat nim man wath \u00e5rges th\u00earof kvme mei.\n\n3. Alrek w\u00eat th\u00e5t-i fry \u00e5nd vnforl\u00eath wil l\u00eava, \u00e5nd that \u00f4re that \u00e2k\nwille. Umbe sekur to w\u00easande send thesa setma \u00e5nd domar makad.\n\nTh\u00e5t folk Findas heth \u00e2k setma \u00e5nd domar: men thissa ne send navt n\u00eai\ntha rjucht, men all\u00eana to b\u00e2ta th\u00eara prestera \u00e5nd forsta, thana send\nhjara st\u00e2ta immerthe fvl twispalt \u00e5nd mord.\n\n1. Sahwersa imman n\u00e2d heth \u00e5nd hi ne kan him selva navt ne helpe,\nsa moton tha f\u00e2mna th\u00e5t kvndich dva an tha gr\u00eava. Th\u00earfar th\u00e5t et en\nstolte Fryas navt ne focht th\u00e5t selva to dva.\n\n2. Sa hwa \u00e5rm w\u00e5rth thrvch tham hi navt w\u00e5rka nil, th\u00ear mot to th\u00e5t\nl\u00e2nd ut dr\u00eaven wertha, hwand tha l\u00e5fa \u00e5nd loma send lestich \u00e5nd \u00e5rg\nt\u00e5nkande: th\u00earvmbe \u00e2ch m\u00e5n to w\u00earane tham.\n\n3. Jahw\u00eader jong kerdel \u00e2ch en brud to s\u00eaka \u00e5nd is er fif \u00e5nd twintich\nsa \u00e2cht-er en wif to h\u00e5va.\n\n4. Is hwa fif \u00e5nd twintich, \u00e5nd heth er n\u00ean \u00eang\u00e2, sa \u00e2ch ek man him\nut sin hus to w\u00earane. Ta kn\u00e2pa \u00e2chon him te formyda. Nimth er th\u00e5n\nnach n\u00ean \u00eang\u00e2, s\u00e2 mot m\u00e5n hin d\u00e2d s\u00eaga, til thju hi ut of lande brude\n\u00e5nd hir n\u00ean \u00e5rgenese n\u00eava ne m\u00eai.\n\n5. Is hwa wrak, th\u00e5n mot-er avb\u00ear s\u00eaga, that nimman fon him to fr\u00easane\nnach to duchtane heth. S\u00e2 m\u00eai er kvma hw\u00ear er wil.\n\n6. Pl\u00eacht er \u00e5ftern\u00eai hordom, s\u00e2 m\u00eai-r fluchta, ne fluchter navt, s\u00e2\nis er an tha wr\u00eake th\u00ear bitrogna vrl\u00eaten, \u00e5nd nimman ne m\u00eai helpa him.\n\n7. Sahwersa \u00e5mmon eng god heth, \u00e5nd en \u00f4ther likt that therm\u00eate that\ni him th\u00earan vrfate, sa mot-i th\u00e5t thrja vrjelda. St\u00ealth-i jeta r\u00eais,\nth\u00e5n mot hi n\u00eai tha tinl\u00e2num. Wil thene bist\u00ealne him fry j\u00eava, s\u00e2\nm\u00eai-r th\u00e5t dva. Tha b\u00earth et wither sa ne m\u00eai nimman him frydom j\u00eava.\n\n\n\n\n\n\nTHISSA DOMAR SEND MAKAD FARA NYDIGA MANNISKA.\n\n\n1. Sa hwa in h\u00e2ste mode tha ut nid an nen otheris l\u00eaja brekth, \u00e2gna\nut st\u00e2t, jeftha thoth, hok th\u00e5t et sy, sa mot thi l\u00eatha bitallja\nhwat thene l\u00eadar askth. Ne kan hi h\u00e5t ni dva, s\u00e2 mot-er avb\u00ear an im\nd\u00ean wertha, sa hi an thene \u00f4re d\u00eath. Nil hi th\u00e5t navt ut ne stonda,\nsa mot-i him to sina burch-f\u00e2m wenda, jef-i inna yser jeftha tin l\u00e2na\nm\u00eai werka til sin skeld an sy, n\u00eai th\u00ear m\u00eane dom.\n\n2. Jef ther imman fvnden w\u00e5rth alsa \u00e5rg that-i en Fryas felth, hi\nmot et mit sina lif bitallja. Kan sina burch-f\u00e2m hin far altid nei\ntha tinl\u00e2na helpa \u00ear er fat wrde, sy m\u00eai th\u00e5t dva.\n\n3. Sahwersa thi bona m\u00eai biwisa mith vrk\u00e5nda tju-gum that et by vnluk\nsk\u00ean is, sa skil hi fry w\u00easa, men b\u00earth et jetta r\u00eais, sa mot i tach\nn\u00eai tha tinl\u00e2num, til thju m\u00e2n th\u00ear thrvch formitha all vnerimde\nwr\u00eaka \u00e5nd f\u00eaitha.\n\n\n\n\n\n\nTHIS SEND DOMAR FARA HORNINGA.\n\n\n1. Hwa en \u00f4theris hvs ut nid thene r\u00e2de h\u00f4n anstekt nis n\u00ean Fryas,\nhi is en horning mith basterde blod. M\u00eai m\u00e5n hin bi th\u00ear d\u00ead bif\u00e2ra,\nsa mot m\u00e5n hin vppet fjvr werpa. Hy m\u00eai flya sa-r k\u00e5n tach n\u00e5rne\nskil-i s\u00eakur w\u00easa fara wr\u00eakande hand.\n\n2. N\u00ean \u00e5fta Fryas skil ovira missl\u00eaga sinra n\u00easte malja nach kalta. Is\nhwa misd\u00eadoch far-im selva, tha navt fr\u00easelik far en \u00f4ra, s\u00e2 m\u00eai hi\nhim selva riuchta. W\u00e5rth-i alsa \u00e5rg that er fr\u00easlik w\u00e5rth, sa mot m\u00e5n-t\nanda gr\u00eava bara; men is th\u00ear hwa th\u00ear en \u00f4ther \u00e5fterb\u00e5kis bitighat in\nst\u00eade fon-t to dvande by tha gr\u00eava, tham is en horning. Vpper m\u00e5rk\nmot-i anda p\u00eale bvnden wrde, sa that et jong folk im ansp\u00eaja m\u00eai;\n\u00e5fter l\u00e2dath m\u00e5n him overa m\u00e5rka, men navt n\u00eai tha tinl\u00e2na, thrvch\nthat en \u00earer\u00e2wer \u00e2k is to fr\u00easane.\n\n3. Sahwersa th\u00ear \u00eanis imman w\u00eare sa \u00e5rg that i vs gvng vrr\u00eade by tha\nfyand, p\u00e2da \u00e5nd to p\u00e2da wes, vmbe vsa flyburga to n\u00e2ka, jeftha thes\nnachtis th\u00earin to glupa, tham w\u00eare all\u00eana wrocht ut Findas blod. Him\nskolde m\u00e5n mota barna. Tha stjurar skoldon sin m\u00e5m \u00e5nd al sina sibba\nn\u00eai en f\u00ear \u00ealand mota br\u00e5nga \u00e5nd th\u00ear sin ask forstuva, til thju-r\nhyr n\u00ean feninige kr\u00fbdon fon waxa ne m\u00fcge. Tha f\u00e2mna moton th\u00e5n sin\nn\u00e2m utsp\u00eaja in vr al vsa st\u00e2ta, til thju n\u00ean b\u00e5rn sin n\u00e2m ne kr\u00eaje\n\u00e5nd tha alda him m\u00fcge vrwerpa.\n\nOrloch was vrtigen, men n\u00ead was kvmen an sin st\u00ead. Nw w\u00earon hyr thr\u00ea\nm\u00e5nniska th\u00ear-ek en buda k\u00earen st\u00ealon fon asvndergane \u00eajnh\u00eara. Tha\nhja wrdon alle fat. Nw gong thene \u00earosta to \u00e5nd brocht thene thjaf by\ntha skelte. Tha f\u00e2mna th\u00ear-vr k\u00eathande s\u00eaidon allerw\u00eais, that i d\u00ean\nh\u00eade n\u00eai rjucht. Thi \u00f4ra nom thene thjaf th\u00e5t k\u00earen of \u00e5nd l\u00eath im\nforth mith fr\u00eato. Tha f\u00e5mna s\u00eaidon, hi heth wel d\u00ean. Men thi thredde\n\u00eajnh\u00ear gvng n\u00eai tha thjaf sin hus th\u00e2. Asser nw sach ho n\u00ead th\u00ear\nsin s\u00eatel vpst\u00e5lth h\u00eade, th\u00e2 gvng hi to b\u00e5k \u00e5nd k\u00earde wither mith en\nw\u00eain fol n\u00eadthreftum, th\u00ear hi n\u00ead mith fon th\u00eare h\u00eard of driwe. Fryas\nf\u00e2mna h\u00eadon by him omme w\u00e2rath \u00e5nd sin d\u00ead an dat \u00eavge bok skr\u00eaven,\ndahwile hja al sina l\u00eaka ut f\u00e2chth h\u00eade. Thju \u00earemoder was et s\u00eaid\n\u00e5nd hju l\u00eat het kvndich dva thrvch th\u00e5t \u00eale l\u00e2nd.\n\n\n\n\n\n\nTHAT HYR VNDER STAT IS IN UT THA WAGAR TH\u00caRE WARABURGH WRITEN.\n\n(See plate I.)\n\n\nHwat hyr boppa st\u00e5t send thi t\u00eakna fon th\u00e5t jol. Th\u00e5t is th\u00e5t forma\nsinnebild Wr.aldas, \u00e2k fon t-anfang jeftha-t bijin, w\u00earut tid k\u00eam,\nth\u00e5t is thene Kroder th\u00ear \u00eavg mith th\u00e5t jol mot ommehl\u00e2pa. Thana\nheth Frya th\u00e5t standskrift m\u00e2kad, th\u00e5t hja brukte to hira tex. Th\u00e2\nF\u00e5sta \u00earemoder w\u00eare, heth hju-r th\u00e5t run ieftha hl\u00e2pande skrift fon\nm\u00e2kad. Ther Witk\u00eaning th\u00e5t is S\u00eak\u00eaning, Godfr\u00eaiath thene alda heth\nth\u00ear asvndergana telnomar fon m\u00e2kad f\u00e2r stand \u00e5nd rvnskrift b\u00eade. T is\nth\u00earvmbe navt to drok that wi-r j\u00earliks \u00eanis f\u00east vr fyrja. Wy m\u00fcgon\nWr.alda \u00eavg thank to wya th\u00e5t hi sin g\u00e2st sa herde in vr vsa \u00eathla\nheth f\u00e2ra l\u00eatn. Vnder hira tid heth Finda \u00e2k en skrift utfvnden,\nmen th\u00e5t w\u00eare sa h\u00e2gf\u00e2rende \u00e5nd fvl mith frisla \u00e5nd krolum, th\u00e5t\ntha afterkvmanda th\u00earof thju bitjudnese ring vrl\u00earen h\u00e2ve. Aftern\u00eai\nh\u00e5von hja vs skrift l\u00eared binoma tha Finna, tha Thyrjar \u00e5nd tha\nKrekalander. Men hja niston navt god, th\u00e5t-et fon et jol m\u00e2kad was \u00e5nd\nthat-et th\u00earumbe altid skr\u00eaven wrde moste mith son om. Th\u00earby wildon\nhja th\u00e5t hjara skrift vnl\u00easb\u00ear skolde w\u00easa far ora folkum, hwand hja\nh\u00e5vath altid h\u00eamnesa. Thus to dvanda send hja herde fon-a wis r\u00e2kath,\nth\u00earm\u00eatha, that ta b\u00e5rn tha skriftun hjarar aldrum amper l\u00easa en m\u00fbga;\ndahwile wy vsa alderaldesta skriftun \u00eavin r\u00ead l\u00easa m\u00fbga as th\u00eara th\u00ear\njester skr\u00eaven send.\n\nHir is th\u00e5t stand skrift, th\u00earvnder th\u00e5t run skrift, forth tha t\u00e5lnomar\na byder wisa.\n\n\n\n(See plate II.)\n\n\n\n\n\n\nTHAT ST\u00caT VP ALLE BURGUM ESKR\u00caVEN.\n\n\n\u00car th\u00eare \u00e5rge tid k\u00eam was vs l\u00e5nd th\u00e5t sk\u00eanneste in wr.alda. Svnne\nr\u00eas hager \u00e5nd th\u00ear was sjelden frost. Anda b\u00e2ma \u00e5nd tr\u00eajon waxton\nfr\u00fcgda \u00e2nd nochta, th\u00ear nw vrl\u00earen send. Among tha g\u00e5rs-s\u00eadum hedon\nwi navt alena k\u00earen, ljaver \u00e5nd blyde, men \u00e2k swete th\u00ear lik gold\nblikte \u00e5nd th\u00e5t m\u00e5n vndera svnnastr\u00eala bakja kvste. J\u00earon ne wrde\nnavt ne telath, hwand th\u00e5t \u00eane j\u00ear was alsa blyd as et \u00f4thera. An\ntha \u00eane side wrdon wi thrvch Wr.aldas s\u00ea bisloten, hw\u00earvp n\u00ean folk\nbuta vs navt fara ne mochte nach kvnde. Anda \u00f4re side wrden wi thrvch\nth\u00e5t br\u00eade Twiskl\u00e2nd vmtunad, hw\u00ear thrvch th\u00e5t Findas folk navt kvma\nne thvradon, fon ovira tichta walda \u00e5nd ovir it wilde kwik. By morne\npaldon wi ovir it uter ende thes aster-s\u00ea, by \u00eavind an thene middels\u00ea,\nalsa wi buta tha littiga wel twelif gr\u00e2ta swete rinstrama h\u00eadon, vs\nthrvch Wr.alda j\u00eaven vmb vs l\u00e2nd elte to haldane \u00e5nd vmb us wigandlik\nfolk tha w\u00eai to wisana n\u00eai sina s\u00ea.\n\nTha owira thissar rin strama wrdon tomet algadur thrvch vs folk\nbis\u00eaton, \u00e2k tha fjelda an thju R\u00eane fon-t \u00eana enda alon et \u00f4re\nende th\u00e2.\n\nTo jenst-vr tha D\u00eanamarka \u00e5nd that Juttarl\u00e2nd h\u00eadon wi folkplantinga\nmith en burchf\u00e2m, d\u00e2na wonon wi k\u00e2per \u00e5nd yser, bijvnka t\u00e2r, p\u00e5k\n\u00e5nd svma \u00f4r bihof. To jenst vr vs form\u00ealich Westland th\u00ear h\u00eadon wi\nBrittanja mith sina tinl\u00e2na. Brittanja th\u00e5t was th\u00e5t l\u00e2nd th\u00eara\nbannalinga, th\u00ear mith hulpe hjarar burchf\u00e2m w\u00eai brith w\u00earon vmbe\nhira lif to bih\u00e2ldana. Thach for that hja navt to b\u00e5k kvma ne skolde,\nwarth er \u00earost en B to f\u00e2ra hjara st\u00e5r priked, tha bana mith r\u00e2de blod\nfarve \u00e5nd tha \u00f4ra misd\u00eadar mith bl\u00e2we farve. Buta \u00e5nd bihalva h\u00eadon vsa\nstjurar \u00e5nd k\u00e2pljvd m\u00eani loge anda h\u00eainde Kr\u00eakalanda \u00e5nd to Lydia. In\nvr Lydia th\u00ear send tha swarta minniska. Th\u00e2 vs l\u00e2nd s\u00e2 rum \u00e5nd gr\u00e2t\nw\u00eare, h\u00eadon wi f\u00ealo asondergana n\u00e2mon. Th\u00eara tham saton bi\u00e2sten tha\nD\u00eanemarka wrdon Juttar h\u00eaton, uth\u00e2vede hja tomet navt owers ne d\u00eadon\nas barn-st\u00ean juta. Hja tham th\u00ear saton vppa \u00ealanda wrdon L\u00eatne h\u00eaten,\nthrvchdam hja m\u00east al vrl\u00eaten l\u00eavadon. Alle str\u00e2nd \u00e5nd skor h\u00eamar\nfon-a D\u00eanemarka alont th\u00eare S\u00e5ndfal nw Skelda wrdon Stjurar [20],\nS\u00eak\u00e5mpar [21] \u00e5nd Angelara [22] h\u00eaton. Angelara s\u00e2 h\u00eaton m\u00e2n to\nfora tha butafiskar vmbe that hja alan mith angel jefta kol fiskton\n\u00e5nd nimmer n\u00ean netum. Th\u00eara th\u00ear th\u00e2na til tha h\u00eainde Kr\u00eakal\u00e2nda\ns\u00e2ton, wrdon bl\u00e2t K\u00e2d-h\u00eamar h\u00eaten, thrvch tham hja ninmerthe buta\nforon. Th\u00eara th\u00ear in da h\u00e2ge marka s\u00e2ton, th\u00ear anna Twisklanda p\u00e2lon,\nwrdon Saxmanna h\u00eaton, uth\u00e2wede hja immer w\u00eapned w\u00earon vr th\u00e5t wilde\nkwik \u00e5nd vrwildarda Britne. Th\u00ear to boppa h\u00eadon wi tha n\u00f4ma Lands\u00e2ton,\nM\u00e2rsata [23] \u00e5nd Holtjefta Wods\u00e2ta.\n\n\n\n\n\n\nHO ARGE TID K\u00caM.\n\n\nH\u00eal thene s\u00fcmer was svnne \u00e5ftere wolkum skolen, as wilde hja irtha\nnavt ne sja. Wind reston in sina b\u00fbdar, werthrvch r\u00eak \u00e5nd stom lik s\u00eala\nboppa hus \u00e5nd polon stand. Loft w\u00e5rth althus drov \u00e5nd dimme, \u00e5nd inna\ntha hirta th\u00eara m\u00e5nniska was blydskip nach fr\u00fcchda. To midden thisre\nstilnise f\u00e5ng irtha an to b\u00eavande lik as hju st\u00e5rvande w\u00eare. Berga\nsplyton fon ekkorum to sp\u00eajande fjvr \u00e5nd logha, \u00f4ra svnkon in hira sk\u00e2t\ndel, \u00e5nd th\u00ear hju \u00earost fjelda h\u00eade; h\u00eajade hju berga vppa. Aldland\n[24] trvch tha stjurar Atland h\u00eaten svnk nyther \u00e5nd th\u00e5t wilde hef\nst\u00e2pton alsa n\u00e2ka wr berg \u00e5nd d\u00ealon, that ella vndere s\u00ea bidvlwen\nw\u00eare. F\u00ealo m\u00e5nniska wrdon in irtha bidobben, \u00e5nd f\u00ealo th\u00ear et fjvr\nvnk\u00eamen w\u00earon, k\u00eamon th\u00earn\u00eai innet w\u00eater vm. Navt all\u00eana inda landa\nFindas sp\u00eaidon berga fjvr, men \u00e2k in-t Twisk-land. Walda b\u00e5rnadon\nth\u00earthrvch \u00e5fter ekkorum \u00e5nd th\u00e2 wind d\u00e2na w\u00eai k\u00eam, th\u00e2 w\u00e2jadon vsa\nlanda fvl ask. Rinstr\u00e2ma wrdon vrl\u00eaid \u00e5nd by hjara mvda k\u00eamon n\u00eaja\n\u00ealanda fon sand \u00e5nd drivande kwik. Thrju j\u00ear was irtha alsa to lydande;\nmen tha hju b\u00eater w\u00eare macht m\u00e5n hira vvnda sja. F\u00ealo landa w\u00earon\nvrsvnken, \u00f4ra uta s\u00ea r\u00easen \u00e5nd th\u00e5t Twisk-land to f\u00e2ra-n halfd\u00eal\nvntwalt. B\u00e5nda Findas folk k\u00eamon tha l\u00eatogha rumtne bif\u00e2ra. Vsa\nw\u00eaibritne vrdon vrdelgen jefta hja wrdon hjara harlinga. Th\u00e2 warth\nw\u00e2kandom vs dvbbeld boden \u00e5nd tid l\u00eard vs that \u00eandracht vsa st\u00e5rikste\nburch is.\n\n\n\n\n\n\nTHIT ST\u00caT INNA WARABURCH BY TH\u00caRE ALDEGA MVDA WRYT.\n\n\nThju w\u00e2raburch nis n\u00ean f\u00e2mnaburch, men th\u00ear in wrdon alla uth\u00eameda\n\u00e5nd vrlandeska thinga w\u00e2rath, th\u00ear mitbrocht binne thrvch tha\nstjurar. Hju is thri p\u00eala, th\u00e5t is en half ty s\u00fbdwarth fon M\u00ead\u00eaa-sblik\nl\u00eagen. Alsa is th\u00e5t f\u00f4rword: berga nygath thinna krunna, wolka \u00e5nd\nstr\u00e2ma w\u00ean. Jes. Sk\u00eanland [25] bl\u00f4st, sl\u00e2vona folka st\u00f4ppath vppat\nthin kl\u00e2t, o Frya.\n\n\n                Alsa is thju sk\u00eadnesse.\n\n\n100 \u00e5nd 1 j\u00ear [26] n\u00eai that \u00e2ldland svnken is, k\u00eam th\u00ear ut-et \u00e2sta en\nfolk w\u00eai. Th\u00e5t folk was vrdr\u00eaven thrvch en \u00f4ther folk, \u00e5fter vs twisk\nland kr\u00eajon hja twispalt, hja skifton hjara selva an twam h\u00e2pa, ek h\u00ear\ngvng sines w\u00eaiges. Fon-t \u00eane d\u00eal nis n\u00ean t\u00e2l to vs ne k\u00eamen, men th\u00e5t\n\u00f4re d\u00eal fyl \u00e5fter to vs Sk\u00eanland. Sk\u00eanland was sunnich bifolkath,\n\u00e5nd anda \u00e5fter-k\u00e2d th\u00e5t sunnichste fon al. Th\u00earvmbe machton hja-t\nsvnder strid wrwinna, \u00e5nd uth\u00e2wede hja \u00f4wers n\u00ean l\u00eath ne d\u00eadon,\nnildon wi th\u00earvr n\u00ean orloch h\u00e2. Nw wi hjam h\u00e5von k\u00e5nna l\u00eared,\ns\u00e2 willath wi ovir hjara s\u00eada skriwa, \u00e5ftern\u00eai ho-t vs mith hjam\nforgungen is. Th\u00e5t folk was navt ne wild lik f\u00ealo slachta Findas,\nmen \u00ealik anda \u00c9gipta-landar, hja h\u00e5vath prestera lik tham \u00e5nd nw hja\nk\u00e5rka h\u00e5ve \u00e2k byldon. Tha prestera send tha engosta h\u00eara, hja h\u00eaton\nhjara selva M\u00e2gjara, hjara aller ovirste h\u00eat Magy, hi is h\u00e2vedprester\n\u00e5nd k\u00eaning mith \u00ean, allet \u00f4re folk is nul in-t siffer \u00e5nd \u00eallik \u00e5nd\nal vnder hjara weld. Th\u00e5t folk n\u00eath navt \u00eanis en n\u00f4me, thrvch vs send\nhja Finna h\u00eaten, hwand afsk\u00ean hjara f\u00earsta algadur drov \u00e5nd blodich\nsend, thach send hja th\u00ear alsa fin vp, that wi th\u00ear bi \u00e5fter st\u00e2ne,\nforth ne send hja navt to binydane, hwand hja send sl\u00e2vona fon tha\npresterum \u00e5nd jeta f\u00fcl \u00e5rger fon hjara m\u00eaninga. Hja m\u00eanath that ella\nfvl kvada g\u00e2ston is, th\u00ear inda m\u00e5nniska \u00e5nd djara gluppe, men fon\nWr.aldas g\u00e2st n\u00eaton hja nawet. Hja h\u00e5vath st\u00eane w\u00eapne, tha Magjara\nk\u00e2pra. Tha Magjara tellath that hja tha \u00e5rge g\u00e2ston banna \u00e5nd vrbanna\nm\u00fcgon, th\u00ear vr is-t folk \u00f4lan in ange fr\u00ease \u00e5nd vppira w\u00easa nis nimmer\nn\u00ean blydskip to bisjan. Th\u00e2 hja god s\u00eaten w\u00earon, sochton tha Magjara\nathskip bi vs, hja bogadon vp vsa t\u00e2l \u00e5nd s\u00eadum, vp vs fja \u00e5nd vppa vs\nysere w\u00eapne, th\u00ear hja g\u00earn to fori hjara goldun \u00e5nd sulvere syrhedum\nwandela wilde, \u00e5nd hjara tjoth hildon hja immerthe binna tha p\u00ealon,\nmen th\u00e5t vrskalkton vsa w\u00e2kendom. Achtantich j\u00ear forther, just w\u00ear-et\njol-f\u00earste, th\u00ear k\u00eamon hja vnwarlinge lik sn\u00eai thrvch stornewind dr\u00eawen\novir vsa landa to runnande. Th\u00ear navt flya machton wrdon vrd\u00ean, Frya\nw\u00e5rth anhropen, men tha Sk\u00eanlandar h\u00eadon hira r\u00ead warl\u00e2sed. Th\u00e2 wrdon\nkr\u00e5fta s\u00e2mlath, thri p\u00ealun fon Goda-his burch [27] wrdon hja wither\nstonden, tha orloch bil\u00eav. K\u00e2t jefta K\u00e2ter-inne, alsa h\u00eate thju f\u00e2m,\nth\u00ear burchf\u00e2m to Goda burch was. K\u00e2t was stolte \u00e5nd h\u00e2chf\u00e2randa,\nth\u00earvmbe ne l\u00eat hju n\u00ean r\u00ead ni follistar anda Moder ne fr\u00eaja. Men\nth\u00e2 tha burchh\u00eara th\u00e5t f\u00e2ta, th\u00e2 svndon hja selva bodon n\u00eai Texl\u00e2nd\nn\u00eai th\u00eare Moder th\u00e2. Minna alsa was th\u00eare Moder-is n\u00f4me, l\u00eat \u00e2la tha\nstjurar m\u00e2nja \u00e5nd \u00e2l-et othera jongk folk fon Ast-flyland \u00e5nd fon\ntha D\u00eannemarkum. Ut thesse tocht is thju skydnese fon Wodin bern,\nsa-r vppa burgum wryten is \u00e5nd hir \u00easkr\u00eaven. Anda Alder-g\u00e2mude [28]\nth\u00ear reste en alde s\u00eak\u00e5ning. Sterik was sin n\u00f4me \u00e5nd tha hrop vr sina\nd\u00eada was gr\u00e2t. Thisse alde rob h\u00eade thr\u00ea n\u00eava; Wodin thene aldeste\nh\u00eamde to Lumka-m\u00e2kja [29] bi th\u00eare \u00ca-mude to Ast-flyland by sin eldrum\nt-us. \u00canes was er h\u00earman w\u00east. T\u00fcnis \u00e5nd Inka w\u00earon s\u00eak\u00e5mper \u00e5nd just\nnw bi hjara f\u00e5derja anda Alderg\u00e2-mude t-vs. As tha jonga k\u00e5mpar nw\nbi ekk\u00f4rum k\u00eamon, k\u00earon hja Wodin to hjara h\u00earman jefta k\u00e5ning ut,\n\u00e5nd tha s\u00eak\u00e5mpar k\u00earon T\u00fcnis to-ra s\u00eak\u00e5ning \u00e5nd Inka to hjara skelte\nb\u00ee th\u00ear nacht. Tha stjurar gvngon th\u00e2 n\u00eai tha D\u00eannemarka f\u00e2ra, th\u00ear\nn\u00e2mon hja Wodin mith sin wigandlika landw\u00ear in. W\u00eend was rum \u00e5nd alsa\nw\u00earon hja an en \u00e2mer\u00eeng [30] to Sk\u00ean land. Th\u00e2 tha northeska brothar ra\nselva by-m fogath h\u00eade, d\u00ealde Wod\u00een sin weldich h\u00ear an thri wiga. Frya\nwas hjara w\u00eapenhrop \u00e5nd s\u00e2 hi b\u00e5kward sloch tha Finnen \u00e5nd M\u00e2gjara\nas of et b\u00e5rn w\u00earon. Th\u00e2 thene M\u00e2gy forn\u00f4m ho sin ljvd al ombrocht\nwrdon, th\u00e2 sand hi bodon mith st\u00e5f \u00e5nd krone. Hja s\u00eaidon to Wodin,\no thv alra gr\u00e2teste th\u00eara k\u00e5ningar, wi send skeldich, thach al hwat\nwi d\u00ean h\u00e5ve is ut n\u00ead d\u00ean. Je m\u00eane that wi jvw brothar willengklik\nanfat h\u00e5ve, men wi send thrvch vsa fyanda forth-f\u00eatereth \u00e5nd thi alle\nsend vs jeta vppa hakka. Wi h\u00e5vath often helpe an thinre burchf\u00e2m\nfr\u00eajath, men hja neth vs navt ne meld. Thene M\u00e2gy s\u00eaith, s\u00e2 hwersa\nwi ekk\u00f4rum to tha h\u00e5lte vrdva, s\u00e2 skilun tha wilda skeph\u00e5rdar k\u00eamon\n\u00e5nd vs alg\u00e2dur vrdva. Thene M\u00e2gy heth f\u00fcl rikdom, men hi heth sjan\nthat Frya weldiger is as al vsa g\u00e2ston et s\u00eamine. Hi wil sin h\u00e2ved in\nhira sk\u00e2t del ledsa. Thv bist thene wigandlikste k\u00e5ning irthas, thin\nfolk is fon yser. Warth vsa k\u00e5ning \u00e5nd wi alle willath thin sl\u00e2vona\nw\u00easa. Hwat skolde that \u00ear-rik f\u00e2r-i w\u00easa, aste tha wilda wither to\nl\u00e5k driwa koste, vsa s\u00eafyra skolde-t rondbl\u00easa \u00e5nd vsa m\u00e2ra skoldon\njv vral f\u00e2rut g\u00e2.\n\nWodin was sterik, wost \u00e5nd wigandl\u00eek, men hi nas navt kl\u00e2r sjande,\nth\u00earthrvch w\u00e5rth i in hjar m\u00eara fvngen \u00e5nd thrvch thene M\u00e2gy\nkroneth. Rju f\u00ealo stjurar \u00e5nd land-w\u00earar, tham thisse k\u00ear navt ne\nsinde, br\u00fbdon stolkes hinne, K\u00e2t mith n\u00eamande, men K\u00e2t th\u00ear navt to\nf\u00e2ra th\u00eare Moder ner to f\u00e2ra th\u00eare m\u00eana acht forskine nilde, jompade\nwr bord. Th\u00e2 k\u00eam stornewind \u00e5nd f\u00eatere tha sk\u00eapa vppa skorra fonna\nDennemarkum del svnder enkel man to mistane. Aftern\u00eai h\u00e5von hja tha\nstr\u00eat K\u00e2tsgat [31] h\u00eaten. Th\u00e2 Wodin kroned was, gvng-er vppa wilda\nl\u00f4s; thi w\u00earon al rutar, lik een h\u00eajel buje k\u00eamon hja ajn Wodin-is\nh\u00ear, men lik en twyrne wind wendon hja omme \u00e5nd ne thvradon n\u00e2 wither\nforskina. As Wodin nw to b\u00e5k k\u00eam, jav thene M\u00e2gy him sin toghater to-n\nw\u00eef. Afternei w\u00e5rth-i mith kr\u00fbdon bir\u00eakad, men th\u00ear w\u00earon tawerkr\u00fbdon\nmong, hwand Wodin warth bi gr\u00e2dum alsa s\u00ear vrm\u00eaten, that-i Frya \u00e5nd\nWraldas g\u00e2st misk\u00e5na \u00e2nd spota thvrade, thawyla hi sin frya hals bog\nto f\u00e2ra falska drochten-likande byldum. Sin rik hilde sjvgun j\u00ear, th\u00e2\nvrdwind-ir. Thene M\u00e2gy s\u00eaide that-er mong hjara godon [32] vpnimeth\nw\u00eare, \u00e5nd that hi fon th\u00ear over hjam welda, men vs folk lakton vmbe\ntin t\u00e2l. Th\u00e2 Wodin en st\u00fbt w\u00eai w\u00east h\u00eade, k\u00eam th\u00ear twispalt, wi wildon\nen \u00f4ra k\u00e5ning kjasa, men th\u00e5t nilde thene M\u00e2gy navt me hengja. Hi\nw\u00earde that et en rjucht w\u00eare, him thrvch sina drochtne j\u00eaven. Buta \u00e5nd\nbihalva thissa twist, sa was th\u00ear jet-\u00ean emong sin M\u00e2gjara \u00e5nd Finna,\nth\u00ear Frya ner Wodin \u00eara navt nilde, men thi M\u00e2gy d\u00eade as-t im sinde,\nhwand sin toghater h\u00eade en svn bi Wodin wvnen, \u00e2nd nw wilde thene\nM\u00e2gy that thisse fon en h\u00e2ge kom-of w\u00easa skolde. Thawyla alle sanade\n\u00e5nd twista, kr\u00f4nade hi thene kn\u00e2p to k\u00e5ning \u00e5nd st\u00e5lade hin sels as\nfoged \u00e5nd foramond jefta r\u00eadj\u00eavar an. Th\u00eara th\u00ear m\u00e2r hildon fon hjara\nbalg as fon th\u00e5t rjucht, tham l\u00eaton him bidobba, men tha goda br\u00fbdon\nw\u00eai. F\u00ealo M\u00e2gjara flodon mith hjara ljvda b\u00e5k ward, \u00e5nd tha stjurar\ngvngon to skip \u00e5nd en h\u00ear fon drista Finna gvngen as rojar mitha.\n\nNw kvmath tha sk\u00eadnese fon n\u00eaf T\u00fcnis \u00e5nd sin n\u00eaf Inka \u00earost rjucht\nvppet pat.\n\n\n\n\n\n\nTHIT ELLA STET NAVT ALL\u00caNA VPPER WARABURGH MEN OK TO TH\u00caRE BURCH\nSTAVIA, TH\u00caR IS LIDSEN AFTERE HAVE FON STAVRE.\n\n\nTha T\u00fcnis mith sinum sk\u00eapum to honk k\u00eara wilde, gvng-i thet forma vppa\nD\u00e2nnemarka of, men hi ne macht th\u00ear navt ne landa, th\u00e5t h\u00eade thju Moder\nbisjowath. Ak et Flyland ne macht-er navt ne landa \u00e5nd forth n\u00e5rne. Hi\nskold alsa mith sinum ljvdum fon lek \u00e5nd brek omkomth h\u00e5ve, th\u00ear vmbe\ngvngon hja thes nachtis tha landa bir\u00e2wa \u00e5nd f\u00e2ra bi d\u00eai. Alsa alinga\nth\u00eare k\u00e2d forth farande k\u00eamon hja to th\u00eare folkplanting K\u00e2dik [33],\nalthus h\u00eaten vmbe that hjara have thrvch \u00eane st\u00eanene k\u00e2dik formath\nwas. Hir selladon hja allerhanne liftochta, men Tutja thju burchf\u00e2m\nnilde navt d\u00e2ja that hja-ra selva nither setta. Th\u00e2 hja r\u00ead w\u00earon\nkr\u00eajon hja twist. T\u00fcnis wilde thrvch thju str\u00eate fon tha middels\u00ea\nvmbe to f\u00e2rane f\u00e2r tha rika k\u00e5ning fon Egiptalandum, lik hi wel\n\u00ear d\u00ean h\u00eade, men Inka s\u00eaide, that-i sin nocht h\u00eade fon al et Findas\nfolk. Inka m\u00eande that er byskin wel en hach d\u00eal fon Atland by wysa fon\n\u00ealand vrbil\u00eawen skolde w\u00easa, th\u00ear hi mith tha ljvdum fr\u00eathoch l\u00eava\nmachte. As tha b\u00eada n\u00eava-t-althus navt \u00eanes wrde koste, gvng T\u00fcnis\nto \u00e5nd stek en r\u00e2de f\u00f4ne in-t str\u00e2nd, \u00e5nd Inka \u00eane bl\u00e2we. Th\u00ear \u00e5fter\nmacht jahw\u00eader kjasa, hwam ek folgja wilde, \u00e5nd wonder, by Inka th\u00ear\nen gryns h\u00eade vmbe tha k\u00e5ningar fon Findas folk to thjanja, hlipon\ntha m\u00e2sta Finna \u00e5nd M\u00e2gjara ovir. As hja nw th\u00e5t folk tellath \u00e5nd\ntha sk\u00eapa th\u00ear n\u00eai d\u00ealath h\u00eade, tha sk\u00eadon tha fl\u00e2ta fon ekkorum;\nfon n\u00eaf T\u00fcnis is \u00e5ftern\u00eai t\u00e2l k\u00eamen, fon n\u00eaf Inka ninmer.\n\nN\u00eaf T\u00fcnis for allinggen th\u00eare k\u00e2d al thrvch thju porte th\u00eare\nmiddels\u00ea. Tha Atland svnken is, was-t-inna middels\u00ea ra owera \u00e2k \u00e5rg\nto gvngen. Th\u00earthrvch w\u00earon th\u00ear f\u00ealo m\u00e5nniska fon-t Findas land\nn\u00eai vsa h\u00eainde \u00e5nd f\u00eare Kr\u00eakalanda kvmen \u00e5nd \u00e2k f\u00ealo fon Lyda-his\nland. Th\u00ear \u00e5jn w\u00earon \u00e2k f\u00ealo fon vs folk n\u00eai Lydas land gvngon. Th\u00e5t\nella h\u00eade wrocht, that tha h\u00eainde \u00e5nd f\u00eare Kr\u00eakalanda far th\u00e5t weld\nh\u00eare Moder vrl\u00earen was. Th\u00ear h\u00eade T\u00fcnis vp r\u00eakned. Th\u00earvmbe wilde\nhi th\u00ear en gode h\u00e2ve kjasa \u00e5nd fon th\u00ear ut fara rikka forsta f\u00e2ra,\nmen thrvchdam sine fl\u00e2te \u00e5nd sin folk sa wanh\u00e2ven utsagon, m\u00eandon tha\nK\u00e2dh\u00eamer that hja r\u00e2wera w\u00earon, \u00e5nd th\u00earvmbe wrdon hja vral w\u00earath. Tha\nto tha lesta k\u00eamon hja an to Phonisivs k\u00e2d, that w\u00eare 100 \u00e5nd 93 j\u00ear\n[34] n\u00eai \u00c2tland svnken is. N\u00eai bi th\u00eare k\u00e2d fvndon hja en \u00ealand mith\ntwam diapa slinka, alsa-t as thrju \u00ealanda utsach. Vppet midloste th\u00eara\nstaldon hja hjara skula vp, \u00e5ftern\u00eai bvwadon hja th\u00ear en burchwal\nom to. As hja th\u00earan nw en n\u00f4me j\u00eava wilde, wrdon hja vn\u00eanes, svme\nwild-et Fryasburch h\u00eata, \u00f4ra N\u00eaf t\u00fcnia, men tha M\u00e2gjara \u00e5nd tha Finna\nb\u00e2don th\u00e5t skolde Thyrhisburch [35] h\u00eate. Thyr [36] alsa h\u00eaton hja\n\u00ean hjarar drochtena \u00e5nd vppe tham-is j\u00eard\u00eai w\u00earon hja th\u00ear land,\nto wither-jeld wildon hja T\u00fcnis \u00eavg as hjara k\u00e5ning bik\u00e5nne. T\u00fcnis\nl\u00eat im bil\u00easa \u00e5nd tha \u00f4ra nildon th\u00earvr n\u00ean orloch ne h\u00e2. Th\u00e2 hja nw\ngod s\u00e2ton, th\u00e2 sandon hja svme alde stjvrar \u00e5nd m\u00e2gjara ana w\u00e2l \u00e5nd\nforthn\u00eai th\u00eare burch Sydon, men that forma nildon tha K\u00e2dh\u00eamar nawet\nfon-ra n\u00eata. Thv bist f\u00earh\u00eamanda sw\u00e5rvar s\u00eaidon hja, th\u00ear wi navt\nhachta ne m\u00fcge. Tha th\u00e2 wi hjam fon vsa ysera w\u00eapne vrsella wilde,\ngvng to lersta ella god, \u00e2k w\u00earon hja s\u00ear ny n\u00eai vsa b\u00e5rnst\u00eanum \u00e5nd\nth\u00e5t fr\u00eaja th\u00ear n\u00eai nam n\u00ean ende. Men T\u00fcnis th\u00ear f\u00e5rsjande w\u00eare,\nb\u00e5rde that er n\u00ean ysere w\u00eapne ner b\u00e5rnst\u00eane m\u00e2r h\u00eade. Th\u00e2 k\u00eamon tha\nk\u00e2pljvd \u00e5nd b\u00e2don hi skolde twintich sk\u00eapa j\u00eava, th\u00ear hja alle mith-a\nfinneste w\u00earum tho hr\u00eada wilde, \u00e5nd hja wildon him alsa f\u00ealo ljvda\nto rojar j\u00eava as-er j\u00earde. Tw\u00ea-lif sk\u00eapa l\u00eat-i-to hr\u00eada mith win\nhvning \u00e5nd tom\u00e2kad l\u00eather, th\u00ear bi w\u00earon t\u00e5mar \u00e5nd sitlun mith gold\nwrt\u00eain sa m\u00e5n hja ninmer n\u00eade sjan. Mith al thi sk\u00e5t fyl T\u00fcnis th\u00e5t\nFlymar binna. Thi gr\u00eavaman fon Westflyland w\u00e5rth thrvch al thessa\nthinga big\u00e2stered, hi wrochte that T\u00fcnis bi th\u00eare mvde fon-t Flymar\nen loge bvwa m\u00e2chte, \u00e5ftern\u00eai is thju st\u00ead Almanaland [37] heten\n\u00e5nd tha mark th\u00ear hja \u00e5ftern\u00eai to Wyringg\u00e2 [38] vp wandelja machton\ntol\u00eatmark. Thju Moder r\u00eade that wi ra ella vrk\u00e2pja skolde buta ysere\nw\u00eapne, men m\u00e5n ne melde hja navt. Th\u00e2 tha Tyrjar thus fry spel h\u00eadon,\nk\u00eamon hja \u00e2lan wither to farand vsa w\u00earon s\u00e2 h\u00eainde as f\u00eare vsa ajn\ns\u00eak\u00e5mpar to sk\u00e2dne. Th\u00ear\u00e5fter is bisloten vpper m\u00eana acht, j\u00earlikes\nsjvgun Thyrjar sk\u00eapa to to l\u00eatane \u00e5nd navt mar.\n\n\n\n\n\n\nHWAT TH\u00caR OF WRDEN IS.\n\n\nInner northlikste herne fon tha Middels\u00ea, th\u00ear l\u00eaid en \u00ealand\nby th\u00eare k\u00e2d. Nw k\u00eamon hja th\u00e5t a k\u00e2p to fr\u00eajande. Th\u00earvr w\u00e5rth\nene m\u00eana acht bil\u00eaid. Moder-is r\u00ead w\u00e5rth wnnen, men Moder sach ra\nlyast f\u00ear of. Th\u00earvmbe m\u00eande hju that er n\u00ean kw\u00e2 an stek, thach as\nwi \u00e5ftern\u00eai s\u00e2gon ho wi misd\u00ean h\u00eade h\u00e5von wi th\u00e5t \u00ealand Missellja\n[39] h\u00eaten. Hir\u00e5fter skil blika ho wi th\u00ear to r\u00eade h\u00eade. Tha Gola,\n[40] alsa heton tha s\u00e5ndalinga prestera Sydon-is, tha Gola h\u00eadon\nwel sjan thet et land th\u00ear skares bifolkad was \u00e5nd f\u00ear fon th\u00eare\nModer w\u00eare. Vmb ira selva nw en gode skin to j\u00eavane, l\u00eaton hja ra\nselva in vsa t\u00e2l ana trowe wydena h\u00eata, men that w\u00eare b\u00eatre w\u00east,\nas hja ra selva fon th\u00eare trowe wendena n\u00f4math h\u00eade, jefta kirt wei\ntrjuwendne lik vsa stjurar l\u00eater d\u00ean h\u00e5ve. Th\u00e2 hja wel s\u00eaton w\u00earon,\ntha wandeldon hjara k\u00e2pljuda sk\u00eane k\u00e2pre w\u00eapne \u00e5nd allerl\u00eaja syrh\u00eadon\nto fara vsa ysere w\u00eapne \u00e5nd wilde djara huda, w\u00earfon in vsa suder landa\nf\u00ealo to bikvma w\u00earon. Men tha Gola fyradon allerh\u00e2na wla drochtenlika\nf\u00earsta \u00e2nd to tyadon tha kadh\u00eamar th\u00eara thrvch todvan hjarar horiga\nmangh\u00eartne \u00e5nd tha sw\u00eat h\u00ead fon hjara fininnige win. Was th\u00ear hwa\nfon vs folk th\u00ear-et alsa \u00e5rg vrbrud h\u00eade, that sin lif in fr\u00ease\nk\u00eam, than l\u00eanadon tha gola him hul \u00e5nd foradon him n\u00eai Phonisia,\nthat is palmland. Was hi th\u00ear s\u00eaten, th\u00e5n most-i an sina sibba \u00e5nd\n\u00e2tha skriwa, that-et land s\u00e2 god w\u00eare \u00e2nd tha m\u00e5nniska s\u00e2 luklik, as\nninm\u00e5n hin selva mocht forbylde. A Brittannja w\u00earon rju f\u00ealo manna,\ntha lith wiva, th\u00e2 tha Gola that wiston, l\u00eaton hja alw\u00eais mangh\u00eartne\nsk\u00e2ka \u00e5nd thessa javon hja tha Britne vmb nawet. Thach al thissa\nmangh\u00eartne w\u00earon hjara thjansterum, th\u00ear tha bern fon Wr\u00e2lda stolon\nvmb-ar an hjara falske drochtne to j\u00eavane.\n\n\n\n\n\n\nNW WILLATH WI SKRIWA VR THA ORLOCH TH\u00caRA BURCHFAMNA KALTA AND MIN-ERVA\n\nAnd ho wi th\u00ear thrvch al vsa s\u00fbderlanda \u00e5nd Brittanja anda Gola\nvrl\u00earen h\u00e5ve.\n\n\nBi th\u00eare S\u00fbder-r\u00ean-mvda \u00e5nd th\u00eare Skelda, th\u00ear send sjvgun \u00e5landa,\nn\u00f4math n\u00eai Fryas sjvgum w\u00e2kf\u00e2mkes there w\u00eak. Middel vppet \u00eane \u00e5land is\nthju burch [41] Walhallag\u00e2ra, inut tha w\u00e2grum th\u00eara is thju folgjande\nsk\u00eadnesse wr\u00eeten. Th\u00ear bvppa st\u00eat: l\u00eas, l\u00ear \u00e5nd w\u00e2k.\n\n563 j\u00ear [42] n\u00eai \u00e2ldland svnken is, sat hir en wise burch f\u00e2m,\nMin-erva was hira n\u00f4ma. Thrvch tha stjurar Nyhell\u00eanja ton\u00f4math. This\nton\u00f4ma was god k\u00earen, hwand tha r\u00ead, th\u00ear hju l\u00eanade, was ny \u00e5nd hel\nbvppa alle \u00f4therum. Overa Skelda et th\u00eare Flyburch sat Syrh\u00ead. Thjus\nf\u00e2m was fvl renka, sk\u00ean was r-anhlith \u00e5nd kwik was hira tvnge,\nmen thi r\u00ead th\u00ear hju jef, was immer in thjustere worde. Th\u00ear vmbe\nwarth hju thrvch tha stjurar K\u00e5lta h\u00eaten, tha lands\u00e2ta m\u00eanadon that\net en \u00earn\u00f4ma w\u00eara. Inna \u00fbtroste wille th\u00eare vrsturvene Moder stand\nR\u00f4sa-mvda thet forma, Min-erva thet tw\u00eade \u00e5nd Syrh\u00ead thet thredde as\nfolgstere biskreven. Min-erva n\u00eade th\u00ear n\u00ean wit fon, men Syrh\u00ead was\ner thrvch knaked. Lik en wrlandeske forstinne wilde hju \u00earath fr\u00easath\n\u00e5nd b\u00eaden w\u00easa, men Min-erva wilde enkel minth w\u00easa. To tha lesta\nk\u00eamon alle stjurar hiri hjara held bjada, selva fon tha Dena-marka\n\u00e5nd fon-t Flymar. That vvnde Syrh\u00ead, hwand hju wilde bvppa Min-erva\nutminthja. Til thju m\u00e5n en gr\u00f4te th\u00e5nk ovir hira w\u00e2kendum h\u00e5va skolde,\nmyk [43] hju ennen h\u00f4na vpper f\u00e2ne. Th\u00e2 gvng Min-erva to \u00e5nd myk en\nh\u00e5rder hvnd \u00e5nd en nachtul in vppira f\u00e2ne. Thene hvnd s\u00eaide hju w\u00e2kt\novir sin h\u00ear \u00e5nd ovira kidda \u00e5nd thene nachtul w\u00e2kt ovira fjelda til\nthju hja thrvch tha musa navt vrd\u00ean ne wrde. Men thene h\u00f4na neth\nfar nimman frjundskip, \u00e5nd thrvch sin vntocht \u00e5nd h\u00e2chf\u00e2renh\u00ead is\ner vaken thene b\u00e2na sinra n\u00eaista sibba wrden. As Kalta sach that er\nw\u00e5rk falikant ut k\u00eam, to gvng hju fon kwad to \u00e5rger. Stolkes l\u00eat hju\nM\u00e2gjara to hiri kvma vmbe t\u00e2wery to l\u00e2rane. As hju th\u00ear hira nocht\nfon h\u00eade, werpte hju hira selva anda \u00e5rma th\u00eara Golum, thach fon\nal thi misd\u00eadon ne macht hju navt b\u00eatre ne wrde. As hju sach that\ntha stjurar m\u00e2r \u00e5nd m\u00e2r fon iri w\u00eake, tha wilde hju ra thrvch fr\u00ease\nwinna. Was tha m\u00f4ne fvl \u00e5nd thene s\u00ea vnstumich, than hlip hju over\net wilde hef, tha stjurar to hropande that hja alle skolde vrg\u00e2n,\nsahwersa hja hiri navt anbidda nilde. Forth vrblinde hju hira \u00e2gun\nhw\u00ear thrvch hja w\u00eater fori land \u00e5nd land fori w\u00eater hildon, th\u00earthrvch\nis m\u00e2ni skip vrgvngen mith m\u00e5n \u00e5nd mus. Vppet forma w\u00earf\u00earste tha al\nhira lands\u00e2ta w\u00eapned w\u00earon, l\u00eat hju b\u00e5rga bjar sk\u00e5nka, in th\u00e5t bjar\nh\u00eade hju t\u00e2verdrank d\u00ean. As et folk nv alg\u00e2dur drunken w\u00eare, gvng hju\nbvppen vp hira stridhros standa, to l\u00eanande mith hira hole tojenst hira\nsp\u00eari, m\u00f4rner\u00e2d ne kv navt sk\u00eaner. Tha hja sach that alle \u00f4gon vpper\nf\u00e5stigath w\u00earon \u00eapende hju hira w\u00eara \u00e5nd k\u00eath, svnum \u00e5nd thogatrum\nFryas, i w\u00eat wel that wi inna lerste tyd f\u00fbl lek \u00e5nd brek l\u00eaden h\u00e5ve,\nthrvchdam tha stjurar navt l\u00f4nger kvme vmb vs skriffilt to vrsella, men\ni n\u00eate navt hw\u00earthrvch et kvmen is. L\u00f4ng h\u00e5v ik my th\u00ear vr inhalden,\nthach nv k\u00e5n-k-e tnavt l\u00f4nger \u00f4n. Hark then frjunda til thju i w\u00eata\nm\u00fcge hw\u00earn\u00eai i bita m\u00eai. Anda \u00f4ra syde th\u00eare Skelda hw\u00ear hja tomet\ntha f\u00eart fon alle s\u00eaa h\u00e5ve, th\u00ear m\u00e2kath hja hjvd d\u00eagon skriffilt fon\npompa bl\u00eadar, th\u00ear mith sparath hja linnent ut \u00e5nd k\u00e5nnath hja vs wel\nmiste. N\u00eaidam th\u00e5t skriffilt m\u00e2kja nv alti vs gr\u00e2teste bydriv w\u00east is,\ns\u00e2 heth thju Moder wilt that m\u00e5n et vs l\u00eara skolde. Men Minerva heth\nal et folk bihexnath, jes bihexnath frjunda, ivin as al vs fja th\u00e5t\nl\u00e5sten sturven is. Er-ut mot-et, ik wil thi tella, nas-k n\u00ean burchf\u00e2m\nik skold et wel w\u00eata, ik skolde thju hex in hjara nest vrbarne. Th\u00e2\nhju thi lerste worda ut h\u00eade, spode hju hira selva n\u00eai hira burch tha,\nmen th\u00e5t vrdrvnken folk was althus d\u00eanera big\u00e2stered, that et vr sin\nr\u00eade navt mocht to w\u00e2kane. In dvl-dryste iver gvngon hja overa Sand\nfal \u00e5nd n\u00eaidam nacht midlerwil del str\u00eak gvngon hja evin drist vpper\nburch l\u00f4s. Thach K\u00e5lta miste al hwither hira dol, hwand Minerva \u00e5nd\nhira f\u00e2mna \u00e5nd tha foddik wrdon alle thrvch tha r\u00e5ppa stjurar hreth.\n\n\n\n\n\n\nHIRBY KVMTH THA SK\u00caDNESSE FON JON.\n\n\nJon, J\u00f4n, Jhon \u00e5nd J\u00e2n is al \u00ean mith j\u00eaven, thach thet l\u00eait anda\nutspr\u00eak th\u00eara stjurar, th\u00ear thrvch wenh\u00ead ellas bikirta vmbit f\u00e2ra \u00e5nd\nhard hropa to mvgane. Jon th\u00e5t is j\u00eava was s\u00eak\u00eaning, bern to-t-Alderg\u00e2,\nto-t Flymar ut f\u00e2ren mith 100 \u00e5nd 27 sk\u00eapum, tohr\u00eath f\u00e2r en gr\u00f4te\nbutar\u00eais, rik to l\u00eaden mith b\u00e5rnst\u00ean, tin, k\u00e2per, yser, l\u00eaken, linnent,\nfilt, f\u00e2mna filt fon otter, b\u00eaver \u00e5nd kanina h\u00ear. Nw skold er fon\nhir jeta skriffilt mith nimma; tha to Jon hir k\u00eam \u00e5nd sach ho K\u00e5lta\nvsa rom rika burch vrd\u00ean h\u00eade, th\u00e2 w\u00e5rther s\u00e2 uter m\u00eate heftich, that\ner mith al sinum ljudum vpper Flyburch of gvng \u00e5nd th\u00ear to witterjeld\nthene r\u00e2da h\u00f4ne an stek. Men thrvch sin skelta bi nacht \u00e5nd svme sinra\nljudum w\u00e5rth thju foddik \u00e5nd tha f\u00e5mna hret. Tach Syrh\u00ead jefta K\u00e5lta\nne mochton hja navt to f\u00e2tane, hju klvwde vppa utroste tinne, jahweder\ntochte that hju inna logha omkvma moste, th\u00e2 hwat b\u00earde? Dahwile al\nhira ljuda st\u00e5k \u00e5nd stif fon skrik standon, k\u00eam hju sk\u00eaner as \u00e2-to\nfora vp hira kl\u00eappar to hropande n\u00eai K\u00e5lta min-\u00e2is [44]. Th\u00e2 str\u00e2mada\nth\u00e5t ora Skelde folk to h\u00e2pa. As tha stjurar that s\u00e2gon hripon hja f\u00e2r\nMinerva wy. En orloch is th\u00earut kvmen, hw\u00earthrvch thvsande fallen send.\n\nUnder thesse tidon was R\u00f4samond th\u00e5t is R\u00f4sa mvda Moder, hju h\u00eade\nf\u00fbl in th\u00eare minne d\u00ean vmbe fr\u00eatho to w\u00e2rja, tach nw-t alsa \u00e5rg k\u00eam,\nmyk hju kirte m\u00eate. Bistonda sand hju bodun thrvch tha land p\u00e2la\n\u00e5nd l\u00eat en m\u00eana n\u00eadban utk\u00e8tha, th\u00e2 k\u00eamon th\u00e2 landw\u00earar ut alle wrda\nw\u00eai. Th\u00e5t strydande land folk w\u00e5rth al fat, men Jon burch hin selva\nmith sin ljud vppa sina fl\u00e2te, mith nimand b\u00eada tha foddika, byonka\nMinerva \u00e5nd tha f\u00e2mna fon b\u00eadar burchum. Helprik thene h\u00earman l\u00eat-im\nin banna, men tha hwila alle w\u00earar jeta o-ra Skelda w\u00earon for Jon\nto bek n\u00eai-t Flymar \u00e5nd forth wither n\u00eai vsa \u00e5landum. Sin ljud \u00e5nd\nf\u00ealo fon vs folk namon wif \u00e5nd bern sk\u00eap, \u00e5nd as Jon nw sach that\nm\u00e5n hin \u00e5nd sin ljud lik misd\u00eadar strafja wilde, brudon hi stolkes\nhinne. Hi d\u00eade rjucht, hwand al vsa landar \u00e5nd allet ora Skelda folk\nth\u00ear fjuchten h\u00eadon wrdon n\u00eai Brittanja brocht. Thius stap was mis d\u00ean,\nhwand nv k\u00eam t-anfang fon th\u00e5t ende:\n\nK\u00e5lta th\u00ear n\u00eai-t segse \u00eaven blyd vppet w\u00eater as vppet land hl\u00e2pa\nmachte, gvng n\u00eai tha f\u00e5sta wal, \u00e5nd forth vppa Missellja of. Th\u00e2 k\u00eamon\ntha Gola mith hjara skepum ut-a Middels\u00ea K\u00e2dik bif\u00e2ra \u00e5nd \u00eal vs uter\nland, forth fylon hja vp \u00e5nd over Brittannja thach hja ne mochton th\u00ear\nn\u00ean f\u00e5sta fot ne kr\u00eaja, vmbe th\u00e5t tha sjvrda weldich \u00e5nd tha bannalinga\njeta fryas w\u00earon. Men nw k\u00eam K\u00e5lta \u00e5nd k\u00eath, thv bist fry bern \u00e5nd vmbe\nlitha l\u00eaka heth m\u00e5n thi to vrwurpene m\u00e2kad, navt vmbe thi to b\u00eaterja,\nmen vmbe tin to winnande thrvch thina handa. Wilst w\u00ear fry w\u00easa \u00e5nd\nvnder mina r\u00ead \u00e5nd hoda l\u00eava, tj\u00e5n ut then, w\u00eapne skilun thi wrda,\n\u00e5nd ik skil w\u00e2ka o-er thi. Lik blixen fjur gvng et o-era \u00e5landa, \u00e5nd\n\u00ear thes Kroders jol \u00eanis omhl\u00e2pen h\u00eade, was hju m\u00e2sterinne over al\ngadur \u00e5nd tha Thyrjar fon al vsa suder st\u00e2ta til th\u00eare S\u00eajene. [45]\nVmbe that K\u00e5lta hira selva navt to f\u00fcl bitrowada, l\u00eat hju in-et\nnorthlika berchland \u00eane burch bvwa K\u00e5lta-s burch w\u00e5rth hju h\u00eaten, hju\nis jet anw\u00easa, men nv h\u00eat hja K\u00earen-\u00e5k. Fon thjus burch welde hju lik\nen efte moder, navt to wille f\u00e2r men over hira folgar \u00e5nd tham hjara\nselva forth K\u00e5ltana [46] h\u00eaton. Men tha Gola weldon by gr\u00e2don over \u00eal\nBrittanja, th\u00e5t k\u00eam \u00eanis d\u00ealis that hju n\u00ean m\u00e2r burga n\u00eade, twyas that\nhju th\u00ear n\u00ean burchf\u00e2mna n\u00eade \u00e5nd thryas thrvchdam hju n\u00ean efte foddik\nnavt n\u00eade. Thrvch al thessa \u00ears\u00eaka kvn hira folk navt ni l\u00eara, th\u00e5t\nwrde dvm \u00e5nd dor \u00e5nd wrde endelik thrvch tha Gola fon al hira ysera\nw\u00eapne bir\u00e2wath \u00e5nd to th\u00e5t lesta lik en buhl by th\u00eare n\u00f4se omme l\u00eaid.\n\n\n\n\n\n\nNV WILLATH WI SKRIVA HO-T JON VRGVNGEN IS, THIT ST\u00caT TO TEXLAND\nSKR\u00caVEN.\n\n\n10 j\u00ear \u00e5fter Jon w\u00eai brit was, k\u00eamon hyr thrju sk\u00eapa in-t Flymar falla,\nth\u00e5t folk hrip ho-n-s\u00eajen, fon hira t\u00e5linga heth thju Moder thit skrywa\nl\u00eaten. Th\u00e2 Jon antha Middels\u00ea k\u00eam was then m\u00e2ra th\u00eara Gola hin vral\nf\u00e2r ut gvngen, alsa hi an th\u00eari k\u00e2d fon tha h\u00eainda Kr\u00eakalanda n\u00e5rne\nf\u00ealich n\u00eare. Hi st\u00eak thus mith sinum fl\u00e2te n\u00eai Lydia, th\u00e5t is Lyda his\nl\u00e2nd, th\u00ear wildon tha swarta m\u00e5nniska f\u00e2ta hjam \u00e5nd \u00eata. To tha lesta\nk\u00eamon hja et Thyrhis, men Minerva s\u00eaide hald of, hwand hir is thju loft\n\u00f4langne vrpest thrvch tha prestera. Thi k\u00e5ning was fon T\u00fcnis ofstamed,\ns\u00e2 wi l\u00eater h\u00eardon, men til thju tha prestera en k\u00e5ning wilde h\u00e5ve th\u00ear\nalderlangne n\u00eai hjara bigrip w\u00eare, alsa h\u00eade hja T\u00fcnis to en gode up\nh\u00eajad, to \u00e5rgnisse sinra folgar. As hja nv Thyr \u00e5fter bek w\u00eare, k\u00eamon,\ntha Thyriar en skip uta \u00e5fte hoda r\u00e2wa, n\u00eaidam th\u00e5t skip to f\u00ear was,\nkvndon wi-t navt wither wina, men Jon swor wr\u00eaka th\u00earvr. Tha nacht\nk\u00eam k\u00earde Jon n\u00eai tha f\u00eare Kr\u00eakalandum, to lesten k\u00eamon hja by en\nland th\u00e5t bjustre skryl ut sa, men hja fondon th\u00ear en havesmvda. Hir\ns\u00eaide Minerva skil by skin n\u00ean fr\u00ease to fara forstum nach presterum\nn\u00eadich w\u00easa, n\u00eaidam hja algadur feta etta minna, thach th\u00e2 hja inner\nhave hlipon fonth m\u00e5n hja navt rum noch vmbe alle sk\u00eapa to bisl\u00fbta,\n\u00e5nd thach w\u00earon m\u00east alle to l\u00e5f vmbe wider to gane. Alsa gvng Jon\nth\u00ear forth wilde mith sin sp\u00ear \u00e5nd f\u00f4ne th\u00e5t jongk folk to hropande,\nhwa willinglik bi-m sk\u00e2ra wilde. Minerva th\u00ear biliwa wilde d\u00eade\nalsa. Th\u00e5t gr\u00e2teste d\u00eal gvng n\u00eai Minerva, men tha jonggoste stjurar\ngvngon by Jon. Jon nam th\u00eare foddik fon K\u00e5lta \u00e5nd hira f\u00e2mna mitha,\n\u00e5nd Minerva hild hira ajn foddik \u00e5nd hira ajn f\u00e2mna.\n\nBitwiska tha f\u00earum \u00e5nd heinda Kr\u00eakalandum fand Jon svma \u00ealanda th\u00ear\nim likte, vppet gr\u00e2teste gvng-er inna tha walda twisk th\u00e5t berchta en\nburch bvwa. Fon uta litha \u00ealanda gvng-er ut wr\u00eaka tha Thyrjar sk\u00eapa\n\u00e5nd landa bir\u00e2wa, th\u00earvmbe send tha \u00ealanda evin blyd R\u00e2wer \u00ealanda,\nas Jonhis \u00ealanda [47] h\u00eaten.\n\nTha Minerva th\u00e5t land bisjan h\u00eade, th\u00e5t thrvch tha inh\u00eamar Attika is\nh\u00eaten, sach hju that th\u00e5t folk al j\u00eaita hoder w\u00earon, hja hildon hjara\nlif mith flesk, kr\u00fbdum, wilde wotelum \u00e5nd hvning. Hja w\u00earon mith felum\ntekad \u00e5nd hju h\u00eadon hjara skula vppa hellinga th\u00eara bergum. Th\u00earthrvch\nsend hja thrvch vs folk Hellinggar h\u00eaten.\n\nTh\u00e5t forma gvngon hja vppa run, tha as hja s\u00e2gon that wi navt ne\nt\u00e2ldon n\u00eai hjara sk\u00e5t, th\u00e2 k\u00eamon hja tobek \u00e5nd l\u00eaton gr\u00e2te \u00e2tskip\nblika. Minerva fr\u00eajde jef wi vs in th\u00eare minna machte nither\nsetta. That wrde to staden vnder biding that wi skolde helpa hjam\nwith hjara swetsar to stridande, th\u00ear alan k\u00eamon hjara bern to\nsk\u00e2kana \u00e5nd hjara sk\u00e2t to r\u00e2wana. Th\u00e2 bvwadon wi \u00eane burch arhalf\np\u00e2l fon th\u00ear have. Vppa r\u00ead Minervas w\u00e5rth hju Athenia [48] heten:\nhwand s\u00eaide hju, tha \u00e5fter kvmand agon to w\u00eatane, that wi hir navt\nthrvch lest ner weld kvmen send, men lik \u00e2tha vntfongen. Dahwile wi\nan th\u00eare burch wrochton k\u00eamon tha forsta, as hja hja nv sagon that\nwi n\u00ean slavona h\u00eade, sind er sok navt, \u00e5nd l\u00eaton-t an Minerva blika,\ntil thju hja tochton that en forstene w\u00eare. Men Minerva fr\u00eaja, ho bist\nwel an thina sl\u00e2vona kvmen? Hja andere, svme h\u00e5vath wi k\u00e2pad, \u00f4ra anna\nstrid wnnen. Minerva s\u00eaide, s\u00e2hwersa ninman m\u00e5nneska k\u00e2pja nilda sa\nne skolde ninman jvw bern r\u00e2wa \u00e5nd i ne skolda th\u00earvr n\u00ean orloch h\u00e5ve,\nwilst thus vsa harlinga biliwa s\u00e2 mot-i thina sl\u00e2vona fry l\u00eata.\n\nThat nv willath tha forsta navt, hja willath vs w\u00eai driwa. Men th\u00e2\nklokeste hjarar ljuda kvmath helpa vsa burch ta bvmande, th\u00ear wi nv\nfon st\u00ean m\u00e2kja.\n\nThit is thju sk\u00eadnesse fon Jon \u00e5nd Minerva.\n\nAs hja that nw ella tellad h\u00eade, fr\u00eajath hja mith \u00earbjadenesse vm\nyrsene burchw\u00eapne, hwand s\u00eaidon hja vsa l\u00eatha send weldich, tha sa\nwi efta w\u00e2pne h\u00e5ve, skillon wi ra wel wither worda. As hju th\u00earan\nto stemad h\u00eade, fr\u00eajath tha ljuda jef tha Fryas s\u00eada to Athenia \u00e5nd\ntha \u00f4ra Kr\u00eakalanda bloja skolde, thju Moder andere, jef tha f\u00eare\nKr\u00eakalanda to tha erva Fryas h\u00eara, alsa skilum hja th\u00ear bloja, ne\nh\u00earath hja navt th\u00ear to, alsa skil th\u00ear lang over k\u00e5mpad wrda mote,\nhwand thene kroder skil jeva fifthusand j\u00ear mith sin Jol ommehl\u00e2pa,\nbifara th\u00e5t Findas folk rip to f\u00e2ra frydom sy. [49]\n\n\n\n\n\n\nTHIT IS OVER THA G\u00caRTMANNA.\n\n\nTh\u00e2 Hell\u00eanja jefta Minerva sturven was, tha b\u00e2radon tha prestera\nas jef hja mith vs w\u00earon, til thju that hel blika skolde havon hja\nHell\u00eania to-ne godene ute k\u00eath. Ak nildon hja n\u00eane ore Moder kjasa\nl\u00eata, to segande, hja h\u00eade fr\u00ease that er emong hira f\u00e2mna nimman w\u00eare,\nth\u00ear hja sa god kvnde trowa as Minerva th\u00ear Nyhell\u00eania tonomt was. Men\nwi nildon Minerva navt as \u00eane godene navt bik\u00e5nna, n\u00eaidam hja selva\nseid h\u00eade that nimman god jefta fvlkvma w\u00easa ne kvnde th\u00e5n Wr.aldas\ng\u00e2st. Th\u00earumbe k\u00earon wi G\u00eart Pire his toghater to vsa Moder ut.\n\nAs tha prestera sagon that hja hjara hering navt vp vsa fjvr br\u00eada\nne mochton, th\u00e2 gvngon hja buta Athenia \u00e5nd s\u00eaidon that wi Minerva\nnavt to-ne godene bik\u00e5na nilda ut nyd, vmbe that hju tha inh\u00eamar\ns\u00e2 f\u00fbl ljafde biw\u00easen hede. Forth javon hja that folk byldnisse fon\nhira liknese, tj\u00fbgande that hja th\u00earlan ella fr\u00eaja machte alsa naka\nhja h\u00earoch bilewon. Thrvch al thissa tellinga warth th\u00e5t dvma folk\nfon vs ofk\u00earad \u00e5nd to tha lesta fylon hja vs to lif. Men wi h\u00eadon vsa\nst\u00eane burchwal mith twam hornum om t\u00eajen al to tha s\u00ea. Hja ne machton\nvs thervmbe navt n\u00e2ka. Thach hwat b\u00earde, an \u00cagiptalanda th\u00ear w\u00eare en\noverprester, hel fon \u00e2gnum, kl\u00e2r fon bryn \u00e5nd licht fon g\u00e2st, sin n\u00e2m\nw\u00eare S\u00eakrops, [50] hy k\u00eam vmb r\u00ead to j\u00eavane. As S\u00eakrops sach that er\nmith sinum ljuda vsa wal navt biranna ne kv, th\u00e2 sand hi bodon n\u00eai\nThyrhis. Aftern\u00eai k\u00eamon er thrja hvndred skipun fvl salt-\u00e2tha fon\ntha wilde berchfolkum vnwarlinga, vsa h\u00e2va bif\u00e2ra, dahwila wy mith\nalle mannum vppa wallum to strydande w\u00earon.\n\nDr\u00eai as hja thju h\u00e2va innomth h\u00eade wildon tha wilda salt-\u00e2tha th\u00e5t\nthorp \u00e5nd vsa skipa bir\u00e2wa. \u00can salt-\u00e2the h\u00eade al en bukja sk\u00e5nd,\nmen S\u00eakrops wilde th\u00e5t navt ne h\u00e5ngja, \u00e5nd tha Thyrjar stjurar th\u00ear\njeta Fryas blod int lif h\u00eade s\u00eaidon, aste that d\u00eaiste s\u00e2 skilun\nwi tha r\u00e2de h\u00f4ne in vsa skypa st\u00eaka \u00e5nd thv ne skilst thina berga\nna withera-sja. S\u00eakrops tham navt ne hilde ni fon morthja nor fon\nhommelja, sand bodon n\u00eai G\u00eart vmbir tha burch of to askja, hju\nmacht frya uttochte h\u00e2 mith al hira drywande \u00e5nd b\u00earande h\u00e2va, hira\nfolgar alsa f\u00fcl. Tha wista th\u00eara burchh\u00earum \u00eal god sjande th\u00e5t hja\ntha burch navt h\u00e2lda ne kvnde, r\u00eaden G\u00eart hja skolde gaw to bitta,\nbi fira S\u00eakrops wodin wrde \u00e5nd overs bigvnde, thr\u00ea m\u00f4natha \u00e5fter\nbr\u00fbde G\u00eart hinne mith tha alder besta Fryas bern \u00e5nd sjugum wara twilf\nskypum. Th\u00e2 hja en st\u00fbt buta th\u00eare have w\u00earon k\u00eamon th\u00ear wel thritich\nsk\u00eapun fon Thyrhis mit wif \u00e5nd bern. Hja wilde n\u00eai Ath\u00eania g\u00e2, tha as\nhja h\u00eardon ha-t th\u00ear esk\u00eapen stande gvngon hja mit G\u00eart. Thi w\u00eatking\nth\u00eara Thyrjar brocht algadur thrvch tha str\u00eate [51] th\u00ear vnder thisse\ntida vppa tha r\u00e2de s\u00ea uthlip. Et leste l\u00e2ndon hja et Pangab, that is\nin vsa spr\u00eake fif w\u00eatervm, vmbe that fif rinstr\u00e2ma mith hiri n\u00eai tha\ns\u00ea to str\u00e2me. Hyr seton hja hjara selva nithar. That l\u00e5nd h\u00e5von hja\nG\u00eartmannja h\u00eaton. Thene k\u00eaning fon Thyrhis \u00e5ftern\u00eai sjande that sin\nalderbesta stjurar wei brit w\u00earen sand al sin skipa mith sina wilde\nsalt\u00e2tha vmb-er d\u00e2d jefta l\u00eavand to f\u00e2tane. Men as hj\u00e5 by th\u00eare str\u00eate\nk\u00eam b\u00eavadon b\u00eade s\u00ea \u00e5nd irtha. Forth h\u00eaf irtha hira lif th\u00ear vppa,\ns\u00e2 h\u00e2g that al et w\u00eater to th\u00eare str\u00eate uthlip, \u00e5nd that alle wata\n\u00e5nd skorra lik en burchwal to f\u00e2ra hjam vp r\u00eason. That sk\u00eade over\ntha G\u00eartmanna hjara d\u00fcgda lik as allera mannalik hel \u00e5nd kl\u00e2r m\u00eai sja.\n\n\n\n\n\n\nAN THA J\u00caRA 1000 AND 5 [52] N\u00caI ALDLAND SVNKEN IS, IS THIT VPP-INA\nASTERWACH IT FRYAS BURCH WRITEN.\n\n\nN\u00eai that wi in twilif j\u00ear tid n\u00ean Kr\u00eakalandar to Almanl\u00e2nd sj\u00e2n\nh\u00eade, k\u00eamon th\u00ear thrju sk\u00eapa sa syrlik as wi n\u00ean h\u00eadon \u00e5nd to fara\nnimmer n\u00eade sjan. Vppet storoste th\u00eara w\u00eare-n k\u00eaning th\u00eara Jhonhis\n\u00ealandum. Sin n\u00f4me w\u00eare Ulysus \u00e5nd tha hrop ovir sin wisdom gr\u00e2t. This\nk\u00eaning was thrvch \u00eane presteresse fors\u00eaid, that er k\u00eaning wertha\nskolde ovir alla Kr\u00eakalanda sa-r r\u00ead wiste vmbe-n foddik to kr\u00eajande,\nth\u00ear vpst\u00eaken was anda foddik it Texland. Vmbe-r to fensane h\u00eader\nf\u00eale sk\u00e5ta mith brocht, boppa ella f\u00e2mne syrh\u00eadum, alsa th\u00ear in\nwralda navt sk\u00eanener m\u00e2kad wrde. Hja k\u00eamon fon Troja en stede tham\ntha Kr\u00eakalandar innimth h\u00eadon. Al thissa sk\u00e5ta b\u00e2d hi tha Moder an,\nmen thju Moder nilde n\u00e2rne fon n\u00eata. As er to lesta sa, that hju navt\nto winne w\u00eare, gvng er n\u00eai Walhallagara [53].\n\nTh\u00ear was en f\u00e2m s\u00eaten, hjra n\u00f4me w\u00eare K\u00e2t, tha inna wandel wrde hju\nKalip [54] h\u00eaten ut hawede that hjara vnderlip as en utkikbored\nfarutst\u00e5k. Th\u00earby heth er j\u00earon hwilth to \u00e5rgenisse fon al tham\net wiston. N\u00eai th\u00eara f\u00e2mna hrop heth er to lesta en foddik fon hir\nkr\u00eajen, tha hja heth im navt ne b\u00e2t, hwand as er in s\u00ea k\u00eam is sin\nskip vrgvngon \u00e5nd hy n\u00e2ked \u00e5nd bl\u00e2t vpnimth thrvch tha \u00f4thera sk\u00eapa.\n\nFon thisse k\u00eaning is hyr en skryver \u00e5fterbil\u00eawen fon r\u00ean Fryas blod,\nb\u00e5rn to th\u00eare n\u00eaie have fon Ath\u00eania \u00e5nd hwat hyr folgath het er vs\nfon ovir Ath\u00eania skr\u00eaven, th\u00earut m\u00eai m\u00e5n bisluta, ho w\u00ear thja Moder\nHel-licht sproken heth, th\u00e2 hja s\u00eaide th\u00e5t Fryas s\u00eada to Ath\u00eania n\u00ean\nstand holde ne kvste.\n\nFon tha \u00f4thera Kr\u00eakalander hetste s\u00eakur f\u00fcl kw\u00e2d ovir S\u00eakrops h\u00eared,\nhwand hi w\u00eare in n\u00ean gode hrop. Men ik d\u00e2r segse, hi w\u00eare-n lichte man,\nh\u00e2chlik romed alsa s\u00ear bi tha inh\u00eamar as wel bi vs, hwand hi w\u00eare\nnavt vmbe tha m\u00e5nniska to diapana sa tha \u00f4ra prestera, men hi w\u00eare\nd\u00fcgeds\u00eam \u00e5nd hi wist tha wisdom th\u00eara f\u00earh\u00eamanda folkum n\u00eai w\u00earde to\nsk\u00e5tande. Th\u00earvmbe that er that wiste, h\u00eade-r vs to stonden that wi\nmachte l\u00eava n\u00eai vs ajn \u00ealik S\u00eagabok. Th\u00ear gvng en telling that er vs\nnygen were, vmbe that er tjucht w\u00easa skolde ut en Fryaske mang\u00earte \u00e5nd\n\u00cagiptiska prester, uthawede that er bl\u00e2we \u00e2ga h\u00eade, \u00e5nd that er f\u00fcl\nmang\u00earta fon vs sk\u00e2kt w\u00earon \u00e5nd in ovir Egiptalande vrsellath. Tha\nselva heth er nimmerte jecht. Ho-t th\u00earm\u00eai sy, s\u00eakur is-t that er\nvs m\u00e2ra \u00e2thskip biw\u00eas as alle \u00f4thera prestum to s\u00eamne. Men as er\nfallen was, gvngon sina n\u00eaimanninga alring an vsa \u00eawa torena \u00e5nd bi\ngr\u00e2dum sa f\u00ealo mislikanda k\u00eara to m\u00e2kjande, that er to l\u00f4nge lesta\nfon \u00ealik sa \u00e5nd fon frydom ha navt \u00f4wers as tha skin \u00e5nd tha n\u00f4me\nvrbil\u00eaf. Forth nildon hja navt ne d\u00e2ja that-a setma an skrift brocht\nwrde, hwerthrvch tha witskip th\u00eara far vs forborgen w\u00e5rth. To f\u00e2ra\nwrdon alle s\u00eakum binna Ath\u00eania in vsa t\u00e2l bithongon, \u00e5ftern\u00eai most\net in b\u00eada t\u00e2la sk\u00ean \u00e5nd to lesta all\u00eana in tha landis tal. In tha\n\u00earosta j\u00eara nam that manfolk to Ath\u00eania enkel wiva fon vs ajn slacht,\nmen that jongkfolk vpwoxen mitha mang\u00earta th\u00ear lands\u00e2ton namen th\u00ear \u00e2k\nfon. Tha b\u00e2stera bern tham th\u00earof kemon w\u00earon tha sk\u00eansta \u00e5nd snodsta\nin wralda, men hja w\u00earon \u00e2k tha \u00e5rgsta. To hinkande vr byde syda,\nto m\u00e2lande her vm s\u00eada ner vm pl\u00eaga, hit ne sy that et w\u00eare for hjara\najne held. Alsa n\u00e2ka th\u00ear jeta-n str\u00eal fon Fryas g\u00e2st weldande w\u00eare\nw\u00e5rth al et bvwspul to m\u00eana werka forwrochten \u00e5nd nimm\u00e5n ne mocht en\nhus to bvwande, th\u00e5t rumer \u00e5nd riker w\u00eare as th\u00e5t sinra n\u00eastum. Tha\nth\u00e2 svme vrbastere st\u00eadjar rik w\u00earon thrvch vs f\u00e2ra \u00e5nd thrvch et\nsulver, th\u00e5t tha sl\u00e2vona uta sulverl\u00f4na wnnon, th\u00e2 gvngon hja buta\nvppa hellinga jefta inda d\u00eala h\u00eama. Th\u00ear beftha h\u00e2ga wallum fon l\u00f4f\ntha fon st\u00ean bvwadon hja hova mith kestlik husark, \u00e5nd vmbe by tha wla\nprestrum in en goda hrop to w\u00easande, st\u00e5ldon hja th\u00ear falska drochten\nlikanda \u00e5nd vntuchtiga bilda in. By tha wla prestrum \u00e5nd forstum wrdon\ntha kn\u00e2pa al tomet m\u00e2ra g\u00eart as tha toghatera, \u00e5nd f\u00e2ken thrvch rika\njefta thrvch weld fon et pad th\u00eare d\u00fcged ofhl\u00eaid. N\u00eaidam rikdom by\nth\u00e5t vrbr\u00fbde \u00e5nd vrbasterde slachte f\u00ear bvppa d\u00fcged \u00e5nd \u00eare jelde, sach\nm\u00e5n altomet kn\u00e2pa tham hjara selva mit r\u00fbma rika kl\u00e2tar syradon, hjara\naldrum \u00e5nd f\u00e2mna to sk\u00f4nda \u00e5nd hjara kvnna to spot. K\u00eamon vsa \u00eanfalda\naldera to Ath\u00eania vppe th\u00eare m\u00eana acht \u00e5nd wildon hja th\u00earvr b\u00e2ra,\ns\u00e2 warth ther hropen, hark, hark, th\u00ear skil en s\u00eamomma k\u00eatha. Alsa\nis Ath\u00eania wrdon \u00ealik en brokland anda h\u00eate landa, fol blods\u00fbgar,\npogga \u00e5nd feniniga sn\u00e2ka, hw\u00earin n\u00ean m\u00e5nniske fon herde s\u00eadum sin\nfot navt w\u00e2ga ne m\u00eai.\n\n\n\n\n\n\nTHIT STAT IN AL VSA BURGA.\n\n\nHo vsa D\u00eanamarka [55] f\u00e2ra vs vl\u00earen gvngon 1600 \u00e5nd 2 j\u00ear [56] n\u00eai\nAldland vrgongen is. Thrvch Wodins dor \u00e5nd dertenh\u00ead was thene Magy\nb\u00e2s wrden ovir Sk\u00eanlandis astard\u00eal. Wra berga \u00e5nd wr-n s\u00ea ne tvrade\nhi navt ne kvma. Thju Moder wildet navt w\u00earha, hja spr\u00eak \u00e5nde k\u00eath,\nik sja n\u00ean fr\u00ease an sina w\u00eapne, men wel vmbe tha Sk\u00eanlander w\u00ear to\nnimmande, thrvchdam hja bastered \u00e5nd vrd\u00earen sind. Vppa m\u00eana acht\ntoch te man al\u00ean. Th\u00earvmbe is-t im l\u00eaten. Gr\u00e2t 100 j\u00ear l\u00eaden byondon\ntha D\u00eanemarkar to wandelja mith hjam. Hja j\u00eavon him ysere w\u00eapne \u00e5nd\nr\u00eadskip th\u00ear fori wandeldon hja golden syrh\u00eadon bijunka k\u00e2per \u00e5nd\nyserirtha. Thju Moder sand bodon \u00e5nd r\u00ead-er, hja skolde thju wandel\nf\u00e2ra l\u00eata. Th\u00ear w\u00eare fr\u00ease s\u00eaide hju fori hjara s\u00eadum, \u00e5nd bitham\nhja hjara s\u00eade vrl\u00earen, th\u00e5n skolde hja \u00e2k hjara frydom vrljasa. Men\ntha D\u00eanemarkar n\u00eade narne \u00e2ra nei, hja nilda navt bigrippa that hjara\ns\u00eade vrbr\u00fbde kvste, th\u00earvmbe ne meldon hja hja navt. To l\u00f4nga lesta\nbrochton hja ajne w\u00eapne \u00e5nd liftochta w\u00eai. Men th\u00e5t kw\u00e2d wrocht hjara\ng\u00eaia. Hjara lich\u00eama wrdon bil\u00e2den m\u00eai blik \u00e5nd skin, men hjara arka\nspynton \u00e5nd skvra wrdon l\u00eatoch. Krek hondred j\u00ear eftere d\u00eai that et\nforma skip mit liftochta fona k\u00e2d f\u00e2ren was, k\u00eam ermode \u00e5nd lek thrvch\ntha anderna binna, honger spr\u00eada sina wjvka \u00e5nd str\u00eak vppet land\ndel, twispalt hlip stolte in overe str\u00eata \u00e5nd forth to tha h\u00fbsa in,\nljafde ne kv n\u00ean stek l\u00f4nger navt finda \u00e5nd \u00eantracht run \u00eaw\u00eai. Th\u00e5t\nb\u00e5rn wilde \u00eata fon sina m\u00e5m \u00e5nd thju m\u00e5m h\u00eade wel syrh\u00eadon tha n\u00ean\n\u00eata. Tha wiva k\u00eamon to hjara manna, thissa gvngon n\u00eai tha gr\u00eava, tha\ngr\u00eava n\u00eadon selva nawet of hildon-t skul. Nw most m\u00e5n tha syrh\u00eadon\nvrsella, men thawila tha stjurar th\u00earm\u00eai w\u00eai brit w\u00earon k\u00eam frost\n\u00e5nd l\u00eai-n pl\u00f4nk del vppa s\u00ea \u00e5nd wra str\u00eate. Tha frost thju brigge\nr\u00ead h\u00eade, stop w\u00e2kandon th\u00earwr to-t land ut \u00e5nd vr\u00ead klywade vpper\ns\u00eatel. In st\u00eade fon tha owera to biw\u00e2kande spandon hja hjara horsa\nfor hjara togum \u00e5nd runon n\u00eai Sk\u00eanland th\u00e2. Tha Sk\u00eanlander, tham n\u00eay\nw\u00earon n\u00eai that land hjarar \u00eathla k\u00eamon n\u00eai tha D\u00eanemarkum. Vppen helle\nnacht k\u00eamon hja alla. Nw s\u00eaidon hja that hja rjucht h\u00eade vppet land\nhjarar \u00eathlon \u00e5nd thahwil that m\u00e5n th\u00earvr k\u00e5mpade k\u00eamon tha Finna in\ntha l\u00eatoga thorpa \u00e5nd runadon mith tha bern ew\u00eai. Th\u00eartrvch \u00e5nd that\nhja n\u00ean goda w\u00eapne navt n\u00eadon, d\u00ead hjam tha k\u00e5sa vrljasa \u00e5nd th\u00earm\u00eai\nhjari frydom, hwand thene Magy wrde b\u00e2s. That k\u00eam that hja Fryas tex\nnavt l\u00easde \u00e5nd hira r\u00eadj\u00eavinga warl\u00e2sed h\u00eade.\n\nTher send svme th\u00ear m\u00eane that hja thrvch tha gr\u00eava vrr\u00eaden send,\nthat tha f\u00e2mna th\u00e5t l\u00f4ng sp\u00earath h\u00eadon, tha sa hvam sa th\u00ear vr k\u00eatha\nwilde, tham is mvla wrdon to sm\u00f4rath mith golden k\u00eadne. Wi ne m\u00fcgan\nth\u00earvr n\u00ean ord\u00eal to fellande, men wi willath jo tohropa, ne l\u00ean navt\nto s\u00eare vppa wisdom \u00e5nd d\u00fcged ni fon jvwa Forsta, ni fon jowa f\u00e2mna,\nhwand skel et halda sa mot allera mannalik w\u00e2ka ovir sin ajna tochta\n\u00e5nd for-t m\u00eana held.\n\nTwa j\u00ear n\u00eaidam k\u00eam thene Magy selva mith en fl\u00e2te fon lichte k\u00e2num,\ntha Moder fon Texland \u00e5nd tha foddik to r\u00e2wane.\n\nTh\u00e5s \u00e5rge s\u00eake bistonde-r thes nachtis anda winter by storne tydum\nas wind g\u00fblde \u00e5nd h\u00eajel to jenst tha and\u00earna f\u00eatere. Thi utkik th\u00ear\nm\u00eande thater awet h\u00earde st\u00e5k sin balle vp. Tha dr\u00eai as et ljucht\nfon \u00ear tore vppet rondd\u00eal falda, sa-r that al f\u00ealo w\u00eapende manna wra\nburchwal w\u00earon. Nw gvng-er to vmbe tha klokke to lettane, tha et w\u00eare\nto l\u00eat. \u00car tha w\u00eare r\u00ead w\u00eare, w\u00earon al twa thusand ina w\u00ear vmbe tha\nporte to rammande. Strid hwilde thervmbe kirt, hwand thrvchdam tha\nw\u00eara navt n\u00ean gode wacht halden n\u00eade, k\u00eamon alle om.\n\nHwil that alrek drok to k\u00e5mpane w\u00eare, was th\u00ear en wla Fin to\nth\u00eare fl\u00eate jefta bedrum fon th\u00eare Moder inglupth, \u00e2nd wilde hja\nn\u00eadgja. Tha thju Moder w\u00eard-im of that er bekw\u00e2rd toj\u00eanst tha w\u00e2ch\nstrumpelde. Th\u00e2-r wither vpa b\u00ean w\u00eare stek er sin sw\u00eard to ir buk in\nsegsande, nilst min kul navt s\u00e2 skilst min sw\u00eard ha. After im k\u00eam\nen skiper fona D\u00eanemarka, thisse nam sin sw\u00eard \u00e5nd hif th\u00eane Fin\nthrvch sina hole. Th\u00earut fl\u00e2t swart blod \u00e5nd th\u00earvr sw\u00eafde-n bl\u00e2we\nlogha. Thi Magy l\u00eat thju Moder vpa sinra skip forpl\u00eagja. As hju\nnw wither alsa f\u00eare h\u00eal \u00e5nd b\u00eater w\u00ear that hju f\u00e5st spr\u00eaka machte,\ns\u00eaide thene Magy that hju mith f\u00e2ra moste, tha that hju hira foddik\n\u00e5nd f\u00e2mna halda skolde, that hju en st\u00e2t skolde nyta s\u00e2 h\u00e2ch as hju\nto fara na n\u00eade kenth. Forth s\u00eaide-r th\u00e5t hi hiri fr\u00eaja skolde in\najnwarde fon sinum forsta, jef er m\u00e2ster skolde wertha over alle\nl\u00e2nda \u00e5nd folkra Fryas. Hi s\u00eaide that hju that bij\u00e2e \u00e5nd bijechta\nmost, owers skolde-r vnder f\u00ealo w\u00eaja sterva l\u00eata. As er th\u00ear after al\nsinra forsta om ira l\u00eager to gadurad h\u00eade fr\u00eajer l\u00fbd, Fr\u00e2na vrmites\ni kl\u00e2rsjande biste most m.\u00eanis segsa of ik m\u00e2ster skil wertha over\nalle l\u00e2nda \u00e5nd folkra Fryas. Fr\u00e2na d\u00eade as melde hja him navt. To\nl\u00f4nga lesta \u00eapende hju hira w\u00eara \u00e5nde k\u00eath, min \u00e2gun wrde thj\u00fbstred,\ntha that \u00f4re ljucht d\u00eagth vp in minara s\u00eale. Jes, ik sja-t. Hark\nIrtha \u00e5nd w\u00eas blyde mith my. Vndera tydum that Aldland svnken is,\nstand thju forma sp\u00eake fon thet Jol an top. Th\u00earn\u00eai is hju del gvngon\n\u00e5nd vsa frydom mith tham. As er twa sp\u00eaka jeftha 2000 j\u00ear del tr\u00fbled\nhet, s\u00e2 skilun tha svna vpstonda th\u00ear tha forsta \u00e5nd prestera thrvch\nhordom bi-t folk t\u00ealed h\u00e5ve, \u00e5nd tojenst hjara t\u00e2ta tjugha. Thi alle\nskilum thrvch mort swika, men hwat hja k\u00eath h\u00e5ve skil forth bilywa\n\u00e5nd fr\u00fbchdber wertha in-a bosme th\u00eara kloke m\u00e5nniska, alsa lik gode\ns\u00eadum th\u00ear del l\u00eaid wrde in thinra sk\u00e2t. Jeta th\u00fbsand j\u00ear skil thju\nsp\u00eake then del nyga \u00e5nd al m\u00e2ra syga anda thjusternesse \u00e5nd in blod,\novir thi utstirt thrvch tha l\u00e2ga th\u00ear forsta \u00e5nd prestera. Th\u00earn\u00eai\nskil thet morner\u00e2d wither anfanga to glora. Thit sjande skilun tha\nfalska forsta \u00e5nd prester alsamen with frydom k\u00e5mpa \u00e5nd woxelja, men\nfrydom, ljafde \u00e5nd \u00eandracht skil-et folk in hjara wach n\u00eama \u00e5nd mit\nthet jol risa uta wla pol. Th\u00e5t rjucht th\u00e5t erost all\u00eana glorade,\nskil than fon l\u00eajar laja to-n logha wertha. That blod th\u00eara \u00e5rgum\nskil ovir thin lif str\u00e2ma, men thu ne m\u00fcgth et navt to thi n\u00eama. To\ntha lesta skil th\u00e5t feninige kwik th\u00ear vp \u00e2sa \u00e5nd th\u00earof sterva. Alle\nwla sk\u00eadnese tham forsunnen send vmbe tha forsta \u00e5nd prestera to boga,\nskilun an logha ofred wertha. Forth skilun al thinra bern mith fr\u00eatho\nl\u00eava. Th\u00e2 hju utspreken h\u00eade, s\u00eag hju del. Men thene M\u00e2gy tham hja\nnavt wel forst\u00e2n h\u00eade kr\u00eath, ik h\u00e5v thi fr\u00eajeth, jef ik b\u00e2s skilde\nwertha ovir alle l\u00e2nda \u00e5nd folkra Fryas, \u00e5nd nw h\u00e5ste to en other\nsproken. Fr\u00e2na rjuchte hiri wither, sach im star an \u00e5nd k\u00eathe: \u00ear\nsjugun etmelde om send, skil thin s\u00eale mitha nachtf\u00fcglon to tha gr\u00e2wa\nomme w\u00e2ra \u00e5nd thin lik skil ledsa vppa bodem fona se. \u00cal wel s\u00eaide\nthene Magy mith vrborgne wodin, segs men th\u00e5t ik kvme. Forth s\u00eaider\nto jenst \u00ean sinar rakkarum, werp that wif vr skippes bord. Althus\nw\u00ear-et ende fon-re leste th\u00eara Moderum [57]. Wr\u00eake willath wi th\u00ear\nvr navt ne hropa, tham skil tyd nima. Men th\u00fbsand w\u00e2ra th\u00fbsand m\u00eal\nwillath wi Frya \u00e5ftern\u00eai hropa: w\u00e2k-w\u00e2k-w\u00e2k.\n\n\n\n\n\n\nHO-T THENE MAGY FORTH VRGVNGON IS.\n\n\nN\u00eai that tha modder vrd\u00ean was, l\u00eater tha foddik \u00e5nd tha f\u00e2mna to\nsina skip to brenga bijunka alle inbold th\u00ear im likte. Forth gvng\ner th\u00e5t Flym\u00e2r vp, hwand hi wilde tha f\u00e2m fon M\u00ead\u00eaasblik jeftha fon\nSt\u00e2vora gabja \u00e5nd tham to Moder m\u00e2kja. Tha th\u00ear w\u00earon hja vp hjara\nhodum brocht. Tha stjurar fon St\u00e2vora \u00e5nd fon th\u00e5t Alderga h\u00eadon hini\ng\u00earn to Jonis togen, men tha gr\u00e2te fl\u00e2te w\u00eare vppen f\u00eare tocht \u00fbt. Nw\ngvngon hja to \u00e5nd foron mith hjra littige fl\u00e2te n\u00eai M\u00ead\u00eaasblik \u00e5nd\nhildon hja skul after th\u00e2t ly th\u00eara b\u00e2mun. Thi M\u00e2gy n\u00e2kade M\u00ead\u00eaasblik\nbi helle d\u00eai \u00e5nd skynander svnne. Thach gvngon sina ljuda drist drist\nw\u00eai vppera burch to runnande. Men as allet folk mith tha b\u00f4tum land\nwas, kemon vsa stjurar ut\u00eare kr\u00eake w\u00eai \u00e5nd sk\u00e2ton hjara pila mith\nt\u00e2rbarntin bollum vp sinra fl\u00e2te. Hja w\u00earon alsa wel rjucht that f\u00ealo\nsinra sk\u00eapun bistonda anna br\u00f4nd w\u00earon. Tham vppa sk\u00eapun wachton,\nsk\u00e2ton \u00e2k n\u00eai vs th\u00e2, thach th\u00e5t ne rojade nawet. As er to lesta en\nskip al barnande n\u00eai-t skip thes M\u00e2gy dryf, bifel-er sin skiper hi\nskolde ofh\u00e2de, men thene skiper that w\u00eare thene D\u00eanemarker th\u00ear thene\nFin felad h\u00eade, andere, thv hest vse \u00caremoder n\u00eai tha bodem fona s\u00ea\nsvnden to meldande thatste kvma skolde, thit skoste thrvch tha drokh\u00ead\nwel vrjetta; nw wil ik njude thatste thin word jecht. Thi M\u00e2gy wild-im\nofw\u00eara; men thene skiper, en \u00e5fte Fryas \u00e5nd sterik lik en jokoxe,\nklipade b\u00eada sinum h\u00f4nda om sin hole \u00e5nd hif hini vr bord into th\u00e5t\nwellande hef. Forth h\u00eas er sin brune skild an top \u00e5nd for rjucht to\nrjucht an n\u00eai vsa fl\u00e2te. Th\u00earthrvch k\u00eamon tha f\u00e2mna vnforlet to vs,\nmen tha foddik was utgvngon \u00e5nd nimman wiste ho-t k\u00eamen was. Tha hja\nvppa vnfordene sk\u00eapa heradon, that thene M\u00e2gy vrdrvnken was, br\u00fbde\nhja hinne, hwand tha stjurar th\u00eara m\u00east D\u00eanemarkar w\u00earon. N\u00eai that tha\nfl\u00e2te f\u00ear enoch ew\u00eai w\u00eare, wendon vsa stjurar \u00e5nd sk\u00e2ton hjara barnpila\nvppa tha Finna del. Th\u00e2 tha Finna thus sagon, ho hja vrr\u00eaden w\u00earon,\nhlip alrik thrvch vr ekkdrum \u00e5nd th\u00ear n\u00eare l\u00f4nger n\u00ean h\u00earichh\u00ead ni\nbod. To thisre stonde run tha w\u00eare hju ut t\u00eare burch. Tham navt ne\nfljuchte, werth afmakad, \u00e5nd th\u00ear fljuchte fvnd sin ende into tha\npolum fon et Krylinger wald.\n\n\n\n\n\n\nN\u00caISCHRIFT.\n\n\nTh\u00e2 tha stjurar an da kreke l\u00eajon was th\u00ear en spotter fon ut\nStavora mank, th\u00ear s\u00eaide, M\u00ead\u00eaa mei lakkja, sa wi hyr ut hjra burch\nreda. Th\u00earvmbe h\u00e5von tha f\u00e2mna thju kr\u00eake M\u00ead\u00eaa m\u00eai lakkja [58] h\u00eaten.\n\nTha b\u00eartnissa th\u00ear aftern\u00eai sk\u00ead send, m\u00eai alra mannalik h\u00fcgja. Tha\nf\u00e2mna hagon tham nei hjara wysa to tella \u00e5nd wel biskriwa\nl\u00eata. Th\u00earvmbe r\u00eakenjath wi hirmitha vsa arb\u00ead fvlbrocht. Held.\n\n\n                            ENDE FON 'T BOK.\n\n\n\n\n\n\nTHA SKRIFTA FON ADELBROST AND APOLLONIA\n\n\nMin n\u00f4m is Adelbrost svn fon Apol \u00e5nd fon Adela. Thrvch min folk\nben ik k\u00earen to Gr\u00eavetman ovira Linda wrda. Th\u00earvmbe wil ik thit bok\nforfolgja vp alsa d\u00eanera wisa as mine mem sproken heth.\n\nN\u00eai that thene M\u00e2gy felt was \u00e5nd Fryasburch vp stel brocht, most er\nen moder k\u00earen wertha. Bi-ra l\u00eava n\u00eade thju Moder hira folgstera navt\nn\u00f4mth. Hira lersta wille was sok \u00e5nd narne to findne. Sjugun m\u00f4natha\n\u00e5fter werth er en m\u00eana acht bilidsen \u00e5nd wel to Gr\u00eaneg\u00e2 [59] ut \u00ears\u00eake\nthat anna Saxanamarka p\u00e2lth. Min mem werth k\u00earen, men hju nilde n\u00ean\nModer w\u00easa. Hju h\u00eade heth lif minar t\u00e2t hr\u00ead, th\u00earthruch h\u00eaden hja\nekkorum lyaf kr\u00eajen \u00e5nd nw wildon hja \u00e2k g\u00e2dath wertha. F\u00ealon wildon\nmin mem fon er bislut ofbrenga; men min mem s\u00eaide, en \u00caremoder \u00e2cht\nalsa r\u00ean in -ra mod to w\u00easana as hja buta blikt \u00e5nd \u00eaven mild far al\nhjara bern. N\u00eaidam ik Apol nw lyaf h\u00e5v boppa ella in wralda, s\u00e2 ne\nk\u00e5n ik s\u00e2-ne Moder navt n\u00easa. S\u00e2 sprek \u00e5nd k\u00eath Adela, men tha \u00f4ra\nburchf\u00e2mna wildon alg\u00e2der Moder w\u00easa. Alrek st\u00e2t thong fori sinera\n\u00e5jne f\u00e2m \u00e5nd nilde navt fyra. Therthrvch nis er n\u00eane k\u00earen \u00e5nd heth\nrik thus bandl\u00e2s. Hyr \u00e5fter m\u00fcg-it bigripa.\n\nLjudg\u00eart, tham k\u00eaning th\u00ear h\u00eamesd\u00eaga fallen is, was bi th\u00eare Moder-is\nl\u00eava k\u00earen blikb\u00ear trvch alle st\u00e2tha mith lyafde \u00e5nd trjvw. Heth\nw\u00eare sin torn vmbe vppin eth gr\u00e2te hof to Dok-h\u00eam [60] to h\u00eamande,\n\u00e5nd bi th\u00eare Moder-is l\u00eava wrd-im ther gr\u00e2te \u00ear biw\u00easen, hwand et\nw\u00eare immer sa ful mith bodon \u00e5nd riddarum fon h\u00eainde \u00e5nd f\u00eare as-m-\u00e5\nto fora na n\u00eade sjan. Tach nw w\u00ear-er \u00eans\u00eam and vrl\u00eaten, hwand alrek\nw\u00eare ange that-er him m\u00e2ster skolde m\u00e2kja boppa heth rjucht \u00e5nd welda\n\u00ea-lik tha sl\u00e2vona k\u00eaninggar. Elk forst w\u00e2nde forth that-er enoch\nd\u00eade as er w\u00e2kade ovir sin \u00e5jn st\u00e2t; \u00e5nd thi \u00ean ne j\u00eaf nawet t\u00e2 antha\n\u00f4thera. Mith-\u00eara burchfamna gvnget jeta \u00e5rger to. Alrek thisra bogade\nvppira \u00e5jne wisdom \u00e5nd sahwersa tha Gr\u00eavetmanna awet d\u00eadon buta hjam,\ns\u00e2 wrochten hja mistryvwa bitwiska tham \u00e5nd sinum ljudum. Sk\u00eader en\ns\u00eake th\u00ear f\u00ealon st\u00e2tha trof \u00e5nd h\u00eade m\u00e5n thju r\u00ead \u00eaner f\u00e2m in wnnen,\ns\u00e2 k\u00eathon alle \u00f4thera that hju sproken h\u00eade to f\u00eare fon hjra \u00e5jne\nst\u00e2t. Thrvch althus d\u00eanera renka brochton hja twyspalt in ovira st\u00e2tha\n\u00e5nd torendon hja that band s\u00e2d\u00eane fon \u00ean, that et folk fon tha \u00eanne\nst\u00e2t nythich w\u00eare vppet folk fon en ora st\u00e2t \u00e5nd f\u00e2ret alderminesta\nlik f\u00earh\u00eamande bisk\u00f4wade. Thju f\u00eare th\u00eara is w\u00east that tha Gola jeftha\nTrowyda vs al-\u00eat l\u00e2nd of wnnen h\u00e5ven al ont th\u00eara Skelda \u00e5nd thi Magy\nal to th\u00eare Wrs\u00e2ra. Ho-r th\u00earby to gvngen is, heth min mem vntl\u00eath,\nowers nas thit bok navt skr\u00eaven ne wrden, afsk\u00ean ik alle h\u00e2pe vrl\u00earen\nh\u00e5v tha-et skil helpa th\u00e2 b\u00e2ta. Ik ne skryw thus navt inna w\u00e2n,\nthet ik th\u00earthrvch thet l\u00e5nd skil winna jeftha bihaldane, that is\nminra achtne vndvalik, ik skryw all\u00eana f\u00e2r et \u00e5fter kvmande slacht,\ntil thju hja alg\u00e2dur w\u00eata m\u00fcge vp hvd\u00eana wisa wy vrl\u00earen gvnge,\n\u00e5nd tha alra mannalik hyr ut l\u00eara m\u00eai that elk kw\u00e2d sin g\u00eaja t\u00ealath.\n\nMy heth m\u00e5n Apoll\u00f4nja h\u00eaten. Twyia thritich d\u00eaga n\u00eai m\u00e5m hira d\u00e2d heth\nm\u00e5n Adelbrost min brother vrsl\u00eajen fonden vppa w\u00e5rf, sin hawed split\n\u00e5nd sina lithne \u00fbt \u00ean hr\u00eaten. Min t\u00e2t th\u00ear siak l\u00eaide is fon skrik\nvrsturven. Th\u00e2 is Apol min jungere brother fon hyr n\u00eai th\u00eare westsyde\nfon Sk\u00eanl\u00e2nd f\u00e2ren. Th\u00ear heth er en burch ebuwad, Lindasburch [61]\nh\u00eaten, vmbe d\u00e2na to wrekana vs l\u00eath. Wr.alda heth-im th\u00ear to f\u00ealo\nj\u00eara l\u00eanad. Hy heth fif svna wnnen. Altham brengath th\u00eane Magy skrik\n\u00e5nd min brother g\u00f4ma. After m\u00e5m \u00e5nd brother-is d\u00e2d send tha fromesta\nfon-ut-a l\u00e2ndum to ekk\u00f4rum kvmen, hja havon en b\u00e2nd sloten Adelb\u00e2nd\nh\u00eaten. Til thju vs n\u00ean leth witherf\u00e2ra ne skolde, h\u00e5vath hja my \u00e5nd\nAdelhirt min jungste brother vpper burch brocht, my by tha f\u00e2mna \u00e5nd\nmin brother by tha w\u00earar. Th\u00e2 ik thritich j\u00ear wer\u00ea heth man my to\nBurchf\u00e2m k\u00earen, \u00e5nd th\u00e2 min brother fiftich w\u00eare, werth-er keren to\nGr\u00eavetman. Fon m\u00e5m-is syde w\u00eare min brother thene sexte, men fon t\u00e2t\nhis syde thene thride. N\u00eai rjucht machton sine \u00e5fterkvmande thus n\u00ean\novera Linda \u00e5fter hjara n\u00f4mun navt ne fora, men alra m\u00e5nnalik wildet\nh\u00e5va to \u00eare fon mina m\u00e5m. Th\u00ear to boppa heth m\u00e5n vs \u00e5k en ofskrifte\nj\u00eaven fon thet bok th\u00eara Adela follistar. Th\u00ear mitha ben ik thet\nblydeste, hwand thrvch min m\u00e5m hjra wisdom k\u00eam-et in wralda. In thas\nburch h\u00e5v ik jeta \u00f4ra skrifta fvnden, th\u00ear navt in 't bok ne stan,\n\u00e5k lovspr\u00eaka ovir min m\u00e5m, altham wil ik \u00e5fter skriva.\n\nThit send tha n\u00eail\u00eatne skrifta Brunnos, ther skrywer w\u00easen is to\nthisre burch. After that tha Adela follistar ella h\u00eade l\u00eata overskryva\nelk in sin rik, hwat wryt was in vppa w\u00e2garum th\u00eara burgum, bisloton\nhja en Moder to kjasane. Th\u00earto w\u00e5rth en m\u00eana acht bil\u00eaid vp thisra\nh\u00eam. After tha forme r\u00ead Adelas w\u00e5rth T\u00fcntja bifolen. Ak skoldet sl\u00e2cht\nh\u00e5ve. Thach nw fr\u00eage min Burgtf\u00e2m thet wort, hju hede immerthe w\u00eanich\nw\u00east th\u00e5t hju Moder skolde wertha, ut \u00ears\u00eake th\u00e5t hju hyr vpper burch\nsat, hwana m\u00east alle Moderum k\u00earen w\u00earon. Tha hju thet word gund was,\n\u00eapende hju hira falxa w\u00eara \u00e5nde k\u00eath: I alle skinth \u00e5rg to heftane\nan Adelas r\u00ead, tha th\u00e5t ne skil th\u00earvmde min mvla navt ne sluta ner\nsn\u00f4ra. Hwa tach is Adela \u00e5nd hw\u00e2na kvmt et w\u00eai th\u00e5tster sokke h\u00e2ge\nlove to swikth. Lik ik hjudd\u00eaga is hju to fara hyr burchf\u00e2m w\u00east. Tha\nis hju th\u00ear vmbe wiser jefta b\u00eatre as ik \u00e5nd alle \u00f4thera, jefta is hju\nm\u00e2r stelet vppvsa s\u00ead \u00e5nd pl\u00eagum. Hw\u00eare th\u00e5t et fal, s\u00e2 skolde hju wel\nModer wrden w\u00easa, th\u00e2 hju th\u00earto k\u00earen is, men n\u00eaan hju wilde r\u00eader\nennen bosta ha mith all joi \u00e5nd nochta th\u00ear er anebonden send, in st\u00ead\nfon \u00eansum over hjam \u00e5nd et folk to w\u00e2kane. Hju is \u00eal klarsjande, god,\nmen min \u00e2gne ne send f\u00ear fon vrthjustred to w\u00easane. Ik h\u00e5v sjan th\u00e5t\nhju hira fryadelf herde minth, nw god, th\u00e5t is lovelik, men ik h\u00e5v\nforther sjan th\u00e5t T\u00fcntja Apol-is nift is. Wyder wil ik navt ne sedsa.\n\nTha forsta bigripen \u00eal god, hw\u00ear hju hly sochte, men emong et folk\nk\u00eam twyspalt, \u00e5nd n\u00eaidam heth marad\u00eal fon hyr wei k\u00eam, wilde-t T\u00fcntja\nthiu \u00eare navt ne guna. R\u00eadne wrde stopth, tha saxne t\u00e2gon uta sk\u00e5dne,\nmen th\u00ear ne w\u00e5rth n\u00eane Moder k\u00earen. Kirt \u00e5fter h\u00eade annen vsera bodne\nsin makker f\u00e5leth. Til hjudd\u00eaga h\u00eade der frod w\u00easen, th\u00earvmbe hede\nmin burchf\u00e2m orlovi vmb-im buta tha l\u00e2ndp\u00e2la to helpane. Thach in\nst\u00ead fon im to helpane n\u00eai thet Twiskland, alsa fljuchte hju selva\nmith im overe Wrsara \u00e5nd forth n\u00eai tha M\u00e2gy. Thi M\u00e2gy tham sina\nFryas svna hagja wilde stald-iri as Moder to Godaburch et Sk\u00eanland,\nm\u00ean hju wilde m\u00e2r, hju s\u00eaid-im th\u00e5t sahwersa hi Adela vpruma koste,\nhi m\u00e5ster skolde wertha over \u00eal Fryas land. Hju w\u00ear en fyand fon Adele\ns\u00eaide hju, hwand thrvch hjra renka nas hju n\u00ean Moder wrden. Sahwersa\nhy hir Texland forspreka wilde, sa skolde hjra boda sina wichar to\nw\u00eaiwyser thjanja. Al thissa s\u00eaka heth hjra boda selva bilyad.\n\n\n\n\n\n\nTHET OTHERA SKRIFT.\n\n\nFiftian monatha n\u00eai th\u00eare lerste acht w\u00ear-et Frjunskip jeftha\nWinnem\u00f4nath. Alleram\u00e5nnelik jef to an mery mery fru \u00e5nd bly, \u00e5nd nimman\nn\u00eade diger than to \u00e2kane sina nocht. Thach Wr.alda wild vs wysa, th\u00e5t\nw\u00e2kendom navt vrgamlath wrde ne m\u00eai. To midne fon-et f\u00east fyrja k\u00eam\nn\u00eavil to hullande vsa wrda in thikke thjusternise. Nocht runde w\u00eai, tha\nw\u00e2kendom nilde navt ne k\u00eara. Tha strandw\u00e2kar w\u00earon fon hjara n\u00ead fjura\nhl\u00e2pen \u00e5nd vppa tha top\u00e2dum nas n\u00eanen to bisja. Th\u00e2 n\u00eavil ew\u00eai t\u00e2ch,\nlokte svnne thrvch tha r\u00eata th\u00eara wolkum vp irtha. Alrek k\u00eam wither\nut to juwgande \u00e5nd to jolande, thet jungk folk t\u00e2ch sjongande mitha\ng\u00fcrb\u00e2m [62] \u00e5nd thisse overfulde luft mith sina liaflika \u00e2dam. Men\nthahwila th\u00ear alrek in nocht b\u00e2jada, was vrr\u00ead l\u00e2nd mith horsum \u00e5nd\nridderum. Lik alle \u00e5rga w\u00earon hja helpen thrvch thjusternisse, \u00e5nd\nhinne glupath thrvch Linda waldis p\u00e2da. To f\u00e2ra Adelas dure tagon\ntwilif mang\u00eartne mith twilif l\u00e5mkes \u00e5nd twilif kn\u00e2pa mith twilif\nhoklinga, en junge Saxm\u00e5n bir\u00ead en wilde bufle th\u00ear er selva fensen\nh\u00eade \u00e5nd t\u00e5mad. Mith allerl\u00eaja blomma w\u00earon hja siarad, \u00e5nd tha linnen\ntohnekna th\u00eara m\u00e5ng\u00eartne w\u00earon omborad mith gold ut-er R\u00eane.\n\nTh\u00e2 Adela to hira hus ut vppet slecht k\u00eam, fol en blomr\u00eain del vppira\nhole, alle juwgade herde \u00e5nd tha tot-horne th\u00eara kn\u00e2pum g\u00fbldon boppa\nella ut. Arme Adela, \u00e5rm folk, ho kirt skil fr\u00fc hir bydja. Th\u00e2\nthju l\u00f4nge sk\u00e5re ut sjocht w\u00eare k\u00eam er en hloth m\u00e2gjara ridderum\nlinrjucht to rinnande vp Adelas h\u00eam. Hira t\u00e2t \u00e5nd g\u00e2de w\u00earon jeta\nvppa stoppenbenke s\u00eaten. Thju dure stond \u00eapen \u00e5nd th\u00ear binna stand\nAdelbrost hira svna. As er sach ho sina eldra in fr\u00ease w\u00earon, gripter\nsine b\u00f4ge fon-ere w\u00e2ch w\u00eai \u00e5nd sk\u00e2t n\u00eai tha foresta th\u00eara r\u00e2warum;\nthis swikt \u00e5nd trulde vppet g\u00e5rs del; overne twade \u00e5nd thride was\nen \u00ealik l\u00f4t bisk\u00earen. Intwiska h\u00eadon sina eldra hjara w\u00eapne fat, \u00e5nd\ntagon vndyger to Jonis. Tha r\u00e2wera skoldon hjam ring fensen ha, men\nAdela k\u00eam, vppere burch h\u00eade hja alle w\u00eapne to hant\u00eara l\u00earad, sjugun\nirthf\u00eat w\u00eare hju l\u00f4ng \u00e5nd hira g\u00eart s\u00e2 f\u00ealo, thryja swikte hja tham or\nhjra hole \u00e5nd as er del k\u00eam w\u00ear en ridder g\u00e5rsfallich. Follistar k\u00eamon\nomme herne th\u00eare l\u00f4ne w\u00eai. Tha r\u00e2war wrdon f\u00e5lath \u00e5nd fensen. Thach\nto l\u00eat, en pil h\u00eade hjra bosme trefth. Vrr\u00eadelika Magy! In fenin was\nsin pint dipth \u00e5nd th\u00earof is hju sturven.\n\n\n\n\n\n\nTH\u00caRE BURCHFAMS LOV.\n\n\nJes ferh\u00eamande \u00e2the, thusande send al kumen \u00e5nd jet m\u00e2ra send vp w\u00eai.\n\nWel, hja willath Adelas wisdom h\u00eara.\n\nSekur is hju forstine, hwand hju is immer thja forste w\u00east.\n\nO wach hw\u00earto skolde hja thjanja. Hira hemeth is linnen, hira tohnekka\n[63] wol, th\u00e5t hjv selva spon \u00e5nd w\u00eavade. Hw\u00earm\u00eai skolde hja hjra\nsk\u00eanh\u00ead h\u00e2ga. Navt mith p\u00e5rlum, hwand hjra tuskar send witter; navt\nmith gold, hwand hjra h\u00ear is blikkander; navt mith st\u00eana, wel send\nhjra \u00e2gon saft as lamkes \u00e2gon, thach to lik sa glander th\u00e5t m\u00e5n th\u00ear\nskr\u00f4mlik in sja ne m\u00eai.\n\nMen hwat k\u00e5lt ik fon sk\u00ean. Frya w\u00eare wis navt sk\u00eaner.\n\nJa \u00e2the, Frya th\u00ear sjugun sk\u00eanh\u00eade h\u00eade, hw\u00earfon hjra togh\u00e2tera men\n\u00eane elk h\u00e2chstens thria urven h\u00e5ve. Men al w\u00eare hju l\u00eadlik, thach\nskolde hju vs djura w\u00easa.\n\nJef hju wygandlik sy. Hark \u00e2the, Adela is thet \u00eange bern vsar\ngr\u00eavetman. Sjugun jrthfet is hju h\u00e2ch, jeta gr\u00e2ter then hjra licheme\nis hjra wish\u00ead \u00e5nd hjra mod is lik b\u00eade to s\u00eamine.\n\nLok th\u00ear, th\u00ear w\u00eare \u00eanis en f\u00eanbr\u00f4nd, thrju bern w\u00earon vp jenske\ngr\u00e5fst\u00ean sprongen. Wind blos fel. Alrek kr\u00eata \u00e5nd thju m\u00e5m w\u00eare\nr\u00eadal\u00e2s. Th\u00ear kvmt Adela: ho st\u00eaitst \u00e5nd t\u00eamethste hropth hju,\ntragd help to l\u00ea-nande \u00e5nd Wr.alda skil jo krefta j\u00eava. Th\u00ear hipth\nhja n\u00eai-t Krylwod, gript elsne tr\u00eajon, tragd en breg to makjande,\nnw helpath \u00e2k tha \u00f4thera \u00e5nd tha bern send hred.\n\nJ\u00earlikes k\u00eamon tha bern hyr blomma ledsa.\n\nTh\u00ear k\u00eamon thr\u00ea Fonysjar skipljuda th\u00ear hja wr\u00eavela wilde, men Adela\nk\u00eam, hju h\u00eade hjara hwop (hrop) h\u00earad, in swim sl\u00eaith hju tha l\u00eatha \u00e5nd\ntil thju hja selva jechta skolde, thet hja vnw\u00earthelike manna w\u00earon,\nbint hju als\u00eamen an en spinrok fest. Tha f\u00earh\u00eamanda h\u00eara k\u00eamon hjara\nthjud askja. Tha hja sagon ho skots hja misd\u00ean w\u00earon, k\u00eam torn vp,\nthach m\u00e5n tellade ho-t b\u00eard was.\n\nHwat hja forth d\u00eadon, hja buwgdon to f\u00e2ra Adela \u00e5nd keston thju slyp\nhyrar tohnekka.\n\nKvm f\u00earh\u00eamande \u00e2the, tha wald f\u00fcglon fljuchtath to f\u00e2ra tha f\u00ealo\nforsykar. Kvm \u00e2the s\u00e2 m\u00eaist hjara wish\u00ead h\u00eara.\n\nBy tha gr\u00e5fst\u00ean hwer fon in tha lovspr\u00eake meld w\u00e5rth, is m\u00e5m hira\nlik bigr\u00e5ven. Vppira gr\u00e5fst\u00ean heth m\u00e5n thissa worda hwryten.\n\n\n             NE HLAP NAVT TO HASTICH HWAND HYR L\u00caID ADELA.\n\n\nThju forml\u00eare th\u00ear is hwryten inutere w\u00e2ch th\u00ear burchtore, nis navt\nwither eskr\u00eaven in th\u00e5t bok th\u00eara Adela follistar. Hw\u00earvmbe thet l\u00eaten\nis n\u00eat ik navt to skriwand. Tha thit bok is min ajn, th\u00earvmbe wil ik\nhja th\u00ear inna setta to wille minra m\u00e5gum.\n\n\n\n\n\n\nFORML\u00caRE.\n\n\nAlle god minnanda Fryas bern sy held. Hwand thrvch tham skil et\ns\u00ealich wertha vp jrtha. L\u00ear \u00e5nd k\u00eath to tha folkum. Wr.alda is thet\nalderaldesta jeftha overaldesta, hwand thet skop alla thinga. Wr.alda\nis ella in ella, hwand thet is \u00eavg \u00e5nd vnendlik. Wr.alda is overal\nainwardich, men narne to bisja, th\u00earvmbe w\u00e5rth thet w\u00easa g\u00e2st h\u00eaten. Al\nhwat wi fon him sja m\u00fcge send tha skepsela th\u00ear thrvch sin l\u00eava kvme\n\u00e5nd wither henne ga, hwand inut Wr.alda kvmath alle thinga \u00e5nd k\u00earath\nalle thinga. Fon ut Wralda kvmth t anfang \u00e5nd et ende, alra thinga\ng\u00eaith in im vppa. Wr.alda is thet \u00eane ella machtige w\u00easa, hwand alle\n\u00f4re macht is fon him l\u00eanad \u00e5nd k\u00earath to him wither. In ut Wr.alda\nkvmath alle krefta \u00e5nd alle krefta k\u00earath to him wither. Th\u00earvmbe is\nhi all\u00eana theth skeppande w\u00easa \u00e5nd th\u00ear nis nawet esk\u00eapen buta him.\n\nWr.alda l\u00eaide \u00eavge setma thet is \u00eawa in al et sk\u00eapne, \u00e5nd th\u00ear ne send\nn\u00ean gode setma jeftha hja moton th\u00earn\u00eai tavlikt w\u00easa. Men afsk\u00ean ella\nin Wr.alda sy, tha bosh\u00ead th\u00eara m\u00e5nniska nis navt fon him. Bosh\u00ead\nkvmth thrvch l\u00f4mh\u00ead vndigerhed \u00e5nd domh\u00ead. Th\u00earvmbe k\u00e5n hju wel tha\nm\u00e5nniska sk\u00e2da, Wr.alda nimmer. Wr.alda is thju wish\u00ead, \u00e5nd tha \u00eawa\nth\u00ear hju tavlikt heth, send tha boka w\u00ear\u00fbt wy l\u00eara m\u00fcge, \u00e5nd th\u00ear nis\nn\u00eane wish\u00ead to findande ner to garjande buta tham. Tha m\u00e5nniska m\u00fcgon\nf\u00ealo thinga sja, men Wr.alda sjath alle thinga. Tha m\u00e5nniska m\u00fcgon\nf\u00ealo thinga l\u00eara, men Wr.alda w\u00eat alle thinga. Tha m\u00e5nniska m\u00fcgon f\u00ealo\nthinga vntsl\u00fbta, men to f\u00e2ra Wr.alda is ella \u00eapned. Tha m\u00e5nniska send\nm\u00e5nnalik \u00e5nd berlik, men Wr.alda skept b\u00eade. Tha m\u00e5nniska minnath \u00e5nd\nh\u00e5tath, tha Wr.alda is all\u00eana rjuchtf\u00eardich. Th\u00earvmbe is Wr.alda all\u00eane\ngod, \u00e5nd th\u00ear ne send n\u00eane goda b\u00fbta him. Mith thet Jol wandelath\n\u00e5nd wixlat allet esk\u00eapne, men god is all\u00eana vnforanderlik. Thruch\nthat Wr.alda god is, alsa ne mei hi \u00e2k navt foranderja; \u00e5nd thrvch\nthet er bilywath, th\u00earvmbe is hy all\u00eana w\u00easa \u00e5nd al et ora skin.\n\n\n\n\n\n\nTHET OTHERA D\u00caL FONRE FORML\u00caR.\n\n\nEmong Findas folk send wanwysa, th\u00ear thrvch hjara overfindingrikh\u00ead\nalsa \u00e5rg send, th\u00e5t hja hjara selva wis m\u00e2kja \u00e5nd tha inewida bitjuga,\nth\u00e5t hja thet besta d\u00eal send fon Wr.alda; th\u00e5t hjara g\u00e2st thet beste\nd\u00eal is fon Wr.aldas g\u00e2st \u00e5nd thet Wr.alda all\u00eana m\u00eai th\u00e5nkja thrvch\nhelpe hjaris bryn [64].\n\nTh\u00e5t aider skepsle en d\u00eal is fon Wr.aldas vnendlik w\u00easa, th\u00e5t h\u00e5von\nhja fon vs g\u00e2bad.\n\nMen hjara falxe r\u00eadne \u00e5nd hjara t\u00e5ml\u00e2se h\u00e2chfarenh\u00ead heth ra vppen\ndw\u00e2lw\u00eai brocht. W\u00eare hjara g\u00e2st Wr.aldas g\u00e2st, s\u00e2 skolde Wr.alda\n\u00eal dvm w\u00easa in st\u00eade fon licht and wis. Hwand hjara g\u00e2st sl\u00e2vth him\nselva immer of vmbe sk\u00eane bylda to m\u00e2kjande, th\u00ear y \u00e5ftern\u00eai anbid. Men\nFindas folk is en \u00e5rg folk, hwand afsk\u00ean tha wanwysa th\u00eara hjara selva\nwis m\u00e2kja th\u00e5t hja drochtne send, sa h\u00e5von hja to f\u00e2ra tha vnewida\nfalxa drochtne esk\u00eapen, to k\u00eathande allerw\u00eaikes, th\u00e5t thissa drochtne\nWr.alda esk\u00eapen h\u00e5ve, mith al hwat th\u00ear inne is; gyriga drochtne\nfvl nyd \u00e5nd torn, tham \u00earath \u00e5nd thjanath willath w\u00easa thrvch tha\nm\u00e5nniska, th\u00ear blod \u00e5nd offer willa \u00e5nd sk\u00e2t askja. Men thi wanwisa\nfalxa manna, tham hjara selva godis skalka jeftha prestera n\u00f4ma l\u00eata,\nb\u00fcrath \u00e5nd s\u00e2mnath \u00e5nd gethath aldam to f\u00e2ra drochtne th\u00ear er navt\nne send, vmbet selva to bihaldande. Aldam bidrywath hja mith en rum\nemod, thrvchdam hja hjara selva drochtne w\u00e2ne, th\u00ear an ninman andert\nskeldich ne send. Send th\u00ear svme tham hjara renka froda \u00e5nd b\u00e2r m\u00e2kja,\nalsa wrdon hja thrvch hjara rakkera f\u00e5t \u00e5nd vmbira laster vrbarnad,\nella mith f\u00ealo st\u00e2tska pl\u00eagum, hjara falxa drochtne to-n \u00eare. Men\nin trvth, all\u00eana vmbe th\u00e5t hja ra navt sk\u00e2da ne skolde. Til thju vsa\nbern nw w\u00eapned m\u00fcge w\u00easa tojenst hjara drochtenlika l\u00eare, alsa h\u00e2gon\ntha f\u00e2mna hjam fon buta to l\u00earande hwat hyr skil folgja.\n\nWr.alda was \u00ear alle thinga, \u00e5nd n\u00eai alle thinga skil er w\u00easa. Wr.alda\nis alsa \u00eavg \u00e5nd hi is vnendlik, thervmb nis th\u00ear nawet buta him. Thrvch\nut Wr.aldas l\u00eava warth tid \u00e5nd alle thinga bern, \u00e5nd sin l\u00eava nimth\ntid \u00e5nd alle thinga w\u00eai. Thissa s\u00eaka moton kl\u00e2r \u00e5nd b\u00e2r m\u00e2kad wrda\nby alle wisa, s\u00e2 th\u00e5t hja-t an \u00f4thera bithjuta \u00e5nd biwisa m\u00fcge. Is-t\ns\u00e2 f\u00e2r wnnen, sa s\u00eaith m\u00e5n forther: Hwat thus vsa ommefang treft,\nalsa send wy en d\u00eal fon Wr.aldas vnendelik w\u00easa, alsa tha ommefang\nfon al et esk\u00eapne, thach hwat ang\u00e2 vsa d\u00e2nte, vsa ainskipa, vsa g\u00e2st\n\u00e5nd al vsa bith\u00e5nkinga, thissa ne h\u00eara navt to thet w\u00easa. Thit ella\nsend fljuchtiga thinga tham thrvch Wr.aldas l\u00eava forskina, thach\nth\u00ear thrvch sin wish\u00ead s\u00e2d\u00e2ne \u00e5nd navt owers navt ne forskina. Men\nthrvchdam sin l\u00eava st\u00eades forthga, alsa ne m\u00eai th\u00ear nawet vppa sin\nst\u00ead navt bilywa. Th\u00earvmbe forwixlath alle esk\u00eapne thinga fon st\u00ead,\nfon d\u00e2nte \u00e5nd \u00e2k fon th\u00e5nkwisa. Thervmbe ne m\u00eai irtha selva, ner eng\nskepsle ni sedsa: ik ben, men wel ik was. Ak ne m\u00eai n\u00ean m\u00e5nniska navt\nne sedsa ik th\u00e5nk, men bl\u00e2t, ik thochte. Thi kn\u00e2p is gr\u00e2ter \u00e5nd owers\nas tha-r bern w\u00eare. Hy heth ora g\u00eartne, tochta \u00e5nd th\u00e5nkwisa. Thi\nman en t\u00e2t is \u00e5nd th\u00e5nkth owers as th\u00e2-r kn\u00e2p w\u00eare. \u00cavin tha alda\nfon d\u00eagum. Th\u00e2t w\u00eat allera mannelik. S\u00e2hwersa allera mannalik nw w\u00eat\n\u00e5nd jechta mot, th\u00e5t hy alon wixlath, s\u00e2 mot hy \u00e2k bijechta, that er\njahweder \u00e2geblik wixlath, \u00e2k thahwila-r s\u00eaid: ik ben, \u00e5nd th\u00e5t sina\nth\u00e5nk bylda wixle, tha hwile-r s\u00eaid: ik th\u00e5nk.\n\nInst\u00eade th\u00e5t wy tha \u00e5rga Findas althus vnwerthlik aftern\u00eai snakka \u00e5nd\nk\u00e5lta, ik ben, jeftha wel, ik ben thet beste d\u00eal Wr.aldas, ja thrvch\nvs all\u00eana m\u00eai-r th\u00e5nkja, s\u00e2 willath wy k\u00eatha wral \u00e5nd allerw\u00eaikes\nw\u00ear et n\u00eadlik sy: wy Fryas bern send forskinsla thrvch Wr.aldas\nl\u00eava; by-t anfang min \u00e5nd bl\u00e2t, thach immer w\u00e5rthande \u00e5nd n\u00e2kande to\nfvlkvmenlikh\u00ead, svnder \u00e2 sa god to wrda as Wr.alda selva. Vsa g\u00e2st nis\nnavt Wr.aldas g\u00e2st, hi is th\u00earfon all\u00eana en afskinsle. Tha Wr.alda\nvs skop, heth er vs in thrvch sine wish\u00ead-bryn-sint\u00fbga, h\u00fcgia \u00e5nd\nf\u00ealo goda ainskipa l\u00eanad. Hyrm\u00eai mugon wy sina \u00eawa bitrachta. Th\u00earof\nm\u00fcgon wy l\u00eara \u00e5nd th\u00earvr m\u00fcgon wy r\u00eada, ella \u00e5nd all\u00eana to vs ain\nheld. H\u00eade Wr.alda vs n\u00eane sinna j\u00eaven, sa ne skolde wy narne of n\u00eata\n\u00e5nd wy skolde jeta reddalasser as en s\u00eakwale w\u00easa, th\u00ear forthdryven\nw\u00e5rth thrvch ebbe \u00e5nd thrvch flod.\n\n\n\n\n\n\nTHIT STAT VP SKRIVFILT SKR\u00caVEN. TAL AND ANDWORDE ORA FAMNA TO-N\nFORBYLD.\n\n\nEn vnsels gyrich m\u00e5n k\u00eam to b\u00e2rande by Tr\u00e2st th\u00ear f\u00e2m w\u00eare to\nStavia. Hy s\u00eaide vnw\u00eader h\u00eade sin hus w\u00eai brocht. Hy h\u00eade to Wr.alda\nb\u00eaden, men Wr.alda n\u00eadim n\u00eane helpe l\u00eanad. Bist en \u00e5fte Fryas, fr\u00eaje\nTr\u00e2st. Fon elder t elder, andere thene m\u00e5n. Th\u00e5n s\u00eaide hju wil ik \u00e5wet\nin thin mod s\u00eaja in bitrouwa, th\u00e5t et kyma groja \u00e5nd fr\u00fcchda j\u00eava\nm\u00eai. Forth spr\u00eak hju \u00e5nde k\u00eath. Th\u00e2 Frya bern was, stand vs moder\nnaked \u00e5nd bl\u00e2t, vnbihod to jenst tha str\u00ealum th\u00eare svnne. Ninman\nmacht hju fr\u00eaja \u00e5nd th\u00ear w\u00eare ninman th\u00ear hja help macht l\u00eana. Th\u00e2\ngvng Wr.alda to \u00e5nd wrochte in hjra mod nigung \u00e5nd liavde anggost \u00e5nd\nskrik. Hju sach rondomme, hjra nigung k\u00e2s thet beste \u00e5nd hju sochte\nskul vndera w\u00e2rande linda. Men r\u00eain k\u00eam \u00e5nd t onhlest w\u00eare th\u00e2t hju\nwet wrde. Thach hju h\u00eade sjan ho thet w\u00eater to tha hellanda bl\u00e5dar of\ndrupte. Nw m\u00e2kade hju en hrof mith hellanda sidum, vp st\u00f4ka m\u00e2kade hju\ntham. Men stornewind k\u00eam \u00e5nd blos r\u00eain th\u00ear vnder. Nw h\u00eade hja sjan\nth\u00e5t tha stam hly jef, \u00e5fter gong hja to \u00e5nd m\u00e2kade en w\u00e2ch fon pl\u00e2ga\n\u00e2nd s\u00e2dum, thet forma an \u00eane syda \u00e5nd forth an alle syda. Storne wind\nk\u00eam to bek jeta wodander as to fora \u00e5nd blos thju hrof ew\u00eai. Men hju ne\nb\u00e2rade navt over Wr.alda ner to jenst Wr.alda. Men hja m\u00e2kade en reitne\nhrof \u00e5nd leide st\u00eane th\u00ear vppa. Bifvnden h\u00e5vande ho s\u00ear thet dvath\nvmb all\u00eana to tobbande, alsa bithjude hju hira bern ho \u00e5nd hw\u00earvmbe\nhju alsa h\u00eade d\u00ean. Thissa wrochton \u00e5nd tochton to s\u00eamine. A sadenera\nwise send wy an h\u00fbsa k\u00eamen mith stoppenb\u00e5nkum, en slecht \u00e5nd warande\nlinda with tha svnnestr\u00ealum. To tha lesta h\u00e5von hja en burch m\u00e2kad\n\u00e5nd forth alle \u00f4thera. Nis thin hus thus navt sterk noch w\u00east, alsa\nmot i trachda vmbet \u00f4re b\u00eater to m\u00e2kjande. Min hus w\u00eare sterk enoch,\ns\u00eaider, men thet h\u00e2ge w\u00eater heth et vp b\u00earad \u00e5nd stornewind heth et\nore d\u00ean. Hw\u00ear stand thin hus th\u00e5n, fr\u00eaje Tr\u00e2st. Alingen th\u00eare R\u00eane,\nandere thene man. Ne stand et th\u00e5n navt vppen nol jeftha therp, fr\u00eaje\nTr\u00e2st. Nean s\u00eaider, min hus stand \u00eansum by tha overe, all\u00eana h\u00e5v ik\net buwad, men ik ne macht th\u00ear all\u00eana n\u00ean therp to makane. Ik wist\nwel, s\u00eaide Tr\u00e2st, tha f\u00e2mna h\u00e5v et my meld. Thv hest al thin l\u00eava\nen gr\u00fbwel had an tha m\u00e5nniska, ut fr\u00ease th\u00e5tste awet j\u00eava jeftha\ndva moste to fara hjam. Thach th\u00ear mitha ne m\u00eai m\u00e5n navt f\u00ear ne\nkvma. Hwand Wr.alda th\u00ear mild is, k\u00earath him fona gyriga. F\u00e5sta het\nvs r\u00eaden \u00e5nd buppa tha dura fon alle burgum is t in st\u00ean ut wryten:\nbist \u00e5rg b\u00e2tsjochtig s\u00eaide F\u00e5sta, bihod th\u00e5n jvwe n\u00easta, bithjod th\u00e5n\njvwe n\u00easta, help th\u00e5n juwe nesta, s\u00e2 skilun hja t thi witherdva. Is\ni thina r\u00ead navt god noch, ik n\u00eat f\u00e2r thi n\u00ean b\u00eatera. Sk\u00e2mr\u00e2d w\u00e5rth\nthen m\u00e5n \u00e5nd hi drupte stolkes hinne.\n\n\n\n\n\n\nNW WIL IK SELVA SKRIWA \u00caROST FON OVER MIN BURCH AND THAN OVER HWAT\nIK HAV MUGE SJAN.\n\n\nMin burch l\u00eaid an-t north-ende th\u00eare Liudg\u00e2rda. Thju tore heth sex\nsyda. Thrya thrittich f\u00eat is hju h\u00e2ch. Fl\u00e5t fon boppa. En lyth huske\nth\u00ear vppa, hw\u00e2na m\u00e5n tha st\u00e5ra bisjath. An aider syd th\u00eare tore st\u00e5t\nen hus, long thrya hondred, br\u00ead thrya sjugun f\u00eat, \u00ealika h\u00e2ch bihalva\nthju hrof, th\u00ear rondlik is. Altham fon hyrbakken st\u00ean, \u00e5nd fon buta ne\nsend n\u00eanen \u00f4thera. Om tha burch is en hringdik, th\u00earom en gr\u00e5ft diap\nthrya sjugun f\u00eat, wyd thrya twilif f\u00eat. Siath hwa fon\u00eare tore del,\nsa siath hi thju d\u00e2nte fon et Jol. Vppa grvnd twisk tha s\u00fbdlika h\u00fbsa\nth\u00eare, send allerl\u00eaja kr\u00fbda fon h\u00eainde \u00e5nd f\u00ear, th\u00earof moton tha f\u00e2mna\ntha krefta l\u00eara. Twisk tha nortlika h\u00fbsa is all\u00eana fjeld. Tha thrju\nnortlika h\u00fbsa send fol k\u00earen \u00e5nd \u00f4ther bihof. Twa s\u00fbdar send to f\u00e2ra\ntha f\u00e2mkes vmbe to skola \u00e5nd to h\u00eama. Thet s\u00fbdlikoste hus is th\u00eare\nBurchf\u00e2m his h\u00eam. Inna tore hangt thju foddik. Tha wagar th\u00eare tore\nsend mith kestlika st\u00eana smukad. In vppa th\u00eare s\u00fbderwach is th\u00eane\nTex wrytten. An tha f\u00eare syde th\u00eara finth m\u00e5n thju forml\u00eare; anna\nwinstere syde tha \u00eawa. Tha ora s\u00eaka finth m\u00e5n vppa \u00f4ra thrja. Tojenst\ntha dik by-t hus th\u00ear f\u00e2m st\u00eat thju owne \u00e5nd thju molm\u00e2k thrvch fjuwer\nbufla kroden. Buta vsa burchwal is-t h\u00eam, th\u00ear vppa tha burchh\u00eara\n\u00e5nda w\u00earar h\u00eame. Thju ringdik th\u00eara is en stonde gr\u00e2t, n\u00ean stjurar,\nmen svnna stonde, hw\u00earfon twya twilif vppen etmelde kvma. In vpper\nbinnasyde fona dik is en fl\u00e5t, fif f\u00eat vndera kr\u00fbn. Th\u00ear vppa send\nthrya hondred kr\u00e2nboga, todekt mith wod \u00e5nd l\u00eather. Bihalva tha h\u00fbsa\nth\u00eara inh\u00eamar send th\u00ear binna alingne tha dik jeta thrya twilif n\u00eadh\u00fbsa\nto f\u00e2ra tha omh\u00eamar. Thet fjeld thjanath to k\u00e5mp \u00e5nd to w\u00eade. Anna\ns\u00fbdsyde fon tha b\u00fbtenste hringdik is thju Liudg\u00e2rde omt\u00fbnad thrvch\nthet gr\u00e2te Lindawald. Hjra d\u00e2nte is thrju hernich, thet br\u00eade buta,\ntil thju svnne th\u00ear in sia m\u00eai. Hwand th\u00ear send f\u00ealo f\u00earlandeska\nthr\u00eaja \u00e5nd blommen thrvch tha stjurar mith brocht. Alsa thju d\u00e2nte\nvsar burch is, send alle \u00f4thera; thach vs-is is thju gr\u00e2teste; men\nthi fon Texland is tha aldergr\u00e2teste. Thju tore fon Fryasburch is\nalsa h\u00e2ch th\u00e5t hju tha wolka torent, n\u00eai th\u00eare tore is al et \u00f4thera.\n\nBy vs vppa burch ist alsa d\u00ealad. Sjugun jonge f\u00e2mna w\u00e2kath by th\u00eare\nfoddik. Aider w\u00e2k thrja stonda. In ha \u00f4re tid moton hja husw\u00e5rk dva,\nl\u00eara \u00e5nd sl\u00eapa. Send hja sjugun j\u00ear w\u00e2kande w\u00easen, alsa send hja\nfry. Th\u00e2n m\u00fcgon hja emong tha m\u00e5nniska g\u00e2, vp-ra s\u00ead to letane \u00e5nd\nr\u00ead to j\u00eavane. Is hwa thrju j\u00ear f\u00e2m w\u00east, s\u00e2 m\u00eai hju alto met mith\ntha alda f\u00e2mna mith g\u00e2.\n\nThi skrywer mot tha f\u00e2mkes l\u00eara l\u00easa, skrywa \u00e5nd r\u00eakenja. Tha grysa\njeftha gr\u00eava moton l\u00eara hjam rjucht \u00e5nd plicht, s\u00eadkunda, kr\u00fbdkunda,\nh\u00ealkunda, sk\u00eadnesa, tellinga \u00e5nd sanga, bijunka allerl\u00eaja thinga th\u00ear\nhjam n\u00eadlik send vmbe r\u00ead to j\u00eava. Thju Burchf\u00e2m mot l\u00eara hjam ho hja\nth\u00earmith to w\u00e5rk g\u00e2 mota by th\u00e5 m\u00e5nniska. \u00car en Burchf\u00e2m hjra st\u00ead\ninnimt, mot hju thrvch thet l\u00e2nd f\u00e2ra en fvl j\u00ear. Thr\u00ea gr\u00eava burchh\u00eara\n\u00e5nd thrja alda f\u00e2mna gan mith hiri mitha. Alsa is-t \u00e2k my gvngon. Min\nf\u00e2rt is alingen th\u00eare R\u00eane w\u00east, thjus k\u00e2d opward, alingen th\u00eare \u00f4re\nsyde ofward. Ho h\u00e2ger ik upk\u00eam, to \u00e5rmer likte mi tha m\u00e5nniska. Wral\ninna R\u00eane h\u00eade m\u00e5n utstekka makad. Thet s\u00f4n th\u00e5t th\u00ear ain k\u00eam, wrde\nmith w\u00eater wr sk\u00eapfachta g\u00e2ten vmbe gold to winnande. Men tha m\u00e5ng\u00earta\nne drogon th\u00ear n\u00eane golden krone fon. \u00car w\u00earon th\u00ear m\u00e2r w\u00east, men sont\nwi Sk\u00eanland miste, send hja n\u00eai tha berga gvngon. Th\u00ear delvath hja\nyserirtha, th\u00ear hja yser of m\u00e2kja. Boppa th\u00eare R\u00eane twisk thet berchta,\nth\u00ear h\u00e5v ik M\u00e2rs\u00e5ta sjan. Tha M\u00e2rs\u00e2ta th\u00e5t send m\u00e5nniska th\u00ear invppa\nm\u00e2ra h\u00eama. Hjara husa send vp p\u00e5lum buwad. Th\u00e5t is vret wilde kwik \u00e5nda\nbose m\u00e5nniska. Th\u00ear send wolva, b\u00e2ra \u00e5nd sw\u00e2rte grislika l\u00e2wa [65]. And\nhja send tha swetsar [66] jeftha p\u00e5lingar fonda h\u00eainde Kr\u00eakalandar,\nth\u00eara K\u00e5lta folgar \u00e5nd tha vrwildere Twiskar, alle gyrich n\u00eai r\u00e2v \u00e5nd\nbut. Tha M\u00e2rs\u00e2ta helpath hjara selva mith fiska \u00e5nd j\u00e2ga. Tha huda\nwrdat thrvch tha wiva tom\u00e2kad \u00e5nd birhet mith skors fon berkum. Tha\nlitha huda saft lik f\u00e2mnafilt. Thju burchf\u00e2m et Fryasburch [67]\ns\u00eaide vs th\u00e5t hja gode \u00eanfalde m\u00e5nniska weron. Thach h\u00ead ik hja \u00ear\nnavt spr\u00eaken h\u00eared, ik skolde m\u00eanath h\u00e5ve th\u00e5t hja n\u00ean Fryas w\u00eare,\nmen wilda, s\u00e2 ryst s\u00e2gon hja ut. Hjra fachta \u00e5nd kruda wrdon thrvch\ntha R\u00eanh\u00eamar vrwandelath \u00e5nd thrvch tha stjurar buta brocht. Alingen\nth\u00eare R\u00eane w\u00ear et al\u00ean, til Lydasburch [68]. Th\u00ear was en gr\u00e2te flyt\n[69]. Invppa thisra flyt w\u00earon \u00e2k m\u00e5nniska, th\u00ear husa vp p\u00e5la h\u00eade. Men\nth\u00e5t n\u00ear n\u00ean Fryas folk, men th\u00e5t w\u00earon swarte \u00e5nd bruna m\u00e5nniska,\nth\u00ear thjanath h\u00eade to rojar vmbe tha butaf\u00e2rar to honk to helpane. Hja\nmoston th\u00ear bilywa til thju thju fl\u00e2te wither w\u00eai br\u00fbda.\n\nTo tha lersta k\u00eamon wi to-t Alderga. By-t suderh\u00e2vah\u00e2ved st\u00eat thju\nW\u00e2raburch, en st\u00eanhus, th\u00earin send allerl\u00eaja skulpa, hulka, w\u00eapne \u00e5nd\nklathar w\u00e2rad, fon f\u00eare landum, thrvch tha stjurar mith brocht. En\nfjard\u00eal d\u00e2na is-t Alderga. En gr\u00e2te flyt omborad mith lothum, husa\n\u00e5nd g\u00e2rdum ella riklik sjarad. Invpper flyt l\u00eai en gr\u00e2te fl\u00e2te r\u00ead,\nmith f\u00f4non fon allerl\u00eaja farwa. Et Fryas d\u00eai hongon tha skilda omma\ntha borda to. Svme blikton lik svnna. Tha skilda th\u00ear witking \u00e5nd\nth\u00eara skolta bi tha nachtum w\u00earon mith gold vmborad. Abefta th\u00eare flyt\nwas en gr\u00e5ft gr\u00e5ven, to hl\u00e2pande d\u00e2na alingen th\u00eare burch For\u00e2na [70]\n\u00e5nd forth mith en \u00eanga muda [71] in s\u00ea. To f\u00e2ra th\u00eare fl\u00e2te w\u00eare thit\ntha utgvng \u00e5nd et Fly tha ingvng. A b\u00eade syda th\u00eare gr\u00e5ft send sk\u00eane\nhusa mith hel blikanda farwa m\u00e2lad. Tha g\u00e2rdne send mit altid gr\u00eane\nh\u00e2gvm omtunad. Ik h\u00e5v th\u00ear wiva sian, th\u00ear filtne tohnekna drogon as t\nskriffilt w\u00eare. Lik to Stavere w\u00earon tha m\u00e5ng\u00eartne mith golden kronum\nvppira holum \u00e5nd mith hringum [72] om \u00e5rma \u00e5nd f\u00eat sjarad. Sudward\nfon For\u00e2na l\u00eaid Alkm\u00e2rum. Alkm\u00e2rum is en m\u00e2re jefta flyt, th\u00earin l\u00eaid\nen \u00ealand, vppa th\u00e5t \u00ealand moton tha swarte \u00e5nd bruna m\u00e5nniska hwila\n\u00eavin as to Lydahisburch. Thju Burchf\u00e2m fon For\u00e2na s\u00eaide my, th\u00e5t tha\nburchh\u00eara d\u00eaistik to-r\u00e2 gvngon vmb ra to l\u00earande, hwat \u00e5fte frydom\nsy, \u00e5nd ho tha m\u00e5nniska an th\u00eare minne agon to l\u00eavane vmbe s\u00eajen to\nwinnande fon Wr.aldas g\u00e2st. Was th\u00ear hwa th\u00ear h\u00eara wilde \u00e5nd bigripa\nmachte, sa w\u00e5rth er halden, alont er fvl l\u00earad w\u00eare. Th\u00e5t wrde d\u00ean vmbe\ntha f\u00earh\u00eamande folka wis to m\u00e2kane, \u00e5nd vmbe vral \u00e2tha to winnande. \u00car\nh\u00ead ik anda S\u00e2xanamarka to th\u00ear burch M\u00e5nnag\u00e2rda forda [73] w\u00east. Thach\nth\u00ear h\u00ead ik m\u00e2r sk\u00e2melh\u00ead sjan, as-k hyr rikdom sp\u00earde. Hju andere:\ns\u00e2 hwersa th\u00ear an da S\u00e2xanamarka en fr\u00eajar kvmath en mang\u00earte to bi\nfr\u00eajande, alsa fr\u00eajath tha m\u00e5ng\u00eartne th\u00ear, kanst thin hus fry w\u00eara\ntojenst tha bannane Twisklandar, h\u00e5st nach n\u00eane f\u00e5lad, ho f\u00ealo bufle\nh\u00e5st al f\u00e5nsen \u00e5nd ho f\u00ealo b\u00e2ra \u00e5nd wolva huda h\u00e5st al vppa th\u00eare\nm\u00e5rk brocht? D\u00e2na ist kvmen th\u00e5t tha Saxmanna thju buw anda wiva\nvrl\u00eaten h\u00e5ve. Th\u00e5t fon hvndred to s\u00eamine n\u00ean \u00eane l\u00easa m\u00eai ner skriwa\nne k\u00e5n. D\u00e2na is-t kvmen, th\u00e5t nimman n\u00ean spr\u00eak vppa sin skild neth,\nmen bl\u00e2t en mislikande d\u00e2nte fon en diar, th\u00e5t er f\u00e5lad heth. And\n\u00e5ndlik, d\u00e2na is-t kvmen, th\u00e5t hja s\u00ear wichandlik ewrden send, men\nto met \u00eavin dvm send as et kwik, th\u00e5t hja f\u00e5nsa, \u00e5nd \u00eavin erm as\ntha Twiskl\u00e2ndar, hw\u00ear mith hja orloge. To f\u00e2ra Fryas folk is irtha\n\u00e5nd s\u00ea esk\u00eapen. Al vsa rinstr\u00e2ma runath vppa s\u00ea to. Th\u00e5t Lydas folk\n\u00e5nd th\u00e5t Findas folk skil ekkorum vrdelgja, \u00e5nd wy moton tha l\u00eathoga\nlanda bifolka. In-t fon \u00e5nd omme f\u00e2ra l\u00eaid vs held. Wilst nw th\u00e5t tha\nboppal\u00e2nder d\u00eal h\u00e5ve an vsa rikdom \u00e5nd wisdom, s\u00e2 skil ik thi en r\u00ead\nj\u00eava. L\u00eat et tha mang\u00eartne to w\u00eanh\u00ead wrde hjara fr\u00eajar to fr\u00eajande,\n\u00ear hja ja segsa: hw\u00ear h\u00e5st al in wralda ommef\u00e2ren, hwad k\u00e5nst thin\nbern tella wra f\u00eara landa \u00e5nd wra f\u00earh\u00eamanda folka? Dvath hja alsa,\ns\u00e2 skilun tha wichandlika kn\u00e2pa to vs kvma. Hja skilun wiser w\u00e5rtha\n\u00e5nd rikk\u00e2r \u00e5nd wi ne skilun n\u00ean bihof longer navt n\u00e5ve an th\u00e5t wla\nthjud. Tha jongste th\u00ear f\u00e2mna fon th\u00eara th\u00ear by mi w\u00earon, k\u00eam uta\nSaxsanamarka w\u00eai. As wi nw to hongk k\u00eamon, heth hju orlovi fr\u00eajad\nvmbe n\u00eai hjra hus to g\u00e2ne. Aftern\u00eai is hju th\u00ear Burchf\u00e2m wrden, \u00e5nd\nd\u00e2na is-t kvmen th\u00e5t er hjud\u00eaga s\u00e2 felo Saxm\u00e5nna by tha stjurar f\u00e2re.\n\n\n                      ENDE FON THET APOLLONIA BOK.\n\n\n\n\n\n\nTHA SKRIFTA FON FRETHORIK AND WILJOW.\n\n\nMin n\u00f4m is Fr\u00eathorik to nomath oera Linda, th\u00e5t wil segsa ovir tha\nLinda. To Ljudwardja bin ik to Asga k\u00earen. Ljudwardja is en ny thorp,\nbinna thene ringdik fon th\u00ear burch Ljudgarda, hw\u00earfon tha n\u00f4ma an vn\u00ear\nkvmen is. Vnder mina tida is er f\u00fcl b\u00eared. F\u00fcl h\u00ead ik th\u00ear vr skr\u00eaven,\nmen \u00e5ftern\u00eai send mi \u00e2k f\u00ealo thinga meld. Fon \u00ean \u00e5nd \u00f4ther wil ik en\nsk\u00eadnese \u00e5fter thit bok skrywa, tha goda m\u00e5nniska to-n \u00eare tha \u00e5rga\nto vn\u00eare.\n\nIn min j\u00fcged h\u00eard ik gr\u00eadwird alomme, \u00e5rge tid k\u00eam, \u00e5rge tid was\nkvmen, Frya h\u00ead vs l\u00eaton, hjra w\u00e2kf\u00e2mkes h\u00eade hju abefta halden,\nhwand drochten likande bylda w\u00earon binna vsa l\u00e2ndp\u00e5la fvnden.\n\nIk br\u00f4nde fon nysgyr vmbe thi bylda to bisjan. In vsa b\u00fbrt strompele\nen \u00f4ld f\u00e2mke to tha husa uta in, immer to k\u00eathande vr \u00e5rge tid. Ik\ngyrde hja ling syde. Hju strik mi omme kin to. Nw wrd ik drist \u00e5nd\nfr\u00eaje jef hju mi \u00e5rge tid \u00e5nd tha bylda r\u00eais wisa wilde. Hju lakte\ngodlik \u00e5nd brocht mi vpper burch. En gr\u00eave m\u00e5n fr\u00eaje my jef ik al\nl\u00easa \u00e5nd skrywa kv. N\u00ea s\u00eaid ik. Th\u00e5n most \u00earost to ga \u00e5nd l\u00eara,\ns\u00eaid-er owers ne m\u00eai-t jow navt wysen wrde. Dystik gvng ik bi tha\nskriwer l\u00eara. Acht j\u00ear l\u00eatter h\u00eard ik, vsa burchf\u00e2m h\u00eade hordom\nbidryven \u00e5nd svme burchh\u00eara h\u00eadon vrr\u00ead pl\u00eagad mith tha Magy, \u00e5nd\nf\u00ealo m\u00e5nniska w\u00earon vp hjara syde. Vral k\u00eam twispalt. Th\u00ear w\u00earon bern,\nth\u00ear vpstandon ajen hjara eldrum. Inna gluppa wrdon tha froda m\u00e5nniska\nmorth. Thet alde f\u00e2mke, th\u00ear ella b\u00e2r m\u00e2kade, w\u00e5rth d\u00e2d fvnden in\nen grupe. Min t\u00e2t, th\u00ear rjuchter w\u00eare, wilde hja wr\u00eaken h\u00e2. Nachtis\nw\u00e5rth er in sin hus vrmorth. Thrju j\u00ear l\u00eatter w\u00ear thene M\u00e2gy b\u00e2s\nsvnder strid. Tha Saxm\u00e5nna w\u00earon frome \u00e5nd frod bilywen. N\u00eai tham\nfljuchton alle gode m\u00e5nniska. Min m\u00e5m bistvrv-et. Nw d\u00ead ik lik tha\n\u00f4thera. Thi M\u00e2gy bogade vppa sinra sn\u00f4dh\u00ead. Men Irtha skold im th\u00e2na,\nth\u00e5t hja n\u00ean M\u00e2gy ner afgoda to l\u00eata ne mochte to th\u00eare h\u00ealge sk\u00eata,\nhw\u00earut hju Frya b\u00earade. \u00cavin sa thet wilde hors sina m\u00e5nna sked,\nn\u00eai th\u00e5t thet sina ridder gersfallich m\u00e2kad heth, \u00eavin s\u00e2 skodde\nIrtha hjra walda \u00e5nd berga. Rinstr\u00e2ma wrdon ovira fjelda spr\u00ead. S\u00ea\nkokade. Berga spydon n\u00eai tha wolkum, \u00e5nd hwad hja spyth h\u00eade, swikton\ntha wolka wither vp jrtha. By-t anfang there Arnem\u00f4nath nigade jrtha\nnorthward, hju s\u00eag del, \u00f4l l\u00eagor \u00e5nd l\u00eagor. Anna Wolfam\u00f4nath l\u00eaidon tha\nD\u00eanemarka fon Fryas l\u00e2nd vnder-ne s\u00ea bidobben. Tha walda th\u00ear bylda in\nw\u00earon, wrdon vphyvath \u00e5nd th\u00ear windum spel. Thet j\u00ear \u00e5fter k\u00eam frost\ninna Herdem\u00f4nath \u00e5nd l\u00eaid \u00f4ld Fryas l\u00e2nd vnder en pl\u00f4nke skul. In\nSellam\u00f4nath k\u00eam stornewind ut et northa w\u00eai, mith forande berga fon\nise \u00e5nd st\u00eanum. Tha spring k\u00eam, hyf jrtha hjra selva vp. Ise smolt\nw\u00eai. Ebbe k\u00eam \u00e5nd tha walda mith byldum dr\u00eavon n\u00eai s\u00ea. Inner Winna\njeftha Minnam\u00f4nath gvng aider thurvar wither h\u00eam f\u00e2ra. Ik k\u00eam mith en\nf\u00e2m to th\u00eare burch Ljudg\u00e2rda. Ho drove sach et ut. Tha walda th\u00eara\nLindawrda w\u00earon m\u00east w\u00eai. Th\u00ear tha Ljudg\u00e2rde w\u00east h\u00eade, was s\u00ea. Sin\nhef f\u00eatere thene hringdik. Ise h\u00eade tha tore w\u00eai brocht \u00e5nd tha husa\nl\u00eaide in thrvch ekk\u00f4rum. Anna helde fonna dik fond ik en st\u00ean. vsa\nskriver h\u00ead er sin n\u00f4m inwryten, th\u00e5t w\u00eare my en b\u00e2ken. S\u00e2-t mith\nvsa burch gvngen was, was-t mith mitha \u00f4ra gvngon. Inna h\u00e2ga l\u00e2nda\nw\u00earon hja thrvch jrtha, inna d\u00eana landa thrvch w\u00eater vrd\u00ean. All\u00eana\nFryasburch to Texland w\u00e5rth vned\u00earad fvnden. Men al et l\u00e5nd thet\nnorthward l\u00eaid h\u00eade, w\u00eare vnder s\u00ea. Noch nis-t navt boppa brocht. An\nth\u00e5s k\u00e2d fon-t Flym\u00e2re w\u00earon n\u00eai meld wrde thrichtich salta m\u00e2ra\nkvmen, vnstonden thrvch tha walda, th\u00ear mith grvnd \u00e5nd al vrdr\u00eaven\nw\u00earon. To Westflyland fiftich. Thi gr\u00e5ft th\u00ear fon-t Alderga thweres\nto het land thrvchl\u00e2pen h\u00eade, was vrs\u00f4ndath \u00e5nd vrd\u00ean. Tha stjurar\n\u00e5nd \u00f4r f\u00e2rande folk, th\u00ear to honk w\u00earon, h\u00eade hjara selva mith m\u00e2ga\n\u00e5nd sibba vppira skepum hret. Men th\u00e5t swarte folk fon Lydasburch\n\u00e5nd Alikmarum h\u00eade al\u00ean d\u00ean. Thawil tha swarta s\u00fbdward dryvon,\nh\u00eadon hja f\u00ealo m\u00e5ng\u00eartne hret, \u00e5nd n\u00eaidam nimman ne k\u00eam to aska\ntham, hildon hja tham to hjara wiva. Tha m\u00e5nniska th\u00ear to bek k\u00eamon,\ngvngon alle binna tha hringdika th\u00eara burgum h\u00eama, thrvchdam et th\u00ear\nbuta al slyp \u00e5nd brokl\u00e2nd w\u00eare. Tha gamla husa wrde by\u00ean klust. Fona\nboppal\u00e2ndum k\u00e2pade m\u00e5n ky \u00e5nd sk\u00eap, \u00e5nd inna tha gr\u00e2te husa th\u00ear to\nf\u00e2ra tha f\u00e2mna s\u00eaten h\u00eade, wrde nw l\u00eaken \u00e5nd filt m\u00e2kad, vmbe thes\nl\u00eavens willa. Th\u00e5t sk\u00ead 1888 [74] j\u00ear n\u00eai th\u00e5t Atl\u00e2nd svnken was.\n\nIn 282 j\u00ear [75] n\u00eadon wi n\u00ean \u00caremoder navt hat, \u00e5nd nw ella tomet\nvrl\u00earen skinde, gvng m\u00e5n \u00eane kjasa. Thet hlot falde vp Gosa to\nn\u00f4math Makonta. Hju w\u00eare Burchf\u00e2m et Fryasburch to Texl\u00e2nd. Hel fon\nhawed \u00e5nd kl\u00e2r fon sin, \u00ealle god, \u00e5nd thrvchdam hira burch all\u00eana\nsp\u00e2rad was, sach alrik th\u00earut hira hropang. Tjan j\u00ear l\u00eattere k\u00eamon\ntha stjurar fon Forana \u00e5nd fon Lydas burch. Hja wildon tha swarta\nm\u00e5nniska mith wif \u00e5nd bern to thet l\u00e2nd utdryva. Th\u00earwr wildon hja\nth\u00eare Moder is r\u00ead biwinna. Men Gosa fr\u00eaje, k\u00e5nst \u00ean \u00e5nd \u00f4r to bek\nfora n\u00eai hjra l\u00e2ndum, th\u00e5n \u00e2chste spod to m\u00e2kjande, owers ne skilun\nhja hjara m\u00e2ga navt wither ne finda. N\u00ea s\u00eaide hja. Th\u00e2 s\u00eaide Gosa:\nHja h\u00e5von thin salt provad \u00e5nd thin br\u00e5d \u00eaten. Hjara lif \u00e5nd l\u00eava\nh\u00e5von hja vnder jow hod st\u00e5lad. I moste jow ajne hirta bis\u00eaka. Men ik\nwil thi en r\u00ead jeva. Hald hjam alond jow w\u00e5ldich biste vm ra wither\nhonk to fora. Men hald hjam bi jow burgum th\u00ear b\u00fbta. W\u00e2k ovir hjara\ns\u00ead \u00e5nd l\u00ear hjam as jef hja Fryas svna w\u00eare. Hjra wiva send hyr tha\nsteriksta. As r\u00eak skil hjara blod vrfljuchta, til er tha lesta navt\nowers as Fryas blod in hjara \u00e5fterkvmande skil bilywa. S\u00e2 send hja\nhyr bil\u00eawen. Nw winst ik wel th\u00e5t mina \u00e5fterkvmande th\u00ear vp letta,\nho f\u00ear Gosa w\u00earh\u00ead sprek. Th\u00e2 vsa l\u00e2nda wither to bigana w\u00ear, k\u00eamon\nth\u00ear banda erma Saxmanna \u00e5nd wiva n\u00eai tha vvrdum fon Stavere \u00e5nd th\u00e5t\nAlderga, vmbe golden \u00e5nd \u00f4ra sjarh\u00ead to s\u00eakane fon ut tha wasige\nbodeme. Thach tha stjurar nildon hja navt to l\u00eata. Tha gvngon hja\ntha l\u00eathoga thorpa bih\u00eama to West Flyland, vmbe ra lif to bihaldane.\n\n\n\n\n\n\nNW WIL IK SKRIWA HO THA G\u00caRTMANNA AND F\u00caLO H\u00caL\u00caNJA FOLGAR TOBEK K\u00caMON.\n\n\nTwa j\u00ear n\u00eai th\u00e5t Gosa Moder wrde [76], k\u00eam er en fl\u00e2te to thet\nFlymara in fala. Thet folk hropte ho.n.s\u00eaen. Hja foron til Stavere,\nth\u00ear hropton hja jeta r\u00eais. Tha f\u00f4na w\u00earon an top \u00e5nd thes nachtes\nsk\u00e2ton hja barnpila [77] anda loft. Th\u00e2 d\u00eair\u00ead w\u00eare rojadon svme mith\nen sn\u00e2ke to th\u00eare hava in. Hja hropton wither ho.n. s\u00eaen. Th\u00e2 hja\nlanda hipte-n jong kerdel wal vp. In sina handa h\u00eadi-n skild, th\u00earvp\nwas br\u00e5d \u00e5nd salt l\u00eaid. Afterdam k\u00eam en gr\u00eava, hi s\u00eaide wi kvmath\nfona fere Kr\u00eakalandum w\u00eai, vmb vsa s\u00ead to warjande, nw winstath wi i\nskolde alsa mild w\u00easa vs alsa f\u00fcl l\u00e2nd to j\u00eavane th\u00e5t wi th\u00earvp m\u00fcge\nh\u00eama. Hi telade-n \u00eale sk\u00eadnese th\u00ear ik \u00e5fter b\u00eatre skryva wil. Tha\ngr\u00eava niston navt hwat to dvande, hja sandon bodon allerw\u00eaikes, \u00e2k\nto my. Ik gvng to \u00e5nd s\u00eaide: nw wi-n Moder h\u00e5ve agon wi hjra r\u00ead to\nfr\u00eajande. Ik selva gvng mitha. Thju Moder, th\u00ear ella wiste, s\u00eaide, l\u00eat\nhja kvme, s\u00e2 m\u00fcgon hja vs l\u00e2nd helpa bihalda: men l\u00eat hjam navt vp \u00eane\nst\u00ead ne bilyva, til thju hja navt waldich ne wrde ovir vs. Wi d\u00eadon\nas hju s\u00eaid h\u00eade. That w\u00eare \u00eal n\u00eai hjra h\u00eai. Fryso reste mith sin\u00e2\nljudum to Stavere, that hja wither to \u00eane s\u00east\u00eade m\u00e2kade, sa god hja\nmachte. Wichhirte gvng mith sinum ljudum astward n\u00eai there \u00camude. Svme\nth\u00eara Johnjar, th\u00ear m\u00eande th\u00e5t hja font Alderga folk sproten w\u00eare,\ngvngen th\u00ear hinne. En lyth d\u00eal th\u00ear w\u00e2nde th\u00e5t hjara \u00eathla fon tha\nsjugon \u00ealanda wei k\u00eamon, gvngon hinne \u00e5nd setton hjara selva binna\ntha hringdik fon th\u00eare burch Walhallag\u00e2ra del. Ljudg\u00eart thene skolte\nbi nachte fon Wichhirte w\u00e5rth min \u00e5the \u00e5ftern\u00eai min frjund. Fon ut\nsin d\u00eaibok h\u00e5v ik thju sk\u00eadnese th\u00ear hir \u00e5fter skil folgja.\n\nNei th\u00e5t wi 12 mel 100 \u00e5nd twia 12 j\u00ear bi tha fif w\u00eatrum s\u00eaten h\u00eade,\nthahwila vsa s\u00eak\u00e5mpar alle s\u00eaa bif\u00e2ren h\u00eade th\u00ear to findane, k\u00eam\nAlexandre [78] tham k\u00eaning mith en weldich h\u00ear fon boppa allingen\nth\u00ear str\u00e2m vsa thorpa bif\u00e2ra. Nimman ne m\u00e5cht im wither worda. Thach\nwi stjurar th\u00ear by tha s\u00ea s\u00e2ton, wi sk\u00eapt vs mith al vsa tilb\u00eare\nhava in \u00e5nd br\u00fbda hinna. Tha Alexandre fornom th\u00e5t im s\u00e2 ne gr\u00e2te\nfl\u00e2te vntf\u00e2ra was, w\u00e5rth er wodinlik, to sw\u00earande hi skolde alle\nthorpa an logha offerja jef wi navt to bek kvma nilde. Wichhirte\nl\u00eaide siak to bedde. Th\u00e2 Alexandre th\u00e5t fornom heth er wacht\nalont er b\u00eater w\u00eare. Aftern\u00eai k\u00eam er to him s\u00ear kindlyk snakkande,\nthach hi thrjvchde lik hi \u00ear d\u00ean h\u00eade. Wichhirte andere th\u00ear \u00e5fter,\no aldergr\u00e2teste th\u00eara k\u00eaningar. Wi stjurar kvmath allerw\u00eaikes, wi\nh\u00e2ven fon jow gr\u00e2te d\u00eadun h\u00eared. Th\u00earvmbe send wi fvl \u00earbidenese to\nfara jowa w\u00eapne, tha jet mar vr thina witskip. Men wi \u00f4thera wy send\nfrybern Fryas bern. Wy ne m\u00fcgon n\u00eane sl\u00e2fona navt ne wrde. Jef ik\nwilde, tha \u00f4ra skolde r\u00eader sterva willa, hwand alsa ist thrvch vsa\n\u00eawa bif\u00f4len. Alexandre s\u00eaide: ik wil thin l\u00e2nd navt ne m\u00e2kja to min\nb\u00fbt, ner thin folk to mina sl\u00e2fona. Ik wil bl\u00e2t th\u00e5t ste my thjanja\nskolste vmb l\u00e2n. Th\u00earvr wil ik sw\u00eara by vs b\u00eadar godum, th\u00e5t nimman vr\nmy wrogja skil. Tha Alexandre \u00e5fternei br\u00e5d \u00e5nd salt mith im d\u00ealade,\nheth Wichhirte that wiste d\u00eal k\u00e2sen. Hi l\u00eat tha sk\u00eapa hala thrvch sin\nsvne. Tha thi alle tobek w\u00earon, heth Alexandre thi alle h\u00eared. Th\u00ear\nmitha wilde hi sin folk n\u00eai tha helge G\u00f4nga f\u00e2ra, th\u00ear hi to land\nnavt h\u00eade m\u00fcge n\u00e2ka. Nw gvng er to \u00e5nd k\u00e2s altham ut sin folk \u00e5nd\nut sina salt-atha th\u00ear wenath w\u00earon vvr-ne s\u00ea to f\u00e2rane. Wichhirte\nwas wither siak wrden, th\u00earvmbe gvng ik all\u00eana mitha \u00e5nd Nearchus\nfon thes keningis w\u00eaga. Thi tocht hlip svnder fard\u00eal to-n-ende,\nuth\u00e2vede tha Johnjar immerthe an vnmin w\u00earon with tha Phonisjar,\nalsa N\u00eaarchus th\u00ear selva n\u00ean b\u00e2s ovir bilywe ne kv. Intwiska h\u00eade\ntham k\u00eaning navt stile n\u00east. Hi h\u00eade sina salt-atha b\u00e2ma kapja\nl\u00eata \u00e5nd to planka m\u00e2kja. Thrvch help vsar timberljud h\u00eader th\u00ear of\nsk\u00eapa m\u00e2kad. Nw wilder selva s\u00eak\u00eaning wertha, \u00e5nd mith \u00eal sin h\u00ear\nthju Gonga vpf\u00e2ra. Thach tha salt-atha th\u00ear fon thet bergland k\u00eamon,\nw\u00earon ang to fara s\u00ea. As hja h\u00earadon th\u00e5t hja mith moste, stakon hja\ntha timberhlotha ane br\u00f4nd. Th\u00ear thrvch wrde vs \u00eale thorp anda aska\nl\u00eaid. Thet forma w\u00e2nde wy th\u00e5t Alexandre th\u00e5t bifalen h\u00eade \u00e5nd jahw\u00eader\nstand r\u00ead vmb s\u00ea to kjasane. Men Alexander w\u00eare wodin, hi wilde tha\nsalt-atha thrvch sin ajn folk ombrensa l\u00eata. Men N\u00eaarchus tham navt\nall\u00eana sin \u00earoste forst men ak sin frjund w\u00eare, r\u00eade him owers to\ndvande. Nw b\u00earad er as wen der lavade thet vnluk et d\u00ean h\u00eade. Tha hi\nne thvrade sin tocht navt vrfata. Nw wild er to bek k\u00eara, thach \u00ear\nhi th\u00e5t d\u00eade, l\u00eat hi thet forma bis\u00eaka hwa-r skeldich w\u00earon. Dry-r\nth\u00e5t wiste l\u00eat er altham svnder w\u00eapne bilywa, vmb en ny thorp to\nm\u00e2kjande. Fon sin ajn folk l\u00eat er wepned vmbe tha \u00f4ra to t\u00e5mma, \u00e5nd\nvmbe \u00eane burch to bvwande. Wy moston wiv \u00e5nd bern mith nimma. K\u00eamon\nwi anda muda th\u00eare \u00cauphrat, sa machton wi th\u00ear en st\u00ead kiasa jeftha\nomk\u00eara, vs l\u00e2n skold vs \u00eavin blyd to d\u00ealath wrde. An tha nya sk\u00eapa,\nth\u00ear tha br\u00f4nd vntkvma w\u00earon, let-er Johniar \u00e5nd Kr\u00eakalandar g\u00e2. Hi\nselva gvng mith sin \u00f4ra folk allingen th\u00eare k\u00e2d thrvch tha dorra\nwost\u00eana, th\u00e5t is thrvch et land th\u00e5t Irtha vph\u00eaid h\u00eade uta s\u00ea, tha\nhju thju str\u00eate after vsa \u00eathela vph\u00eaide as hja inna R\u00e2de s\u00ea k\u00eamon.\n\nTha wy to ny G\u00eartmanja k\u00eamon (ny G\u00eartmanja is en h\u00e2va th\u00ear wi\nselva makad hede, vmbe th\u00ear to w\u00eaterja) m\u00eaton wi Alexandre mith sin\nh\u00ear. N\u00eaarchus gvng wal vp \u00e5nd b\u00eaide thrja d\u00eaga. Tha gvng et wither\nforth. Tha wi bi th\u00eare \u00cauphrat k\u00eamon, gvng N\u00eaarchus mith sina salt-atha\n\u00e5nd f\u00ealo fon sin folk wal vp. Tha hi k\u00eam hring wither. Hi s\u00eaide, thi\nk\u00eaning l\u00eat jow bidda, i skille jet en lithge tocht to sinra wille dvan,\nalont et ende fona R\u00e2de s\u00ea. Th\u00earn\u00eai skil jawehder s\u00e2 f\u00fcl gold kr\u00eaja\nas er b\u00eara m\u00eai. Tha wi th\u00ear k\u00eamon, l\u00eat er vs wysa hw\u00ear thju str\u00eate\n\u00ear w\u00east h\u00eade. Th\u00ear n\u00eai wylader \u00ean \u00e5nd thritich d\u00eaga, alan ut sjande\nvvra wost\u00eane.\n\nTho tha lesta k\u00eam er en hloth m\u00e5nniska mith forande twa hondred\n\u00ealephanta thvsend k\u00eamlun tol\u00eaden mith woden balkum, r\u00e2pum \u00e5nd allerl\u00eaja\nark vmbe vsa fl\u00e2te n\u00eai tha Middels\u00ea to tyande. Th\u00e5t bis\u00e2wd-vs, \u00e5nd\nlikt vs bal to, men N\u00eaarchus teld vs, sin k\u00eaning wilde tha \u00f4thera\nk\u00eaninggar t\u00e2na that i weldiger w\u00eare, s\u00e2 tha k\u00eaninggar fon Thyris \u00ear\nw\u00easen h\u00eade. Wi skoldon men mith helpa, s\u00eakur skolde vs th\u00e5t n\u00ean sk\u00e2da\nnavt dva. Wi moston wel swika, \u00e5nd Nearchus wiste ella s\u00e2 pront to\nbirjuchte th\u00e5t wi inna Middels\u00ea l\u00eaide \u00ear thrja m\u00f4natha forby w\u00earon. Tha\nAlexandre fornom ho-t mith sinra onwerp ofkvmen was, w\u00e5rth er sa\nvrm\u00eaten th\u00e5t er tha drage str\u00eate utdiapa wilde Irtha to-n spot. Men\nWr.alda l\u00eat sine s\u00eale l\u00e2s, th\u00earvmbe vrdronk er inna win \u00e5nd in sina\novirmodichh\u00ead, \u00ear th\u00e5t er bijinna kvste. After sin d\u00e2d wrde thet rik\nd\u00ealad thrvch sina forsta. Hja skolde alrek en d\u00eal to fara sina svnum\nw\u00e2rja, thach hja w\u00earon vnm\u00eanis. Elk wilde sin d\u00eal bihalda \u00e5nd selva\nform\u00e2ra. Tha k\u00eam orloch \u00e5nd wi ne kvste navt omme k\u00eara. N\u00eaarchus\nwilde nw, wi skolde vs del setta an Phonisi his k\u00e2d, men th\u00e5t nilde\nnimman navt ne dva. Wi s\u00eaide, r\u00eader willath wi w\u00e2ga n\u00eai Fryasland to\ng\u00e2na. Tha brocht-er vs nei th\u00eare nya h\u00e2va fon Athenia, hw\u00ear alle \u00e5fte\nFryas bern formels hin t\u00eain w\u00earon. Forth gvngon wi salt-\u00e2tha liftochta\n\u00e5nd w\u00eapne f\u00e2ra. Among tha f\u00ealo forsta h\u00eade N\u00eaarchus en frjund mith n\u00f4me\nAntigonus. Thisse str\u00eadon b\u00eade vmb \u00ean dol, s\u00e2 hja s\u00eaidon as follistar\nto f\u00e2ra-t k\u00eaninglike slachte \u00e5nd forth vmbe alle Kr\u00eakalanda hjara alda\nfrydom wither to j\u00eavane. Antigonus h\u00eade among f\u00ealo \u00f4therum \u00eannen svn,\nthi h\u00eate Dem\u00eatrius, \u00e5fter ton\u00f4mad thene st\u00eada winner. Thisse gvng\n\u00eanis vpper st\u00eade Sal\u00e2mis of. N\u00eai th\u00e5t er th\u00ear en st\u00fbt m\u00eai str\u00eaden h\u00eade\nmost er mith th\u00eare fl\u00e2te strida fon Ptholemeus. Ptholem\u00eaus, alsa h\u00eate\nthene forst th\u00ear welda ovir \u00cagiptaland. D\u00eam\u00eatrius wn th\u00eare k\u00ease, tha\nnavt thrvch sina salt-\u00e2tha, men thrvch dam wy him helpen h\u00eade. Thit\nh\u00eade wi d\u00ean thrvch athskip to f\u00e2ra N\u00eaarchus, hwand wi him far basterd\nblod bik\u00e5nde thrvch sin friska h\u00fbd \u00e5nd bl\u00e2wa \u00e2gon mith wit h\u00ear. After\nn\u00eai gvng D\u00eam\u00eatrius l\u00e2s vp Hrodus [79] th\u00ear hinne brochton wi sina\nsalt-\u00e2tha \u00e2nd liftochta wr. Th\u00e2 wi tha leste r\u00eais to Hrodus k\u00eamon,\nwas orloch vrtyan. D\u00eam\u00eatrius was n\u00eai Athenia f\u00e2ren. Tha vs k\u00eaning\nth\u00e5t vnderstande, l\u00ead-er vs tobek. Tha wi anda h\u00e2ve k\u00eamon, w\u00eare \u00eal et\nthorp in row bidobben. Friso th\u00ear k\u00eaning w\u00ear ovir-a fl\u00e2te, h\u00eade en svn\n\u00e5nd en toghater t\u00fbs, s\u00e2 bjustre fres, as jef hja p\u00e2s ut Fryasland w\u00eai\nkvmen w\u00earen, \u00e5nd s\u00e2 wondersk\u00ean as nimman mocht h\u00fcgja. Thjv hrop th\u00earvr\ngvng vvr alle Kr\u00eakalanda \u00e5nd k\u00eam in tha \u00e2ra fon D\u00eam\u00eatrius. D\u00eam\u00eatrius\nw\u00eare vvl \u00e5nd vns\u00eadlik, \u00e5nd hi thogte th\u00e5t-im ella fry stvnde. Hi l\u00eat\nthju toghater avb\u00ear sk\u00e2kja. Thju moder ne thvrade hjra joi [80] navt\nwachtja, joi nomath tha stjurar wiva hira m\u00e2na, th\u00e5t is blideskip,\nak segsath hja sw\u00eathirte. Tha stjurar h\u00eaton hjra wiva tr\u00e2st, \u00e5nd fro\njefta frow th\u00e5t is fr\u00fc \u00e2k frolik, th\u00e5t is \u00ealik an fr\u00fc. Thrvchdam hju\nhjra man navt wachtja thurade, gvng hju mith hjra svne n\u00eai D\u00eam\u00eatrius\n\u00e5nd bad, hi skolde hja hjra toghater wither j\u00eava. Men as D\u00eam\u00eatrius\nhira svn sa, l\u00eat-er tham n\u00eai sinra hove fora, \u00e5nd d\u00eade al\u00ean mith him,\nas-er mith tham his suster d\u00ean h\u00eade. Anda moder sand hi en buda gold,\nthach hju stirt-et in s\u00ea. As hju th\u00fbs k\u00eam, warth hju wansinnich,\nallerw\u00eaikes run hju vvra str\u00eate: n\u00e5st min kindar navt sjan, o wach,\nl\u00eat mi to jow skul s\u00eaka, wand min joi wil mi d\u00eaja for tha-k sina kindar\nw\u00eai brocht h\u00e5v. Tha D\u00eam\u00eatrius fornom, th\u00e5t Friso to honk w\u00eare, sand-i\nen bodja to him segsande, th\u00e5t hi sina bern to him nomen h\u00eade wmbe ra\nto fora to-n h\u00e2ge st\u00e2t vmbe to l\u00e2nja him to f\u00e2ra sina thjanesta. Men\nFriso th\u00ear stolte \u00e5nd herdfochtich w\u00eare, sand en bodja mith en br\u00eave\nn\u00eai sinum bern tha, th\u00earin m\u00e2nde hi hjam, hja skolde D\u00eam\u00eatrius to\nwilla w\u00easa, vrmithis tham hjara luk j\u00earde. Thach thene bodja h\u00eade\njeta-n ora br\u00eave mith fenin, th\u00earm\u00eai bif\u00e2l-er hja skolde th\u00e5t innimma,\nhwand s\u00eaid-er-vnwillinglik is thin lif bivvllad, th\u00e5t ne skil jow\nnavt to r\u00eakned ni wrde, thach s\u00e2hwersa jow jowe s\u00eale bivvlath sa ne\nskil jow nimmerthe to Walh\u00e2lla ne kvma, jow s\u00eale skil th\u00e5n ovir irtha\nommew\u00e2ra, svnder \u00e5 thet ljucht sja to mugande, lik tha fl\u00e2ramusa \u00e5nd\nnachtula skilstv alra dystik in thina hola skula, thes nachtis utkvma,\nthen vp vsa gr\u00e5va gr\u00e2ja \u00e5nd h\u00fbla, thahwila Frya hjra haved fon jow\nofwenda mot. Tha bern d\u00eade lik-ra bif\u00e2len warth. D\u00eam\u00eatrius l\u00eat ra\nlikka in s\u00ea werpa \u00e5nd to tha m\u00e5nniska wrde s\u00eaid, th\u00e5t hja fljucht\nw\u00earon. Nw wilde Friso mith alleman n\u00eai Fryasland f\u00e2ra, th\u00ear-i \u00ear w\u00east\nh\u00eade, men tha m\u00east nilde th\u00e5t navt ne dva. Nw gvng Friso to \u00e5nd sk\u00e2t\nthet thorp mith-a k\u00eaninglika f\u00e2rr\u00eadsk\u00fbrum anda br\u00f4nd. Hjud ne kv ni\nthvrade ninman ne bilywa, \u00e5nd alle w\u00earon blyde, that hja b\u00fbta w\u00eare,\nbihalva wif \u00e5nd bern h\u00eadon wi ella abefta l\u00eaten, thach wi w\u00earon to\nl\u00eaden mith liftochtum \u00e5nd orlochtuch.\n\nFriso n\u00eade nach n\u00ean fretho. Tha wi by tha alda h\u00e2ve k\u00eamon gvnger\nmith sina drista ljudum to \u00e5nd sk\u00e2t vnwarlinga tha br\u00f4nd inna sk\u00eapa,\nth\u00ear-i mith sina pilum big\u00e2na kv. After sex d\u00eagum s\u00e2gon wi tha\norlochfl\u00e2te fon D\u00eam\u00eatrius vp vs to kvma. Friso bif\u00e2l vs, wi moston\ntha lithste sk\u00eapa \u00e5fterh\u00e2de in \u00eane br\u00eade line, tha stora mith wif\n\u00e5nd bern f\u00e2rut. Forth b\u00e2d er wi skoldon tha kr\u00e2nboga fon for nimma\n\u00e5nd anda \u00e5ftest\u00eawen f\u00e5stigja, hwand s\u00eaid er, wi achon al ffjuchtande\nto fjuchtane. Nimman ne m\u00eai him form\u00eata vmb en enkeldera fyand to\nforfolgjande, alsa s\u00eaid-er is min bislut. Tha hwila wi th\u00earmitha al\ndvande w\u00earon, k\u00eam wind vs vppa kop, to th\u00eara l\u00e5fa \u00e5nd th\u00eara wiva skrik,\nthrvchdam wi n\u00eane sl\u00e2vona navt n\u00eade as th\u00eara th\u00ear vs bi ajn willa\nfolgan w\u00eare. Wi ne machton hja thus navt thruch roja ni vntkvma. Men\nWralda wiste wel, hw\u00earvmb-er s\u00e2 d\u00eade, \u00e5nd Friso th\u00ear-et fata, l\u00eat\ntha b\u00e5rnpila ring inna kr\u00e2nboga lidsa. To lik b\u00e2d-er th\u00e5t nimman\nskiata ne machte, \u00ear hy sk\u00e2ten h\u00eade. Forth s\u00eaid-er th\u00e5t wi alle n\u00eai\nth\u00e5t midloste skip skiata moste, is th\u00e5t dol god biracht s\u00eaid-er,\ns\u00e2 skilun tha \u00f4ra him to helpane kvma \u00e5nd th\u00e5n mot alrik skiata sa-r\nalderbesta m\u00eai. As wi nw arhalf ketting fon-ra of w\u00eare, bigoston tha\nPhonisiar to skiata. Men Friso n-andere navt bi f\u00e2ra tha \u00earoste pil\ndel falde a sex fadema fon sin skip. Nw sk\u00e2t-er. Tha \u00f4ra folgade,\nthet likte en fjurr\u00eain \u00e5nd thrvchdam vsa pila mith wind m\u00eai gvngon,\nbil\u00eavon hja alle an br\u00f4nd, \u00e5nd n\u00e2kade selva tha thridde l\u00e2ge. Allera\nm\u00e5nnelik gyradon \u00e5nd j\u00fbwgade. Men tha kr\u00eata vsar witherl\u00e2gum w\u00earon\nsa herde, thet-et vs thet hirte bin\u00eapen warth. As Friso m\u00eande th\u00e5t\net to koste, l\u00eat-er ofhalde \u00e5nd wi spode hinne. Thach n\u00eai that\nwi twa d\u00eaga forth pilath h\u00eade, k\u00eam th\u00ear en \u00f4re fl\u00e2te ant sjocht,\nfon thrittich sk\u00eapun, th\u00ear vs st\u00eadis in wnne. Friso l\u00eat vs wither\nr\u00ead makja. Men tha \u00f4thera sandon en lichte sn\u00e2ka fvl rojar forut,\ntha bodon th\u00eara b\u00e2don ut alera n\u00f4ma jef hja mith f\u00e2ra machte. Hja\nw\u00earon Johniar, thrvch D\u00eam\u00eatrius w\u00earon hja w\u00e5ldantlik n\u00eai there alda\nh\u00e2ve skikad. Th\u00ear h\u00eadon hja fon th\u00eare k\u00ease h\u00earad \u00e5nd nw h\u00eadon hja\nthet stolta sw\u00eard antjan, \u00e5nd w\u00earon vs folgad. Friso th\u00ear f\u00fcl mitha\nJohnjar faren h\u00eade s\u00eaide j\u00e5, men Wichhirte vsa k\u00eaning s\u00eaide n\u00ea. Tha\nJohnjar send afgoda thjanjar s\u00eaid-er, ik selva h\u00e5v h\u00earad, ho hja thi\nan hropte. Friso s\u00eaide thet kvmath thrvch tha wandel mith tha \u00e5fta\nKr\u00eakalandar. Th\u00e5t h\u00e5v ik v\u00e2ken selva d\u00ean. Thach ben ik alsa herde\nFryas as tha finste fon jow. Friso w\u00eare thene m\u00e5n th\u00ear vs to Fryasland\nwisa moste. Thus gvngon tha Johnjar mith. Ak likt-et nei Wr.aldas h\u00eai,\nhwand \u00ear thrja m\u00f4nathe om hl\u00e2pen w\u00earon, gvngon wi allingen Britannja,\n\u00e5nd thrja d\u00eaga l\u00eater machton wi ho.n s\u00eaen hropa.\n\n\n\n\n\n\nTHIT SKRIFT IS MIJ OWER NORTLAND JEFTHA SK\u00caNLAND J\u00caVEN.\n\n\nVndera tida th\u00e5t vs land del s\u00eag, w\u00eare ik to Sk\u00eanland. Th\u00ear gvng et\nalsa to. Th\u00ear w\u00earon gr\u00e2te m\u00e2ra, th\u00ear fon tha bodeme lik en bl\u00ease vt\nsetta, then spliton hja vt-\u00ean. Uta r\u00eata k\u00eam stof as-t gliande yser\nw\u00eare. Th\u00ear w\u00earon berga th\u00ear tha krunna of swikte. Thesse truldon\nn\u00eather \u00e5nd brochton walda \u00e5nd thorpa w\u00eai. Ik self s\u00e2 th\u00e5t en berch\nfon tha \u00f4ra of torent wrde. Linrjucht s\u00eag er del. As ik aftern\u00eai\nsjan gvng, was th\u00ear en m\u00e2re kvmen. Tha irtha b\u00eaterad was, k\u00eam er\nen h\u00eartoga fon Lindasburch w\u00eai, mit sin folk \u00e5nd en f\u00e2m, thju f\u00e2m\nk\u00eathe allomme: Thene M\u00e2gy is skeldich an al-eth l\u00eat th\u00e5t wi l\u00eaden\nh\u00e5ve. Hja t\u00e2gon immer forth en thet h\u00ear w\u00e5rth al gr\u00e2ter. Thene M\u00e2gy\nfluchte hinne, m\u00e5n fand sin lik, hi h\u00eade sin self vrd\u00ean. Tha wrdon\ntha Finna vrdr\u00eaven n\u00eai \u00eanre st\u00ead, th\u00ear machton hja l\u00eava. Th\u00ear w\u00earon\nfon basterde blode. Thissa machton biliwa, thach f\u00ealo gvngon mith tha\nFinna m\u00eai. Thi h\u00eartoga warth to k\u00eaning k\u00earen. Tha k\u00e5rka th\u00ear \u00eal bil\u00eaven\nw\u00earon wrde vrd\u00ean. Sont komath tha gode Northljud v\u00e2ken to Texland vmb\nthere Moder-is r\u00ead. Th\u00e2 wi ne m\u00fcgath hjam for n\u00eane rjuchta Fryas mar\nne halde. Inna D\u00eanamarka ist s\u00eakur as bi vs gvngon. Tha stjurar, tham\nhjara self th\u00ear stoltelika s\u00eak\u00e5mpar h\u00eaton, send vppira sk\u00eapa gvngon,\n\u00e5nd \u00e5ftern\u00eai sind hja to bek gvngon.\n\n\n                                 Held!\n\n\nHwersa thene Kroder en tid forth kroden heth, th\u00e5n skilun tha\n\u00e5fterkomanda w\u00e2na th\u00e5t tha l\u00eaka and br\u00eaka, th\u00ear tha Brokmanna mith\nbrocht h\u00e5ve, \u00e5jen were an hjara \u00eathla. Th\u00ear vr wil ik w\u00e2ka \u00e5nd thus\ns\u00e2 f\u00fcl vr hj\u00e5ra pl\u00eaga skriva as ik sjan h\u00e5. Vr tha G\u00eartmanna k\u00e5n\nik r\u00ead hinne stappa. Ik n\u00e5v navt f\u00fcl mithra omme gvngen. Tha s\u00e2\nf\u00ear ik sjan h\u00e5 send hja th\u00e5t mast bi t\u00e2l \u00e5nd s\u00ead bil\u00eawen. Th\u00e5t ne\nm\u00eai ik navt segsa fon tha \u00f4thera. Th\u00ear fon.a Kr\u00eakal\u00e2nda w\u00eai kvme,\nsend kw\u00e2d ther t\u00e2l \u00e5nd vppira s\u00ead ne m\u00eai m\u00e5n \u00eal navt boga. F\u00ealo\nh\u00e5vath br\u00fbna \u00e2gon \u00e5nd h\u00ear. Hja send nidich \u00e5nd drist \u00e5nd \u00e5ng thrvch\noverbil\u00e2wichh\u00ead. Hw\u00earsa hja spr\u00eaka, s\u00e2 n\u00f4math hja the worda f\u00e2r vppa\nth\u00ear lerst kvma mosta. Ajen ald segath hja \u00e2d, \u00e5jen salt s\u00e2d, m\u00e2 fori\nm\u00e5n, sel fori skil, sode fori skolde, to f\u00fcl vmb to nomande. Ak forath\nhja m\u00east vrdvaliske \u00e5nd bikirte n\u00f4ma, hw\u00earan m\u00e5n n\u00ean sin an hefta ne\nm\u00eai. Tha Johniar spr\u00eakath b\u00eatre, thach hja swygath thi h \u00e5nd hw\u00eari\nnavt n\u00easa mot, w\u00e5rth er \u00fbtek\u00eath. Hwersa imman en byld m\u00e2kath \u00e5fter\n\u00eannen vrstvrven \u00e5nd thet likt, s\u00e2 l\u00e2wath hja, th\u00e5t thene g\u00e2st thes\nvrsturvene th\u00ear inne f\u00e2rath. Th\u00earvr h\u00e5vath hja alle bylda vrburgen\nfon Frya, F\u00e5sta, M\u00ead\u00eaa, Thjanja, Hell\u00eanja \u00e5nd f\u00ealo \u00f4thera. Hwerth\nth\u00ear en bern ebern, s\u00e2 kvmath tha sibba et s\u00eamne \u00e5nd biddath an Frya\nth\u00e5t hju hjara f\u00e2mkes m\u00eai kvma l\u00eata th\u00e5t bern to s\u00eaenande. H\u00e5von hja\nb\u00eaden sa ne m\u00eai nimman him rora ni h\u00eara l\u00eata. Kvmt et bern to gr\u00e5jande\n\u00e5nd halt thit en stvnde an, alsa is th\u00e5t en kw\u00e2d t\u00eaken \u00e5nd man is an\nformoda, th\u00e5t thju m\u00e5m hordom d\u00ean heth. Th\u00earvr h\u00e5v ik al \u00e5rge thinga\nsjan. Kvmt et bern to sl\u00eapande, s\u00e2 is th\u00e5t en t\u00eaken, th\u00e5t tha f\u00e2mkes\nvr-et kvmen send. Lakt et inna sl\u00eap, s\u00e2 h\u00e5von tha f\u00e2mkes th\u00e5t bern\nluk to s\u00eait. Olon l\u00e2wath hja an bosa g\u00e2sta, hexna, kolla, aldermankes\n\u00e5nd elfun, as jef hja fon tha Finna wei k\u00eamen. Hyrmitha wil ik enda\n\u00e5nd nw m\u00ean ik tha-k m\u00e5r skr\u00eaven h\u00e5, as \u00ean minra \u00eathla. Fr\u00eathorik.\n\nFr\u00eathorik min g\u00e2d is 63 j\u00ear wrden. Sont 100 \u00e2nd 8 j\u00ear is hi thene\n\u00earoste fon sin folk, th\u00ear fr\u00eadsum sturven is, alle \u00f4thera send vndera\nsl\u00eaga swikt, th\u00earvr th\u00e5t alle k\u00e5mpade with ajn \u00e5nd f\u00earh\u00eamande vmb\nrjucht \u00e5nd plicht.\n\nMin n\u00f4m is Wil-jo, ik bin tha f\u00e2m th\u00ear mith him fona Saxanamarka to\nhonk for. Thrvch t\u00e2l \u00e5nd ommegang k\u00eam et ut, th\u00e5t wi alle b\u00eade fon\nAdela his folk w\u00earon, th\u00e2 k\u00eam ljafde \u00e5nd \u00e5ftern\u00eai send wi man \u00e5nd wif\nwrden. Hi heth mi fyf bern l\u00eaten, 2 suna \u00e5nd thrju toghatera. Koner\u00ead\nalsa h\u00eat min forma, H\u00e2chg\u00e2na min \u00f4thera, mine aldeste toghater\nh\u00eath Adela, thju \u00f4thera Frulik \u00e5nd tha jongeste Nocht. Th\u00e2-k n\u00eai\ntha Saxanamarka for, h\u00e5v ik thrju boka hret. Thet bok th\u00eara sanga,\nth\u00eara tellinga, \u00e5nd thet H\u00eal\u00eanja bok. Ik skrif thit til thju m\u00e5n navt\nth\u00e5nka ne m\u00eai th\u00e5t hja fon Apoll\u00e2nja send; ik h\u00e5v th\u00ear f\u00fcl l\u00eat vr\nhad \u00e2nd wil thus \u00e2k thju \u00eare h\u00e5. Ak h\u00e5v ik m\u00e2r d\u00ean, tha Gosa-Makonta\nfallen is, hwames godh\u00ead \u00e5nd kl\u00e2rsjanh\u00ead to en spr\u00eakword is wrden,\nth\u00e2 ben ik all\u00eana n\u00eai Texland gvngen vmbe tha skrifta vr to skrivane,\nth\u00ear hju \u00e5fter l\u00eaten heth, \u00e5nd th\u00e2 tha lerste wille fonden is fon\nFr\u00e2na \u00e5nd tha n\u00eail\u00eatne skrifta fon Adela jefta Hell\u00eanja, h\u00e5v ik th\u00e5t\njetta r\u00eais d\u00ean. Thit send tha skrifta Hell\u00eanjas. Ik set hjam f\u00e2r vppa\nvmbe th\u00e5t hja tha aldesta send.\n\n\n                         ALLE AFTA FRYAS HELD.\n\n\nIn \u00eara tida niston tha Sl\u00e2vona folkar nawet fon fryh\u00ead. Lik oxa wrdon\nhja vnder et juk brocht. In irthas wand wrdon hja j\u00e2gath vmbe m\u00eatal\nto delvane \u00e5nd ut-a herde bergum moston hja h\u00fbsa h\u00e2wa to forst \u00e5nd\npresterums h\u00eam. Bi al hwat hja d\u00eadon, th\u00ear nas nawet to f\u00e2ra hjara\nselva, men ella moste thjanja vmbe tha forsta \u00e5nd prestera jeta riker\n\u00e5nd weldiger to m\u00e2kjane hjara selva to s\u00e5dene. Vnder thesse arb\u00ead\nwrdon hja gr\u00eav \u00e5nd str\u00e5m \u00ear hja j\u00earich w\u00earon, \u00e5nd sturvon svnder n\nochta afsk\u00ean irtha tham overflodlik fvl j\u00eaf to b\u00e2ta al hjara bern. Men\nvsa britna k\u00eamon \u00e5nd vsa b\u00e2nnalinga thrvch tha Twiskl\u00e2nda vr in hjara\nmarka f\u00e2ra \u00e5nd vsa stjurar k\u00eamon in hjara h\u00e2vna. Fon hjam h\u00earadon hja\nk\u00e5lta vr \u00ealika frydom \u00e5nd rjucht \u00e5nd overa \u00eawa, hw\u00ear b\u00fbta nimman omme\nne m\u00eai. Altham wrde vpsugon thrvch tha drova m\u00e5nniska lik d\u00e2wa thrvch\ntha dorra fjelde. As hju fvl w\u00earon bijonnon tha alderdrista m\u00e5nniska to\nklippane mith hjara k\u00eadne, alsa-t tha forsta w\u00ea d\u00eade. Tha forste send\nstolte \u00e5nd wichandlik, th\u00earvmbe is th\u00ear \u00e2k noch d\u00fcged in hjara hirta,\nhja bir\u00eadon et s\u00eamine \u00e2nd javon awet fon hjara overflodalikh\u00ead. Men\ntha l\u00e5fa skin fr\u00e2na prestara ne machton th\u00e5t navt ne lyda, emong\nhjara forsinde godum h\u00eadon hja \u00e2k wrangwr\u00e5da drochtne esk\u00eapen. Pest\nk\u00eam inovera l\u00e2nda. Nw s\u00eaidon hja, tha drochtna send tornich overa\noverh\u00earichh\u00ead th\u00eara bosa. Tha wrdon tha alderdrista m\u00e5nniska mith\nhjara k\u00eadne wirgad. Irtha heth hjara blod dronken, mith th\u00e5t blod\nfode hju fr\u00fcchda \u00e5nd nochta, \u00e5nd alle tham th\u00ear of \u00eaton wrdon wis.\n\n16 w\u00e2ra 100 j\u00ear l\u00eaden [81] is Atland svnken, \u00e5nd to th\u00eara tidum\nb\u00earade th\u00ear awat hw\u00ear vppa nimman r\u00eakned n\u00eade. In-t hirte fon Findas\nl\u00e2nd vppet berchta l\u00eaid en del, th\u00ear is k\u00eathen Kasamyr [82], thet is\nsjeldsum. Th\u00ear werth en bern ebern, sin m\u00e5m w\u00eare thju toghater enis\nk\u00eaning \u00e5nd sin t\u00e2t w\u00eare-n h\u00e2vedprester. Vmb sk\u00f4m to vnkvma mosten hja\nhjara \u00e5jen blod vnkvma. Th\u00earvmbe w\u00e5rth er b\u00fbta th\u00eare st\u00eade brocht bi\n\u00e5rma m\u00e5nniska. In twiska was-t im navt forh\u00ealad ne wrden, th\u00ear vmbe\nd\u00ead er ella vmbe wisdom to g\u00eatane \u00e5nd g\u00e2rane. Sin forst\u00e2n w\u00eare s\u00e2 gr\u00e2t\nth\u00e5t er ella forst\u00e2nde hwat er s\u00e2 \u00e5nd h\u00earade. Th\u00e5t folk skowde him mit\n\u00earb\u00eadenese and tha prestera wr don ang vr sina fr\u00eaga. Th\u00e5-r j\u00earich\nwrde gvnger n\u00eai sinum aldrum. Hja moston herda thinga h\u00eara, vmb-im\nkwit to werthane javon hja him vrflod fon kestlika st\u00eanum; men hja ne\nthvradon him navt avb\u00ear bik\u00e2nn\u00e2 as hjara \u00e5jne blod. Mith drovenese\nin vrdelven overa falxe sk\u00f4m sinra aldrum gvng-er ommedw\u00e2la. Al\nforth f\u00e2rande m\u00eate hi en Fryas stjurar th\u00ear as sl\u00e2v thjanade, fon\ntham l\u00eard-i vsa s\u00ead \u00e5nd pl\u00eagum. Hi k\u00e2pade him fry, \u00e5nd to ther d\u00e2d\nsend hja frjunda bil\u00eawen. Alomme hw\u00ear er forth hinne t\u00e2ch, l\u00eard-i\nan tha ljuda th\u00e5t hja n\u00eane rika ner prestera tol\u00eata moston, th\u00e5t hja\nhjara selva hode moston \u00e5jen falxe sk\u00f4m, ther allerw\u00eaikes kvad dvat\nan tha ljavde. Irtha s\u00eaid-er sk\u00e5nkath hjara j\u00eava n\u00eai m\u00eata men hjara\nh\u00fbd kl\u00e2wat, th\u00e5t m\u00e5n th\u00earin \u00e2ch to delvane to \u00earane \u00e5nd to s\u00eajane,\ns\u00e2 m\u00e5n th\u00earof sk\u00eara wil. Thach s\u00eaid-er nimman hovat thit to dvande\nfori ennen \u00f4thera hit ne sy, th\u00e5t et bi m\u00eane wille jef ut ljavade\nsk\u00ead. Hi l\u00earde th\u00e5t nimman in hjara wand machte frota vmbe gold\nher silver ner kestlika st\u00eana, hw\u00ear nid an klywath \u00e5nd ljavde fon\nfljuchth. Vmbe jow mangh\u00earta \u00e5nd wiva to sjarane, s\u00eaid-er, j\u00eavath\nhjara rin str\u00e2ma \u00eanoch. Nimman s\u00eaid-er is weldich alle m\u00e5nniska\nm\u00eatrik \u00e5nd \u00ealika luk to j\u00e2n. Tha th\u00e5t it alra m\u00e5nniska plicht vmbe\ntha m\u00e5nniska alsa m\u00eatrik to m\u00e2kjane \u00e5nd sa f\u00ealo nocht to j\u00e2n, as to\nbin\u00e2ka is. N\u00eane witskip seid-er ne m\u00eai m\u00e5n minachtja, thach \u00ealika\nd\u00eala is tha gr\u00e2teste witskip, th\u00ear tid vs l\u00eara m\u00eai. Th\u00earvmbe th\u00e5t\nhjv argenese fon irtha w\u00earath \u00e5nd ljavde feth.\n\nSin forme n\u00f4m w\u00eare Jes-us [83], thach tha prestera th\u00ear-im s\u00earalik\nh\u00e5ton h\u00eaton him Fo th\u00e5t is falx, th\u00e5t folk h\u00eate him Kris-en th\u00e5t is\nherder, \u00e5nd sin Fryaske frjund h\u00eata him B\u00fbda, vmbe that hi in sin\nh\u00e2vad en sk\u00e5t fon wisdom h\u00eade \u00e5nd in sin hirt en sk\u00e5t fon ljavde.\n\nTo tha lersta most-er fluchta vr tha wr\u00eaka th\u00eara prestera, men vral\nhw\u00ear er k\u00eam was sine l\u00eare him f\u00e2rut gvngen \u00e5nd vral hw\u00ear-er gvng\nfolgadon him sina l\u00eatha lik sine sk\u00e2de n\u00eai. Th\u00e2 Jes-vs alsa twilif\nj\u00ear om f\u00e2ren h\u00eade, sturv-er, men sina frjunda w\u00e2radon sine l\u00eare \u00e5nd\nk\u00eathon hw\u00ear-et \u00e2ron fvnde.\n\nHwat m\u00eanst nw th\u00e5t tha prestera d\u00eadon, th\u00e5t mot ik jo melde, \u00e2k mot-i\nth\u00ear s\u00earalik acht vp j\u00e2n, forth mot-i over hjara bidryv \u00e5nd renka w\u00e2ka\nmith alle kr\u00e5ftum, th\u00ear Wralda in jo l\u00eaid heth. Thahwila Jes-us l\u00eare\nvr irtha for, gvngon tha falxe prestera n\u00eai-t l\u00e2nd sinra berta sin\nd\u00e2d avb\u00eara, hja s\u00eaidon th\u00e5t hja fon sinum frjundum w\u00earon, hja b\u00earadon\ngr\u00e2te rowa, torennande hjara kl\u00e2thar to flardum \u00e5nd to sk\u00earande hjara\nhola k\u00e2l. Inna h\u00f4la th\u00eara berga gvngon hja h\u00eama, thach th\u00earin h\u00eadon hja\nhjara sk\u00e5t brocht, th\u00ear binna m\u00e2kadon hja byldon \u00e5fter Jes-us, thessa\nbyldon j\u00e2von hja antha vn\u00e5rg th\u00e5nkanda ljuda, to longa lersta s\u00eaidon\nhja th\u00e5t Jes-us en drochten w\u00eare, th\u00e5t-i th\u00e5t selva an hjam bil\u00eaden\nh\u00eade, \u00e5nd th\u00e5t alle th\u00ear an him \u00e5nd an sina l\u00eara l\u00e2wa wilde, n\u00eaimels\nin sin k\u00eaningkrik kvme skolde, hw\u00ear fr\u00fc is \u00e5nd nochta send. Vrmites\nhja wiston th\u00e5t Jes-us \u00e5jen tha rika to fjelda t\u00e2gen h\u00eade, s\u00e2 k\u00eathon\nhja allerw\u00eaikes, that \u00e5rmode h\u00e2 \u00e5nd \u00eanfald s\u00e2 thju d\u00fcre w\u00eare vmbe in\nsin rik to kvmane, th\u00e5t th\u00eara th\u00ear hyr vp irtha th\u00e5t m\u00e2ste l\u00eaden h\u00eade,\nn\u00eaimels tha m\u00e2sta nochta h\u00e5va skolde. Thahwila hja wiston th\u00e5t Jes-us\nl\u00earad h\u00eade th\u00e5t m\u00e5n sina tochta welda \u00e5nd bistjura moste, s\u00e2 l\u00eardon\nhja th\u00e5t m\u00e5n alle sina tochta d\u00eaja moste, \u00e5nd th\u00e5t tha fvlkvminh\u00ead\nth\u00eara m\u00e5nniska th\u00earin bistande th\u00e5t er \u00eavin vnforstoren wrde s\u00e2 th\u00e5t\nkalde st\u00ean. Vmbe th\u00e5t folk nw wis to m\u00e2kjande th\u00e5t hja alsa d\u00eadon,\nalsa b\u00earadon hja \u00e5rmode overa str\u00eata \u00e5nd vmb forth to biwisane th\u00e5t\nhja al hjara tochta d\u00e2d h\u00eade, n\u00e2mon hja n\u00eane wiwa. Thach sahw\u00earsa en\ntoghater en misstap h\u00eade, s\u00e2 w\u00e5rth hja that ring forj\u00e2n, tha wrakka\ns\u00eaidon hja most m\u00e5n helpa and vmbe sin \u00e5jn s\u00eale to bihaldane most\nm\u00e5n f\u00fcl anda cherke j\u00e2n. Thus todvande h\u00eade hja wiv \u00e5nd bern svnder\nh\u00fbshalden \u00e5nd wrdon hja rik svnder werka, men that folk w\u00e5rth f\u00fcl\n\u00e5rmer \u00e5nd m\u00e2r \u00eal\u00e5ndich as \u00e2 to f\u00e2ra. Thas l\u00eare hw\u00earbi tha prestera n\u00ean\n\u00f4re witskip hova as drochtlik r\u00eada, fr\u00e2na skin \u00e5nd vnrjuchta pl\u00eaga,\nbr\u00ead hiri selva ut fon-t \u00e2sta to-t westa \u00e5nd skil \u00e2k vr vsa landa kvma.\n\nMen astha prestera skilun w\u00e2na, th\u00e5t hja allet ljucht fon Frya \u00e5nd\nfon Jes-us l\u00eare vtd\u00e2vath h\u00e5va, s\u00e2 skilum th\u00ear in alle vvrda m\u00e5nniska\nvpstonda, tham w\u00earh\u00ead in stilnise among ekkorum w\u00e2rath \u00e5nd to f\u00e2ra\ntha prestera forborgen h\u00e5ve. Thissa skilun w\u00easa ut forsta blod, fon\npresterum blod, fon Sl\u00e2vonum blod, \u00e5nd fon Fryas blod. Tham skilun\nhjara foddikum \u00e5nd th\u00e5t ljucht b\u00fbta bringa, s\u00e2 th\u00e5t allera m\u00e5nnalik\nw\u00earh\u00ead m\u00eai sjan; hja skilun w\u00ea hropa overa d\u00eada th\u00eara prestera \u00e5nd\nforsta. Tha forsta th\u00ear w\u00earh\u00ead minna \u00e5nd rjucht tham skilun fon\ntha prestera wika, blod skil str\u00e2ma, men th\u00earut skil-et folk nye\nkr\u00e5fta g\u00e2ra. Findas folk skil sina findingrikh\u00ead to m\u00eana nitha wenda,\nth\u00e5t Lydas folk sina kr\u00e5fta \u00e5nd wi vsa wisdom. Tha skilun tha falxa\nprestera w\u00eai f\u00e2gath wertha fon irtha. Wralda his g\u00e2st skil alomme \u00e5nd\nallerw\u00eaikes \u00earath \u00e5nd bihropa wertha. Tha \u00eawa th\u00ear Wralda bi-t anfang\nin vs mod l\u00eaide, skilun all\u00eana h\u00earad wertha, th\u00ear ne skilun n\u00eane \u00f4ra\nm\u00e2stera, noch forsta, ner b\u00e2sa navt n\u00easa, as th\u00eara th\u00ear bi m\u00eana wille\nk\u00earen send. Th\u00e5n skil Frya juwgja \u00e5nd Irtha skil hira j\u00eava all\u00eana\nsk\u00e5nka an tha werkande m\u00e5nnisk. Altham skil anfanga fjuwer thusand\nj\u00ear n\u00eai Atland svnken is \u00e5nd thusand j\u00ear l\u00eater skil th\u00ear longer n\u00ean\nprester ner tvang vp irtha sa.\n\nDela ton\u00f4math Hell\u00eanja, w\u00e2k!\n\nS\u00e2 l\u00fbda Fr\u00e2nas \u00fbtroste wille. Alle welle Fryas held. An tha n\u00f4me\nWraldas, fon Frya, \u00e5nd th\u00eare fryh\u00ead gr\u00eate ik jo, \u00e5nd bidde jo,\nsahwersa ik falla machte \u00ear ik en folgster n\u00f4math h\u00eade, s\u00e2 bif\u00eal ik\njo T\u00fcntja th\u00ear Burchf\u00e2m is to th\u00eare burch M\u00ead\u00eaasblik, til hjud d\u00eagum\nis hja tha besta.\n\nThet heth G\u00f4sa n\u00eai l\u00eaten. Alle m\u00e5nniska held. Ik n\u00e5v n\u00eane \u00earemoder\nbinomad thrvchdam ik n\u00eane niste, \u00e5nd et is jo b\u00eater n\u00eane Moder to\nh\u00e5vande as \u00eane hw\u00ear vp-i jo navt forl\u00eata ne m\u00eai. Arge tid is forbi\nf\u00e2ren, men th\u00ear kvmt en \u00f4there. Irtha heth hja navt ne b\u00e5rad \u00e5nd\nWralda heth hja navt ne sk\u00earen. Hju kvmt ut et \u00e2sta ut-a bosma th\u00eara\nprestera w\u00eai. S\u00e2 f\u00ealo l\u00ead skil hju broda, th\u00e5t Irtha-t blod alg\u00e2dvr\nnavt drinka ne k\u00e5n fon hira vrsl\u00eajana bernum. Thjustrenesse skil\nhju in overne g\u00e2st th\u00eara m\u00e5nniska spr\u00eada, lik tongar-is wolka oviret\nsvnneljucht. Alom \u00e5nd allerw\u00eaikes skil lest \u00e5nd drochten bidryf with\nfryh\u00ead k\u00e2mpa \u00e5nd rjucht. Rjucht \u00e5nd fryh\u00ead skilun swika \u00e5nd wi mith\ntham. Men thesse winst skil hjara vrlias wrochta. Fon thrju worda\nskilun vsa \u00e5fterkvmande an hjara ljuda \u00e5nd sl\u00e2vona tha bithjutnesse\nl\u00eara. Hja send m\u00eana ljavde, fryh\u00ead \u00e5nd rjucht. Th\u00e5t forma skilun\nhja glora, \u00e5ftern\u00eai with thjustrenesse k\u00e5mpa al ont et hel \u00e5nd kl\u00e5r\nin hjawlikes hirt \u00e5nd holle w\u00e5rth. Th\u00e5n skil tvang fon irtha f\u00e2gad\nwertha, lik tongarswolka thrvch stornewind, \u00e5nd alle drochten bidryv\nne skil th\u00ear \u00e5jen nawet navt ne form\u00fcga. G\u00f4sa.\n\n\n\n\n\n\nTHET SKRIFT FON KONER\u00caD.\n\n\nMin \u00eathla h\u00e5von in \u00e5fter thit bok skr\u00eaven. Thit wil ik boppa ella\ndva, vmbe th\u00e5t er in min st\u00e2t n\u00ean burch ovir is, hw\u00earin tha b\u00eartnesa\nvp skr\u00eaven wrde lik to f\u00e2ra. Min n\u00f4me is Koner\u00ead, min t\u00e2t-his n\u00f4me\nwas Fr\u00eathorik, min mem his n\u00f4me Wiljow. After t\u00e2t his d\u00e2d ben ik to\nsina folgar k\u00earen, \u00e5nd tha-k fiftich j\u00ear t\u00e5lde k\u00e2s men mij to vrste\ngr\u00eavetm\u00e5n. Min t\u00e2t heth skr\u00eaven ho tha Linda-wrda \u00e5nd tha Ljudg\u00e2rdne\nvrdilgen send. Lindah\u00eam is jeta w\u00eai, tha Linda-wrda far en d\u00eal,\ntha northlikka Ljudg\u00e2rdne send thrvch thene salta s\u00ea bidelven. That\nbr\u00fbwsende hef slikt an tha hringdik th\u00eare burch. Lik t\u00e2t melth heth, s\u00e2\nsend tha h\u00e2val\u00e2sa m\u00e5nniska to gvngen \u00e5nd h\u00e2von h\u00fbskes bvwad binna tha\nhringdik th\u00eara burch. Th\u00earvmbe is th\u00e5t rondd\u00eal nw Ljvdwerd h\u00eaten. Tha\nstjurar segath Ljvwrd, men th\u00e5t is wanspr\u00eake. Bi mina j\u00fcged was-t \u00f4re\nl\u00e2nd, th\u00e5t b\u00fbta tha hringdik l\u00eaid, al pol \u00e5nd brok. Men Fryas folk\nis diger \u00e5nd flitich, hja wrdon mod ner wirg, thrvchdam hjara dol to\ntha besta l\u00eaide. Thrvch sl\u00e2ta to delvane \u00e5nd k\u00e2dika to m\u00e2kjane fon\ntha grvnd th\u00ear \u00fbt-a sl\u00e2ta k\u00eam, alsa h\u00e5von wi wither en gode h\u00eam b\u00fbta\ntha hringdik, th\u00ear thju d\u00e2nte het fon en hof, thr\u00ea p\u00eala \u00e2stwarth,\nthr\u00ea p\u00eala s\u00fbdwarth \u00e5nd thr\u00ea p\u00eala w\u00eastwarth m\u00eaten. Hjud d\u00eagum send\nwi to dvande \u00e5-p\u00eala to h\u00eajande, vmb \u00eane h\u00e2ve to winnande \u00e5nd mith\n\u00ean vmb-vsa hringdik to biskirmande. Jef et werk r\u00ead sy, s\u00e2 skilun\nwi stjurar utlvka. Bi min j\u00fcged stand-et hyr bj\u00fbstre om-to, men hjud\nsend tha h\u00fbskes al h\u00fbsa th\u00ear an r\u00eaja st\u00e2n. And lek \u00e5nd brek th\u00ear mith\nermode hir in glupt w\u00earon, send thrvch flit a-buta dr\u00eaven. Fon hir ut\nm\u00eai allera m\u00e5nnalik l\u00eara, th\u00e5t Wr.alda vsa Alfoder, al sina skepsela\nfot, mits th\u00e5t hja mod halde \u00e5nd m\u00e5nlik \u00f4therum helpa wille.\n\n\n\n\n\n\nNV WIL IK VR FRISO SKRIVA.\n\n\nFriso th\u00ear al weldich w\u00eare thrvch sin ljud, w\u00e5rth \u00e2k to vrste\ngr\u00eave k\u00earen thrvch Staverens ommelandar. Hi spot mith vsa wisa fon\nl\u00e2nd-w\u00ear \u00e5nd s\u00eak\u00e5mpa, th\u00earvmbe heth-er en skol stift hw\u00ear in tha kn\u00e2pa\nfjuchta l\u00eara n\u00eai Kr\u00eakalandar wysa. Th\u00e5n ik l\u00e2v th\u00e5t i th\u00e5t d\u00ean heth\nvmb th\u00e5t jongk-folk an sin sn\u00f4r to bindane. Ik h\u00e5v min brother th\u00ear\n\u00e2k hin skikt, tha-s nv thjan j\u00ear l\u00eaden. Hwand tocht ik nv wi n\u00eane\nModer l\u00f4nger navt n\u00e5ve, vmbe tha \u00eanen \u00e5jen tha \u00f4re to bi skirmande,\n\u00e2ch ik dubbel to w\u00e2kane th\u00e5t hi vs n\u00ean m\u00e2ster ne w\u00e5rth.\n\nGosa neth vs n\u00eane folgstere n\u00f4meth, th\u00ear vr nil ik n\u00ean ord\u00eal ne fella,\nmen th\u00ear send jeta alda \u00e5rg thenkande m\u00e5nniska, th\u00ear m\u00eane th\u00e5t hju-t\nth\u00ear-vr mith Friso \u00eanis wrden is. Th\u00e2 Gosa fallen was, th\u00e2 wildon tha\nljud fon alle wrda \u00eane \u00f4there Moder kjasa. Men Friso th\u00ear to dvande\nw\u00eare vmb-en rik to fara him selva to m\u00e2kjane, Friso ne g\u00earde n\u00ean\nr\u00ead ner bodo fon Texland. As tha bodon th\u00eara Lands\u00e2tum to him k\u00eamon,\nsprek-i \u00e5nde k\u00eath. Gosa s\u00eaid-er was f\u00earsjande w\u00east \u00e5nd wiser as alle\ngr\u00eava \u00eats\u00eamne \u00e5nd thach n\u00eade hju n\u00ean ljucht n\u00ear kl\u00e2rh\u00ead in thjuse\ns\u00eake ne fvnden, th\u00earvmbe n\u00eade hju n\u00eane mod h\u00e2n vmb \u00eane folgstere to\nkjasane, \u00e5nd vmb \u00eane folgstere to kjasane th\u00ear tvyvelik w\u00eare, th\u00ear heth\nhju bald in sjan, th\u00earvmbe heth hju in hjara \u00fbtroste wille skr\u00eaven,\nth\u00e5t is jow b\u00eatre n\u00eane Moder to h\u00e5vande as \u00eane hw\u00ear vpp-i jo selva\nnavt forl\u00eata ne m\u00eai. Friso h\u00eade f\u00fcl sjan, bi orloch was er vpbrocht,\n\u00e5nd fon tha hrenkum \u00e5nd lestum th\u00eara Golum \u00e5nd forstum h\u00eader krek sa\nf\u00fcl l\u00eared \u00e5nd geth, as-er n\u00eadich h\u00eade vmbe tha \u00f4ra gr\u00eava to w\u00eaiande\nhw\u00ear hi hjam wilde. Sjan hir ho-r th\u00earmith to gvngen is.\n\nFriso h\u00eade hir-ne \u00f4ther wif nimth, thju toghater fon Wil-fr\u00eathe,\nbi sin l\u00eave was-er vrste Gr\u00eava to Staveren w\u00east. Th\u00ear bi h\u00eader tw\u00ean\nsvna wnnen \u00e5nd twa toghatera. Thrvch sin bil\u00eaid is Korn\u00ealja sin jongste\ntoghater mith min brother mant. Korn\u00ealja is wan Fryas and mot Kornh\u00ealja\nskr\u00eaven wrde. W\u00eamod sin aldeste heth er an Kavch bonden. Kavch th\u00ear\n\u00e2k bi him to skole gvng is thi svnv fon Wichhirte thene G\u00eartmanna\nk\u00e5ning. Men Kavch is \u00e2k wan Fryas \u00e5nd mot K\u00e2p w\u00easa. Men kvade t\u00e2le\nh\u00e5von hja mar mithbrocht as gode s\u00eada.\n\nNw mot ik mith mine sk\u00eadnese a-befta k\u00eara.\n\nAftre gr\u00e2te flod hw\u00ear vr min t\u00e2t skr\u00eaven heth, w\u00earon f\u00ealo Juttar\n\u00e5nd L\u00eatne mith ebbe uta Balda jefta kvade s\u00ea [84] fored. Bi K\u00e2t his\ngat dr\u00eavon hja in hjara k\u00e2na mith yse vppa tha D\u00eanemarka f\u00e5st \u00e5nd\nth\u00ear vp send hja sitten bil\u00eawen. Th\u00ear n\u00earon narne n\u00ean m\u00e5nniska an-t\nsjocht. Th\u00earvmbe h\u00e5von hja th\u00e5t l\u00e2nd int, n\u00eai hjara n\u00f4me h\u00e5von hja\nth\u00e5t land Juttarland h\u00eaten. Aftern\u00eai k\u00eamon wel f\u00ealo Denemarker to bek\nfon tha h\u00e2ga landum, men thissa setton hjara selva s\u00fbdliker del. And\nas tha stjurar to bek k\u00eamon th\u00ear navt vrgvngen navt n\u00earon, gvng\nthi \u00eana mith tha \u00f4thera nei tha s\u00ea jefta \u00ealandum. [85] Thrvch thisse\nskikking mochton tha Juttar th\u00e5t land halda, hw\u00ear-vppa Wr.alda ra w\u00eajad\nh\u00eade. Tha S\u00ealandar stjurar tham hjara selva mith bl\u00e2te fisk navt helpa\nner n\u00eara nilde, \u00e5nd th\u00ear en \u00e5rge grins h\u00eade an tha Gola, tham gvngon\nd\u00e2na tha Phonisjar sk\u00eapa bir\u00e2wa. An tha s\u00fbdwester herne fon Sk\u00eanland,\nth\u00ear l\u00eaid Lindasburcht ton\u00f4math Lindasn\u00f4se, thrvch vsa Apol stift,\nalsa in thit bok [86] biskr\u00eawen st\u00e2t. Alle k\u00e2dh\u00eamar \u00e5nd ommelandar\nd\u00e2na w\u00earon eft Fryas bil\u00eaven, men thrvch tha lust th\u00eare wr\u00eake \u00e5jen tha\nGolum \u00e5nd \u00e5jen tha K\u00e5ltana folgar gvngon hja mitha S\u00ealandar s\u00e2ma dvan,\nmen that s\u00e2ma dva neth nen stek navt ne halden. Hwand tha S\u00ealandar\nh\u00eade felo mislika pl\u00eaga \u00e5nd wenh\u00eade ovir nommen fon tha vvla M\u00e2gjarum,\nFryas folk to-n spot. Forth gvng ek to fara him selva r\u00e2wa, thach jef\net to pase k\u00eam th\u00e5n standon hja m\u00e5nlik \u00f4therum trvlik by. Thach to\ntha lesta bijondon tha S\u00ealandar brek to kr\u00eajande an goda sk\u00eapa. Hjara\nskipm\u00e2kar weron omkvmen \u00e5nd hjara walda w\u00earon mith grvnd \u00e5nd al fon-t\nland of f\u00e2ged. Nw k\u00eamon th\u00ear vnwarlingen thry sk\u00eapa by tha ringdik\nfon vsa burch m\u00eara. Thrvch tha inbr\u00eaka vsra landum w\u00earon hja vrdvaled\n\u00e5nd tha Flymvda misfaren. Thi k\u00e2pmon th\u00ear mith gvngen was, wilde fon\nvs nya sk\u00eapa h\u00e5, th\u00earto h\u00eadon hja mithbrocht allerl\u00eaja kestlika w\u00eara,\nth\u00ear hja r\u00e2wed h\u00eadon fon tha K\u00e5ltanarlandum \u00e5nd fon tha Phonisjar [87]\nsk\u00eapum. N\u00eaidam wy selva n\u00eane sk\u00eapa navt n-\u00eade, j\u00eaf ik hjam flingka\nhorsa \u00e5nd fjvwer w\u00eapende rinbodon mith nei Friso. Hwand to St\u00e2veren\n\u00e5nd allingen th\u00e5t Alderg\u00e2 th\u00ear wrdon tha besta w\u00earsk\u00eapa maked fon herde\n\u00eaken wod th\u00ear nimmerthe n\u00ean rot an ne kvmth. Thahwila tha s\u00eakampar by\nmy byde, w\u00earon svme Juttar n\u00eai Texland f\u00e2ren \u00e5nd d\u00e2n\u00e2 w\u00earon hja n\u00eai\nFriso w\u00easen. Tha S\u00ealandar h\u00eadon felo fon hjara storeste kn\u00e2pum r\u00e2wed,\nthi moston vppa hjara benka roja, \u00e5nd fon hjara storeste toghtera vmb\nth\u00ear by bern to t\u00eajande. Tha stora Juttar ne mochton et navt to w\u00earane,\nthrvchdam hja n\u00eane gode w\u00eapne navt n\u00eade. Th\u00e2 hja hjara l\u00eath telad h\u00eade\n\u00e5nd th\u00earvr f\u00ealo wordon wixlad w\u00earon, fr\u00eaje Friso to tha lesta jef hja\nn\u00eane gode have in hjara g\u00e2 navt n-\u00eade. O-jes, anderon hja, \u00eane besta\n\u00ean, \u00eane thrvch Wr.alda sk\u00eapen. Hju is net krek lik jow bjarkr\u00fbk th\u00ear,\nhira hals is eng, th\u00e2 in hira b\u00e5lg k\u00e5nnath wel thvsanda gr\u00e2te k\u00e2na\nlidsa, men wi n\u00e2vath n\u00eana burch ner burchw\u00eapne, vmbe tha r\u00e2wsk\u00eapa th\u00ear\nut to haldane. Th\u00e5n mosten jow gvnst m\u00e2kja s\u00eaide Friso. God r\u00eaden\nanderon tha Juttar, men wi n-\u00e5vath n\u00eane ambachtisljud ner bvwark,\nwi alle send fiskar \u00e5nd juttar. Tha ora send vrdrvnken jefta n\u00eai tha\nh\u00e2ga landum fljucht. Midlar hwila hja thus k\u00e5lta, k\u00eamon mina bodon\nmitha S\u00eal\u00e2ndar h\u00eara et sina hove. Hir most nw letta ho Friso alle\nto bidobbe wiste to nocht fon b\u00eade partja \u00e5nd to b\u00e2te fon sin \u00e5jn\ndol. Tha S\u00ealandar s\u00eaider to, hja skoldon j\u00earlikes fiftech sk\u00eapa h\u00e5ve,\nn\u00eai f\u00e5sta m\u00eatum \u00e5nd n\u00eai f\u00e5sta jeldum, to hr\u00ead mith ysere k\u00eadne \u00e5nd\nkr\u00e2nbogum \u00e5nd mith fvlle tjuch alsa far w\u00earsk\u00eapa hof \u00e5nd n\u00eadlik sy,\nmen tha Juttar skoldon hja th\u00e5n mith fr\u00eathe l\u00eata, \u00e5nd all-et folk th\u00e5t\nto Fryasbern h\u00eared. J\u00e2 hi wilde mar dva, hi wilde al vsa s\u00eak\u00e5mpar\nutn\u00eada th\u00e5t hja skolde mith fjuchta \u00e5nd r\u00e2wa. Th\u00e2 tha S\u00ealandar w\u00eai\nbrit w\u00earon, th\u00e2 l\u00eat er fjuwertich alda sk\u00eapa to laja mith burchw\u00eapne,\nwod, hirbaken st\u00ean, timberljud, mirtsel\u00eara \u00e5nd sm\u00eada vmbe th\u00ear mith\nburga to bvwande. Witto, that is witte sin svn, sand hi mith vmb to\nto sjanande. Hwat th\u00ear al f\u00e2r fallen is, n-is my navt ni meld, men sa\nf\u00fcl is mi b\u00e2r wrden, an byde sida th\u00eare haves mvde is \u00eane withburch\nbvwed, th\u00ear in is folk l\u00eaid that Friso uta Saxanamarka t\u00e2ch. Witto heth\nSjuchthirte bifr\u00eajad \u00e5nd to sin wiv nomen. Wilhem alsa h\u00eate hira tat,\nhi was vreste Alderm\u00e5n th\u00eara Juttar, that is vrste Gr\u00eavetman jefta\nGr\u00eave. Wilhem is kirt after sturven \u00e5nd Witto is in sin st\u00ead koren.\n\n\n\n\n\n\nHO FRISO FORTHER D\u00caDE.\n\n\nFon sin \u00earosta wif h\u00eader tw\u00ean sviaringa bihalda, th\u00ear s\u00ear klok\nw\u00earon. Hetto, that is h\u00eate, thene jongste skikt er as senda boda\nn\u00eai Kattaburch th\u00e5t djap inna Saxanamarka l\u00eaid. Hi h\u00eade fon Friso\nmith kr\u00eajen sjugon horsa buta sin \u00e5jn, to l\u00eaden mith kestlika s\u00eakum,\nthrvch tha s\u00eak\u00e5mpar r\u00e2wed. Bi jahweder hors w\u00earon tw\u00ean jonga s\u00eak\u00e5mpar\n\u00e5nd tw\u00ean jonga hrutar mith rika kl\u00e2darum kl\u00e2th \u00e5nd jeld in hiara\nb\u00fbdar. \u00cavin as er Hetto n\u00eai Kattaburch skikte, skikter Bruno, th\u00e5t\nis br\u00fbne, thene \u00f4thera svjaring n\u00eai Mannag\u00e5rda wrda, Mannag\u00e5rda\nwrda is f\u00e2r in thit bok [88] Mannag\u00e5rda forda skr\u00eaven, men th\u00e2t is\nmisd\u00ean. Alle rikdoma th\u00ear hja mith hede wrdon n\u00eai omstand w\u00eai sk\u00e5nkt\nan tha forsta and forstene \u00e5nd an tha utfork\u00earne mang\u00eartne. K\u00eamon th\u00e2\nsine knapa vppa th\u00eare m\u00eaid vmbe th\u00ear mith et jongkfolk to d\u00f4nsjane,\nsa l\u00eaton hja kvra mith kr\u00fbdkok kvma \u00e5nd b\u00e5rgum jeftha tonnum fon\ntha besta bjar. After thissa bodon l\u00eat-er immer jongkfolk over tha\nSaxanarmarka f\u00e2ra, th\u00ear alle jeld inna budar h\u00eade \u00e5nd alle m\u00eaida\njeftha sk\u00e5nkadja mith brochton, \u00e5nd vppa th\u00eare m\u00eaid t\u00earadon hja alon\nvnkvmmerlik w\u00eai. Jef-t nv b\u00earde th\u00e5t tha Saxana kn\u00e2pa th\u00ear nydich n\u00eai\nuts\u00e2gon, th\u00e5n lakton hja godlik \u00e5nd s\u00eaidon, aste thvrath thene m\u00eana\nfyand to bik\u00e5mpane, s\u00e2 k\u00e5nst thin br\u00eaid jet f\u00fcl riker m\u00eaida j\u00e2n \u00e5nd\njet forstelik t\u00eara. Al b\u00eada sviaringa fon Friso send bostigjad mith\ntoghaterum th\u00eara romriksta forstum, \u00e5nd \u00e5fkern\u00eai k\u00eamon tha Saxanar\nkn\u00e2pa \u00e5nd mang\u00eartne by \u00ealle keddum n\u00eai th\u00e5t Flymar del.\n\nTha burchf\u00e2mna \u00e5nd tha alda f\u00e2mna th\u00ear jeta fon hjar \u00eare gr\u00e2th\u00ead wiste,\nnygadon navt vr n\u00eai Frisos bedriv, th\u00earvmbe ne k\u00eathon hja n\u00ean god fon\nhim. Men Friso sn\u00f4der as hja l\u00eat-ra sn\u00e2ka. Men tha jonga f\u00e2mna sp\u00f4nd-er\nmith goldne fingrum an sina s\u00eak. Hja s\u00eaidon alomme wy n\u00e5vath longer\nn\u00ean Moder m\u00e2r, men th\u00e5t kvmth d\u00e2na th\u00e5t wit j\u00earoch send. Jvd past vs\nne k\u00e2ning, til thju wi vsa landa wither winna, th\u00ear tha Modera vrl\u00earen\nh\u00e5ve thrvch hjara vndigerh\u00ead. Forth k\u00eathon hja, alrek Fryasbern is\nfrydom j\u00eaven, sin stem h\u00eara to l\u00eatane bi fara th\u00ear bisloten w\u00e5rth bi\nt kjasa \u00eanre forste, men ast alsa wyd kvma machte th\u00e5t i jo wither ne\nk\u00e5ning kjasa, s\u00e2 wil ik \u00e2k min m\u00eane segse. N\u00eai al hwat ik skoja m\u00eai,\ns\u00e2 is Friso th\u00ear to thrvch Wr.alda k\u00earen, hwand hi heth im wonderlik\nhir hinne w\u00eaiad. Friso w\u00eat tha hrenka th\u00eara Golum, hwam his t\u00e2le hi\nspr\u00eakt, hi k\u00e5n thus \u00e5jen hjara lestum w\u00e2ka. Th\u00e5n is th\u00ear jeta awet to\nskojande, hok Gr\u00eava skolde m\u00e5n to k\u00e5ning kjasa svnder that tha \u00f4ra\nth\u00ear nidich vr w\u00earon. Aldulkera t\u00e2lum w\u00e5rth thrvch tha jonga f\u00e2mnn\nkethen, men tha alde f\u00e2mma afsk\u00ean f\u00ea an tal, tapadon hjara r\u00eadne ut en\n\u00f4thera b\u00e5rg. Hja k\u00eathon allerw\u00eaikes \u00e5nd to alla mannalik: Friso k\u00eathon\nhja dvath s\u00e2 tha spinna dvan, thes nachtis sp\u00f4nth-i netta n\u00eai alle\nsidum \u00e5nd thes d\u00eais vrskalkth-i th\u00ear sina vn\u00e5ftertochtlika frjunda\nin. Friso s\u00eaith that-er n\u00eane prestera ner poppa forsta lyde ne m\u00eai,\nmen ik seg, hi ne m\u00eai nimman lyda as him selva. Th\u00earvmbe nil hi navt\nne d\u00e2ja th\u00e5t thju burch Stavia wither vp h\u00eajath warth. Th\u00earvmbe wil\nhi n\u00eane Moder w\u00ear h\u00e2. Jud is Friso jow r\u00ead j\u00eavar, men morne wil hi\njow k\u00e5ning wertha, til thju hi over jo alle rjuchta mei. Inna bosm\nthes folk-is antstondon nw twa partyja. Tha alda \u00e5nd \u00e5rma wildon\nwither \u00eane Moder h\u00e2, men th\u00e5t jongkfolk, th\u00e5t fvl str\u00eadlust w\u00eare\nwilde ne t\u00e2t jeftha k\u00e5ning h\u00e2. Tha \u00earosta h\u00eaton hjara selva moder\nhis svna \u00e5nd tha \u00f4thera h\u00eaton hjara selva t\u00e2t his svna, men tha Moder\nhis svna ne wrde wrde navt ni meld, hwand thrvchdam th\u00ear f\u00ealo sk\u00eapa\nm\u00e2ked wrde, was th\u00ear ovirflod to f\u00e2ra skipm\u00e2kar, sm\u00eada, sylm\u00e2kar,\nr\u00eapm\u00e2kar \u00e5nd to f\u00e2ra alle \u00f4ra ambachtisljud. Th\u00ear to boppa brochton\ntha s\u00eak\u00e5mpar allerl\u00eaja syrh\u00eada mith. Th\u00ear fon h\u00eadon tha wiva nocht,\ntha f\u00e2mna nocht, tha mang\u00eartne nocht, \u00e5nd th\u00earof h\u00eadon al hjara m\u00eagum\nnocht \u00e5nd al hjara frjundum \u00e5nd \u00e2thum.\n\nTha Friso bi fjuwertich j\u00ear et St\u00e2veren hushalden h\u00eade sturf-er. [89]\nThrvch sin bijelda h\u00eade-r f\u00ealo st\u00e2ta wither to manlik \u00f4therum brocht,\nthach jef wi th\u00ear thrvch b\u00eater wrde thvr ik navt bijechta. Fon\nalle Gr\u00eava th\u00ear bif\u00e2ra him w\u00earon n-as th\u00ear nimman s\u00e2 bif\u00e2med lik\nFriso w\u00east. Tha s\u00e2 as-k \u00ear s\u00eaide, tha jonge f\u00e2mna k\u00eathon sina love,\nthahwila tha alda f\u00e2mna ella d\u00eadon vmb-im to achtjane \u00e5nd h\u00e2tlik to\nm\u00e2kjane bi alle m\u00e5nniska. Nw ne machton tha alda f\u00e2mna him th\u00ear mitha\nwel navt ne st\u00f4ra in sina bijeldinga, men hja h\u00e5von mith hjara b\u00e2ra\nthach alsa f\u00fcl utrjucht th\u00e5t-er sturven is svnder th\u00e5t er k\u00e5ning w\u00eare.\n\n\n\n\n\n\nNW WIL IK SKRIWA VR ADEL SIN SVNV.\n\n\nFriso th\u00ear vsa skidnese l\u00eared h\u00eade ut-et bok th\u00eara Adellinga, h\u00eade\nella d\u00ean vmbe hjara frjundskip to winnande. Sin \u00earoste svnv th\u00ear hi hir\nwon by Sw\u00eathirte sin wif, heth-er bi stonda Adel h\u00eaten. And afsk\u00ean hi\nk\u00e5mpade mith alle sin weld, vmbe n\u00eane burga to forst\u00e5lane ner wither\nvp to bvwande, thach sand hi Adel n\u00eai th\u00eare burch et Texland til thju\nhi diger bi diger kvd wertha machta, mith ella hwat to vsa \u00eawa, t\u00e2le\n\u00e5nd sedum h\u00eareth. Tha Adel twintich j\u00ear t\u00e5lde l\u00eat Friso him to sin\n\u00e5jn skol kvma, \u00e5nd as er th\u00ear utl\u00eared was, l\u00eat-er him thrvch ovir alle\nst\u00e2ta f\u00e2ra. Adel was-ne minlika skalk, bi sin f\u00e2ra heth-er f\u00ealo \u00e2tha\nwnnen. D\u00e2na is-t kvmen th\u00e5t et folk him Atha-rik h\u00eaten heth, awet hwat\nhim \u00e5ftern\u00eai sa wel to pase k\u00eam, hwand as sin t\u00e2t fallen was, bil\u00eav\ner in sin st\u00ead svnder that er vr-et kjasa \u00eaner \u00f4thera Gr\u00eava spr\u00eaka k\u00eam.\n\nThahwila Adel to Texland inna l\u00eare w\u00eare, was th\u00ear tefta en \u00ealle\nljawe f\u00e2m in vpper burch. Hju k\u00eam fon ut tha Saxanamarkum w\u00eai,\nfon ut-\u00eare st\u00e2tha th\u00ear is k\u00eathen Sv\u00f4baland th\u00ear thrvch w\u00e5rth hju to\nTexland Sv\u00f4bene [90] h\u00eaten, afsk\u00ean hjra n\u00f4me Ifkja w\u00eare. Adel h\u00eade\nhja ljaf kr\u00eajen \u00e5nd hju h\u00eade Adel ljaf, men sin t\u00e5t b\u00ead-im hi skolde\njet wachtja. Adel was h\u00earich, men alsa ring sin t\u00e2t fallen was \u00e5nd hi\ns\u00eaten, sand hi bistonda bodon nei Berth-holda hira t\u00e2t hin, as-er sine\ntoghter to wif h\u00e5va machte. Bertholda w\u00ear-ne forste fon vnforbastere\ns\u00ead, hi h\u00eade Ifkja n\u00eai Texland inna l\u00eare svnden inner h\u00e2pe that hja\n\u00eanis to burchf\u00e2m k\u00eare wrde skolde in sine \u00e5jn land. Thach hi h\u00eade\nhjara b\u00eader g\u00earte k\u00e5nna l\u00eared, th\u00earvmbe gvng-er to \u00e5nd jef hjam sina\ns\u00eajen. Ifkja w\u00ear-ne kante Fryas. Far sa f\u00eare ik hja h\u00e5v k\u00e5nna l\u00eared,\nheth hju al\u00f4n wrocht \u00e5nd wrot til thju Fryasbern wither kvma machte\nvndera selva \u00eawa \u00e5nd vnder \u00eanen b\u00f4n. Vmbe tha m\u00e5nniska vppa hira syd\nto kr\u00eajande, was hju mith hira frjudelf fon of hira t\u00e2t thrvch alle\nSaxanamarka f\u00e2ren and forth n\u00eai G\u00eartm\u00e5nnja. G\u00eartmannja alsa h\u00eadon\ntha G\u00eartmanna hjara st\u00e2t h\u00eaten, th\u00ear hja thrvch Gosa hira bijeldinga\nkr\u00eajen h\u00eade. D\u00e2na gvngen hja nei tha D\u00eanemarka. Fon tha D\u00eanemarka\ngvngon hja skip nei Texland. Fon Texland gvngon hja n\u00eai Westflyland\nen sa allingen tha s\u00ea n\u00eai Walhallag\u00e2ra hin. Fon Walhallag\u00e2ra br\u00fbdon\nhja allingen th\u00eara s\u00fbder Hr\u00eanum al ont hja mith gr\u00e2ta fr\u00ease boppa\nth\u00eare R\u00eane bi tha Mars\u00e2ta k\u00eamon [91] hw\u00earfon vsa Apoll\u00e2nja skr\u00eaven\nheth. Tho hja th\u00ear en st\u00fbt w\u00east h\u00eade, gvngon hja wither n\u00eai tha delta\n[92]. As hja nw en tid l\u00f4ng n\u00eai tha delta off\u00e2ren w\u00earon al ont hja inna\nstr\u00eak fon th\u00eare alda burch Aken [93] k\u00eamon, sind th\u00ear vnwarlinga fjuwer\nskalka morth and naked utekl\u00e2t. Hja w\u00earon en lith \u00e5fter an kvmen. Min\nbrother th\u00ear vral by was h\u00eade hja often vrb\u00eaden, thach hja n\u00eade navt\nne h\u00eared. Tha b\u00f4nar th\u00ear th\u00e5t d\u00ean h\u00eade w\u00earon Twiskl\u00e2ndar th\u00ear judd\u00eaga\ndrist w\u00eai ovira Hr\u00eana kvma to morda and to r\u00e2wande. Tha Twisl\u00e2ndar th\u00e5t\nsind bannane \u00e5nd w\u00eai britne Fryasbern, men hjara wiva h\u00e5vath hja fon\ntha Tartarum r\u00e2wet. Tha Tartara is en br\u00fbn Findas folk, althus h\u00eaten\nthrvchdam hja alle folka to strida uttarta. Hja send al hrutar \u00e5nd\nr\u00e2war. Th\u00ear fon send tha Twiskl\u00e2ndar alsa blod thorstich wrden. Tha\nTwiskl\u00e2ndar tham thju \u00e5rgnise d\u00ean h\u00eade, h\u00eaton hjara selva Frya jeftha\nFranka. Ther w\u00earon s\u00eaide min brother r\u00e2da bruna \u00e5nd wita mong. Th\u00eare\nth\u00ear r\u00e2d jeftha brun w\u00earon biton hjara h\u00eare mith sjalkw\u00eater [94]\nwit. N\u00eaidam hjara \u00f4nthlita th\u00ear brun by w\u00ear, alsa wrdon hja thesto\nl\u00eadliker th\u00ear thrvch. \u00cavin as Apoll\u00e2nja biskojadon hja \u00e5ftern\u00eai\nLydasburch \u00e5nd et Alderg\u00e2. D\u00e2na t\u00e2gon hju in over St\u00e2verens wrde by\nhjara ljuda rond. Alsa minlik h\u00eadon hja hjara selva anst\u00e5led that\ntha m\u00e5nniska ra allerw\u00eaikes halda wilde. Thr\u00ea m\u00f4natha forther sand\nAdel bodon n\u00eai alle \u00e2thum th\u00ear hi biwnnen h\u00eade \u00e5nd l\u00eat tham bidda,\nhja skoldon inna Minna m\u00f4nath lichta ljuda to him senda. [95]\n\nsin wif s\u00eaid er th\u00ear f\u00e2m w\u00east h\u00eade to Texl\u00e2nd, h\u00eade d\u00e2na en ovirskrift\nkr\u00eajen. To Texland warthat jeta f\u00ealo skrifta fvnden, th\u00ear navt in-t\nbok th\u00eara Adelinga vrskr\u00eaven send. Fon thissa skriftum h\u00eade Gosa \u00ean\nbi hira utroste wille l\u00eaid, th\u00ear thrvch tha aldeste f\u00e2m Alb\u00eathe avb\u00ear\nm\u00e2kt wertha most, alsa ringen Friso fallen was.\n\n\n\n\n\n\nHYR IS THAT SKRIFT MITH GOSAS R\u00caD.\n\n\nTha Wralda bern j\u00eaf an tha modera fon th\u00e5t m\u00e5nniskelik slachte,\nth\u00e2 l\u00eaid er \u00eane t\u00e2le in aller tonga \u00e5nd vp aller lippa. Thjus m\u00eaide\nh\u00eade Wralda an tha m\u00e5nniska j\u00eaven, til thju hja m\u00e5nlik \u00f4thera th\u00earmith\nmachte k\u00e5nb\u00ear m\u00e2kja, hwat m\u00e5n formyde mot \u00e5nd hwat m\u00e5n bijagja mot vmbe\ns\u00ealigh\u00ead to findane \u00e5nd s\u00ealigh\u00ead to haldane in al \u00eavgh\u00ead. Wralda is\nwis \u00e5nd god \u00e5nd al f\u00e5rsjande. N\u00eaidam er nw wist, th\u00e5t luk \u00e5nd s\u00ealigh\u00ead\nfon irtha flya mot, jef bosh\u00ead d\u00fcged bidroga m\u00eai, alsa heth er an thju\nt\u00e2l \u00eane rjuchtf\u00eardige \u00e5jendomlikh\u00ead f\u00e5st bonden. Thjus \u00e5jendomlikh\u00ead\nis th\u00ear an l\u00eagen, th\u00e5t m\u00e5n th\u00ear mith n\u00ean l\u00eajen s\u00eage, ner bidroglika\nworda spr\u00eaka ne m\u00eai svnder stem l\u00eath noch svnder sk\u00e2mr\u00e2d, thrvch hvam\nm\u00e5n tha bosa fon hirte bistonda vrk\u00e5nna m\u00eai. N\u00eaidam vsa t\u00e2le thus to\nluk \u00e5nd to s\u00ealigh\u00ead w\u00eajath, \u00e5nd thus mith w\u00e2kt \u00e5jen tha bosa nygonga,\nth\u00earvmbe is hju mith alle rjucht godis t\u00e2le h\u00eaten, \u00e5nd alle tha j\u00eana\nhwam hja an \u00eare halda h\u00e2vath th\u00ear g\u00f4me fon. Tha hwat is b\u00earth. Alsa\nring th\u00ear mong vsa halfsusterum \u00e5nd halfbrotharum bidrogar vpk\u00eamon,\ntham hjara selva fori godis skalkum utjavon, also ring is th\u00e5t owers\nwrden. Tha bidroglika prestera \u00e5nd tha wrangwr\u00eaja forsta th\u00ear immer\ns\u00eamin h\u00ealadon, wildon n\u00eai wilk\u00ear l\u00eava \u00e5nd buta god-is \u00eawa dvan. In\nhjara tsjodish\u00ead send hja to gvngen \u00e5nd h\u00e5von \u00f4thera t\u00e2la forsvnnen,\ntil thju hja h\u00eamlik machte spr\u00eaka in \u00e5jenw\u00e5rtha fon alrek \u00f4therum,\nvr alle bosa thinga \u00e5nd vr alle vnw\u00earthlika thinga svnder th\u00e5t\nsteml\u00eath hjam vrr\u00eada mocht nach sk\u00e2mr\u00e2d hjara gel\u00e2t vrderva. Men\nhwat is th\u00earut bern. \u00cavin blyd as-t s\u00ead th\u00eara goda kr\u00fbdum fon vnder\nne grvnd ut vntk\u00eamth, th\u00e5t avb\u00ear s\u00eajed is thrvch goda ljuda by helle\nd\u00eai, \u00eaven blyd brength tyd tha sk\u00e2dlika kr\u00fbda an-t ljucht, th\u00ear s\u00eajed\nsend thrvch bosa ljuda in-t forborgne \u00e5nd by thjustrenesse.\n\nTha lodderiga mangertne \u00e5nd tha vnm\u00e5nlika kn\u00e2pa th\u00ear mitha vvla\npresterum \u00e5nd forstum horadon vntlvkadon tha nya t\u00e2la an hjara bola,\nth\u00earwisa send hja forth kvmen \u00eamong tha folkrum, til thju hja god-is\nt\u00e2le gl\u00e2d vrjetten h\u00e5ve. Wilst nw w\u00eata hwat th\u00ear of wrden is? Nv\nsteml\u00eath ner gel\u00e2t hjara bosa tochta navt longer mar vrr\u00eadon, nv is\nd\u00fcged fon ut hjara midden w\u00eaken, wisdom is folgth \u00e5nd frydom is mith\ngvngen, \u00eandracht is sok r\u00e2kt \u00e5nd twispalt heth sin st\u00ead innommen,\nljafde is fljucht \u00e5nd hordom sith mith nyd an t\u00eafel, \u00e5nd th\u00ear \u00ear\nrjuchtf\u00eardichh\u00ead welde, welth nv th\u00e5t sw\u00eard. Alle send sl\u00e2vona wrden,\ntha ljuda fon hjara h\u00eara, fon nyd, bosa lusta \u00e5nd bigyrlikh\u00ead. H\u00eade hja\nnvm\u00e2r \u00eane t\u00e2le forsvnnen, m\u00fcglik was-t th\u00e5n jet en lith god gvngen. Men\nhja h\u00e5von alsa f\u00ealo t\u00e2la utfonden as th\u00ear st\u00e2ta send. Th\u00earthrvch m\u00eai\nth\u00e5t \u00eane folk th\u00e5t \u00f4re folk \u00eavin min forst\u00e2n as thju kv thene hvnd\n\u00e5nd thi wolf th\u00e5t sk\u00eap. Thit m\u00fcgath tha stjurar bitjuga. Thach d\u00e2n\u00e2\nis-t nv w\u00eai kvmen, th\u00e5t alle sl\u00e2vona folkar m\u00e5nlik \u00f4thara lik \u00f4ra\nm\u00e5nniska biskoja \u00e5nd th\u00e5t hja to straffe hjarar vndigerh\u00ead \u00e5nd fon\nhjara vrm\u00eatenh\u00ead, m\u00e5nlik \u00f4thera alsa long biorloge \u00e5nd bikampa moton\ntil thju alle vrdilgad send.\n\n\n\n\n\n\nHYR IS NV MIN R\u00caD.\n\n\nBist thv alsa gyrich that thu irtha all\u00eana erva wilste, alsa achst thv\nnimmer m\u00e2re n\u00ean \u00f4re t\u00e2le ovir thina w\u00eara ni kvma to l\u00eatane as god-is\nt\u00e2le, \u00e5nd th\u00e5n achst thv to njodane, til thju thin \u00e5jn t\u00e2le fry fon\nuth\u00eameda klinka bilyweth. Wilst thv th\u00e5t er svme fon Lydas bern \u00e5nd\nfon Findas bern resta, s\u00e2 dvath stv \u00eavin alsa. Thju t\u00e2le th\u00eara Ast\nSk\u00eanlandar is thrvch tha wla M\u00e2gjara vrbr\u00fbd; thju t\u00e2le th\u00eara Kaltana\nfolgar is thrvch tha sm\u00fbgrige Gole vrderven. Nv send wi alsa mild w\u00east\nvmbe tha witherkvmande Hell\u00eana folgar wither in vs midden to n\u00eamande,\nmen ik skrom \u00e5nd ben s\u00earelik ange, th\u00e5t hja vs mild-sa vrjelda skilun\nmith vrbr\u00fbding vsra r\u00eane t\u00e2le.\n\nF\u00fcl h\u00e5von wi witherf\u00e2ren, men fon alle burgum, th\u00ear thrvch arge\ntyd vrhomlath send \u00e5nd vrdiligad, heth Irtha Fryasburch vnforleth\nbihalden; \u00e5k m\u00eai ik th\u00ear by melda th\u00e5t Fryas jeftha god-is t\u00e2le hir\nevin vnforleth bihalden is.\n\nHyr to Texland most m\u00e5n thus skola stifta, fon alle st\u00e2tum th\u00ear\net mitha alda s\u00eadum halda, most-et jongk folk hyr hinne senden\nwrde, \u00e5fterdam mochton th\u00eara utl\u00eared w\u00eare tha \u00f4ra helpa th\u00ear to\nhonk vrb\u00eaide. Willath tha \u00f4ra folkar ysre w\u00earon fon thi sella \u00eand\nth\u00earvr mith thi spr\u00eaka \u00e5nd thinga, s\u00e2 moton hja to god-ist\u00e2le wither\nk\u00eara. L\u00earath hja god-is t\u00e2le s\u00e2 skilun tha worda fry-s\u00e2 \u00e5nd rjucht-h\u00e2\nto hjara inkvma, in hjara br\u00eain skilet th\u00e5n bijina to glimmande \u00e5nd\nto glorande til thju ella to-ne logha warth. Thissa logha skil alle\nbalda forsta vrt\u00eara \u00e5nd alle skinfr\u00e2na \u00e5nd sm\u00fbgriga prestera.\n\nTha h\u00eainde \u00e5nd f\u00earh\u00eamande sendabodon h\u00eadon nocht fon vr th\u00e5t skrift,\nthach th\u00ear ne k\u00eamon n\u00eane skola. Th\u00e5 stifte Adel selva skola, \u00e5fter\nhim d\u00eadon tha \u00f4ra forsta lik hy. J\u00earlikis gvngon Adel \u00e5nd Ifkja tha\nskola skoja. Fandon hja th\u00e5n \u00eamong tha inh\u00eamar \u00e5nd uth\u00eamar seliga th\u00ear\nekkorum frjundskip b\u00e2radon, s\u00e2 l\u00eaton b\u00eade gr\u00e2te blidskip blika. H\u00eadon\nsvme seliga ekkorum frjundskip sworen, alsa l\u00eaton hja alra mannalik\nto manlik \u00f4rum kvma, mith gr\u00e2te st\u00e2t l\u00eaton hja th\u00e5n hjara n\u00f4ma in en\nbok skriva, thrvch hjam th\u00e5t bok th\u00eara frjundskip h\u00eaten, \u00e5fter dam\nwarth f\u00earst halden. Al thissa pl\u00eaga wrde d\u00ean vmbe tha asvndergana\ntwyga fon Fryas stam wither et s\u00eamene to sn\u00f4rane. Men tha famna th\u00ear\nAdel \u00e5nd Ifkja nydich w\u00earon, s\u00eaidon that hja-t niwerth \u00f4re vr d\u00eadon\nas vmb en gode hrop, \u00e5nd vmb bi gr\u00e2dum to weldana in ovir \u00eanis \u00f4ther\nman his st\u00e2t.\n\nBy min t\u00e2t sinra skriftum h\u00e5v ik \u00eanen br\u00eaf funden, skr\u00eavin thrvch\nLjudg\u00earth thene G\u00eartm\u00e5n [96], bihalva svmlika s\u00eaka th\u00ear min t\u00e2t all\u00eana\njelde, j\u00eaf ik hyr th\u00e5t \u00f4thera to th\u00e5t besta.\n\nPang-ab, th\u00e2t is fyf w\u00e5tera \u00e5nd hw\u00ear neffen wi wech kvme, is-ne\nrunstr\u00e2me fon afsvnderlika sk\u00eanh\u00ead, \u00e5nd fif w\u00e5tera h\u00eaten vmb thet\nfjuwer \u00f4ra runstrama thrvch sine mvnd in s\u00ea floja. \u00cal fere \u00e2stwarth is\nnoch ne gr\u00e2te runstr\u00e2me th\u00ear h\u00ealige jeftha fr\u00e2na Gong-ga h\u00eaten. Twisk\nthysum runstr\u00e2mne is-t l\u00f4nd th\u00eara Hindos. B\u00eada runstr\u00e2ma runath fon\ntha h\u00e2ga bergum n\u00eai tha delta del. Tha berga hwan\u00e2 se del str\u00e2me\nsind alsa h\u00e2ch thet se to tha himel l\u00e5ja. Th\u00earvmbe w\u00e5rth-et berchta\nHimell\u00e2ja berchta h\u00eaten. Vnder tha Hindos \u00e5nd \u00f4thera ut-a l\u00f4ndum sind\nwelka ljuda mank th\u00ear an stilnise by malkorum kvma. Se gel\u00e2vath thet\nse vnforbastere bern Findas sind. Se gel\u00e2vath thet Finda fon ut-et\nHimmell\u00e5ja berchta bern is, hvan\u00e2 se mith hjara bern n\u00eai tha delta\njeftha l\u00eagte togen is. Welke vnder tham gel\u00e2vath thet se mith hjra\nbern vppet skum th\u00ear h\u00ealige Gongga del gonggen is. Th\u00earvmbe skolde thi\nrunstr\u00e2me h\u00ealige Gongga h\u00eata. M\u00e2r tha prestera th\u00ear ut en \u00f4r l\u00f4nd wech\nkvma l\u00eaton thi ljuda vpsp\u00eara \u00e5nd vrbarna, th\u00earvmbe ne thurvath se far\nhjara s\u00eak nit \u00f4pentlik ut ni kvma. In thet l\u00f4nd sind \u00f4lle prestera tjok\n\u00e5nd rik. In hjara ch\u00e5rka werthat \u00f4llerl\u00eaja drochtenlika byldon fvnden,\nth\u00ear vnder sind f\u00ealo golden mank. Biwesta Pangab th\u00ear sind tha Yra\njeftha wranga, tha Gedrostne jeftha britne, \u00e5nd tha Orjetten jeftha\nvrjetne. Ol thisa n\u00f4ma sind-ar thrvch tha nydige prestera j\u00eaven,\nthrvchdam hja fon ar fljuchte, vmb s\u00eada \u00e5nd gel\u00e2v. bi hjara kvmste\nh\u00eadon vsa \u00eathla hjara selva \u00e2k an tha \u00e2stlika ower fon Pangab del\nset, men vmb th\u00eara prestera wille sind se \u00e2k n\u00eai th\u00ear wester ower\nf\u00e2ren. Th\u00earthrvch h\u00e5von wi tha Yra \u00e5nd tha \u00f4thera kenna l\u00earth. Tha\nYra ne sind n\u00eane yra m\u00e2r g\u00f4da minska th\u00ear n\u00eana byldon to l\u00eata nach\n\u00f4nbidda, \u00e2k willath se n\u00eana ch\u00e5rka nach prestar doga, \u00e5nd \u00eavin als\nwi-t fr\u00e2na ljucht fon F\u00e5sta vpholda, \u00eavin s\u00e2 holdon se \u00f4llerwechs fjur\nin hjara h\u00fbsa vp. Kvmth m\u00f4n efter \u00eal westlik, \u00f4ls\u00e2 kvmth m\u00f4n by tha\nGedrostne. Fon tha Gedrostne. Thisa sind mith \u00f4ra folkrum bastered \u00e5nd\nspr\u00eakath \u00f4lle afsvnderlika t\u00e2la. Thisa minska sind w\u00earentlik yra bonar,\nth\u00ear ammer mith hjara horsa vp overa fjelda dw\u00e2la, th\u00ear ammer j\u00e2gja\n\u00e5nd r\u00e2wa \u00e5nd th\u00ear hjara selva als salt-\u00e2tha forh\u00eara an tha omh\u00eammande\nforsta, ther wille hwam se alles nither h\u00e2wa hwat se bir\u00eaka m\u00fcge.\n\nThet l\u00f4nd twisk Pangab \u00e5nd ther Gongga is like flet as Fryasl\u00f4nd an tha\ns\u00ea, afwixlath mith fjeldum \u00e5nd waldum, fruchtb\u00e2r an alle d\u00ealum, m\u00e2r\nthet mach nit vrletta that th\u00ear bi hwila th\u00fbsanda by th\u00fbsanda thrvch\nhonger biswike. Thisa hongern\u00eade mach th\u00earvmbe nit an Wr.alda nach\nan Irtha wyten nit wertha, m\u00e2r all\u00eana an tha forsta and prestera. Tha\nHindos sind ivin blode \u00e5nd forf\u00eared from hjara forstum, als tha hindne\nfrom tha wolva sind. Th\u00earvmbe h\u00e5von tha Yra \u00e5nd \u00f4ra ra Hindos h\u00eaten,\nth\u00eat hindne bitjoth. M\u00e2r fon hjara blodh\u00ead w\u00e5rth afgrislika misbruk\nm\u00e2kth. Kvmat th\u00ear f\u00earh\u00eamande k\u00e2pljud vmb k\u00earen to k\u00e2pjande, alsa warth\nalles to jeldum m\u00e2kth. Thrvch tha prestera ni warth et nit w\u00earth,\nhwand thisa noch snoder \u00e5nd jyriger als alle forsta to samene, wytath\n\u00eal god, thet al-et jeld endlik in hjara b\u00fbdar kvmth. Buta \u00e5nd bihalva\nthet tha ljuda th\u00ear f\u00fcl fon hjara forsta lyda, moton hja \u00e2k noch f\u00fcl\nfon thet fenynige \u00e5nd wilde kwik lyda. Th\u00ear send store elefante th\u00ear\nby \u00eale keddum hl\u00e2pa, th\u00ear bihwyla \u00eale fjelda k\u00earen vrtrappe \u00e5nd \u00eale\nthorpa. Th\u00ear sind bonte \u00e5nd swarte katta, tigrum h\u00eaten, th\u00ear s\u00e2 gr\u00e2t\nals gr\u00e2te kalvar sind, th\u00ear minsk \u00e5nd djar vrslynne. B\u00fbta f\u00ealo \u00f4ra\nwriggum sind th\u00ear sn\u00e2ka fon af tha gr\u00e2te \u00eaner wyrme \u00e2l to tha gr\u00e2te\n\u00eaner b\u00e2m. Tha gr\u00e2teste kennath en \u00eale kv vrslynna, m\u00e2r tha lythste sind\nnoch fr\u00easliker als tham. Se holdon hjara selva twisk blom \u00e5nd fruchta\nskul vmb tha minska to big\u00e2na tham th\u00ear of plokja wille. Is m\u00f4n th\u00ear\nfon byten, s\u00e2 mot m\u00f4n st\u00e5rva, hwand \u00e5jen hjara fenyn heth Irtha n\u00eana\nkr\u00fbda j\u00eaven, \u00f4ls\u00e2n\u00e2ka tha minska hjara selva h\u00e5von skildich m\u00e2kt an\nafgodie. Forth sind th\u00ear \u00f4llerl\u00eaja slacht fon h\u00e2chdiska nyndiska \u00e5nd\nadiska, \u00f4l thisa diska sind yvin als tha sn\u00e2ka fon of ne wyrme til-ne\nb\u00e2mstame gr\u00e2t, n\u00eai that hja gr\u00e2t jof fr\u00easlik sind, sind hjara n\u00f4ma,\nth\u00ear ik alle nit noma ni ken, tha aldergr\u00e2testa \u00e2diska sind alg\u00e5ttar\nh\u00eaten, thrvchdam se yvin gr\u00fbsich bitte an thet rotte kwik, that mith-a\nstr\u00e2ma fon boppa n\u00eai tha delta dryweth as an thet l\u00eavande kwik, that\nse big\u00e2na m\u00fcge. An tha westsyde fon Pangab, w\u00e2n\u00e2 wi wech kvme \u00e5nd hwer\nik bern ben, th\u00ear blojath \u00e5nd waxath tha selva fr\u00fbchta \u00e5nd nochta as\nan tha \u00e2stsyde. To f\u00e2ra wrdon er \u00e2k tha selva wrigga fonden, m\u00e5r vsa\n\u00eathla havon alle krylwalda vrb\u00e5rnath \u00e5nd als\u00e2n\u00e2ka \u00e5fter et wilde kwik\nj\u00e2ged, that ther f\u00ea m\u00e5r resta. Kvmth man \u00eal westlik fon Pangab, then\nfinth man neffen fette etta \u00e2k dorra g\u00eastlanda th\u00ear vnendlik skina,\nbihwila ofwixlath mith ljaflika str\u00eaka, hw\u00earan thet \u00e2g forbonden\nbilywet. Vnder tha fruchta fon min land sind f\u00ealo slachta mank, th\u00ear\nik hyr nit fvnden h\u00e5v. Vnder allerl\u00eaja k\u00earen is er \u00e2k golden mank,\n\u00e5k goldg\u00eale aple, hw\u00earfon welke s\u00e2 sw\u00eat as h\u00fbning sind, \u00e5nd welka\nsa wrang as \u00eak. By vs werthat nochta fonden lik bern-h\u00e2veda s\u00e2 gr\u00e2t,\nth\u00ear sit tsys \u00e5nd melok in, werthat se ald s\u00e2 m\u00e2kt man ther \u00f4lja fon,\nfon tha bastum m\u00e2kt m\u00e5n t\u00e2w \u00e5nd fon tha kernum m\u00e2kt m\u00e5n chelka \u00e5nd \u00f4r\nger\u00e2d. Hyr inna walda h\u00e5v ik krup \u00e5nd st\u00e2kb\u00eaja sjan. By vs sind b\u00eaib\u00e2ma\nals jow lindab\u00e2ma, hw\u00earfon tha b\u00eaja f\u00fcl sw\u00eater \u00e5nd thr\u00eaw\u00e2ra gr\u00e2ter\nas st\u00e2kb\u00eaja sind. Hwersa tha d\u00eaga vppa sin olderl\u00f4ngste sind \u00e5nd thju\nsvnne fon top skinth, then skinth se linrjucht vppa jow hole del. Is\nm\u00e5n then mith sin skip \u00eal f\u00ear s\u00fbdlik faren, \u00e5nd m\u00e5n thes midd\u00eais\nmith sin gel\u00e2t n\u00eai-t \u00e2sten k\u00eared, s\u00e2 skinth svnne \u00e5jen thine winstere\nsyde lik se \u00f4wers \u00e5jen thine f\u00eare syde dvath. Hyrmitha wil ik enda,\nm\u00e2r after min skrywe skil-et thi licht nog falla, vmb tha l\u00eajenaftiga\nteltjas to m\u00fcge skiftane fon tha wara tellinga. Jow Ljudg\u00eart.\n\n\n\n\n\n\nTHET SKRIFT FON B\u00caDEN.\n\n\nMine n\u00f4m is B\u00eaden, Hachg\u00e2na his svn. Koner\u00ead min \u00eam is nimmer\nbostigjath \u00e5nd alsa bernl\u00e2s sturven. My heth m\u00e5n in sin st\u00ead\nkoren. Adel thene thredde k\u00e5ning fon thjuse n\u00f4me heth thju k\u00ease\ngodk\u00earth, mites ik him as mina m\u00e5stre bikenna wilde. Buta th\u00e5t fvlle\nerv minre \u00eam heth-er mi en \u00eale plek grvnd j\u00eaven th\u00e5t an mina erva\np\u00e2lade, vnder f\u00e2rw\u00earde that ik th\u00earvp skolde m\u00e5nniska st\u00e5lla ther\nsina ljuda nimmerthe skolde [97].\n\n\n\nth\u00earvmbe wil ik thet hir-ne sted forjune.\n\n\n\n\n\n\nBR\u00caF FON RIKA THJU ALDFAM, VPSEID TO STAVEREN BY-T JOLF\u00caRSTE.\n\n\nJy alle hwam his \u00eathla mith Friso hir k\u00eamon, min \u00earbydnesse to jo. Alsa\njy m\u00eane, send jy vnskeldich an afgodie. Th\u00ear nil ik jvd navt vr spr\u00eaka,\nmen jvd wil ik jo vppen brek wysa, th\u00e5t f\u00ea b\u00eatre sy. Jy w\u00eatath jeftha\njy n\u00eatath navt, ho Wralda thusand glorn\u00f4ma heth, thach th\u00e5t w\u00eatath\njy alle th\u00e5t hy warth Alf\u00eader h\u00eaten, ut \u00ears\u00eake th\u00e5t alles in ut him\nwarth \u00e5nd waxth to f\u00eading sinra skepsela. T-is w\u00ear, th\u00e5t Irtha warth\nbihwyla \u00e2k Alf\u00eadstre h\u00eaten, thrvchdam hju alle fr\u00fcchd \u00e5nd nochta\nb\u00earth, hwermitha m\u00e5nnisk \u00e5nd djar hjara selva f\u00eade. Thach ne skolde\nhju n\u00eane fr\u00fcchd ner nocht navt ne b\u00eara, bydam Wralda hja n\u00eane krefta\nne j\u00eaf. Ak wiva ther hjara bern m\u00e5ma l\u00eata an hjara brosta, werthat\nf\u00eadstra h\u00eaten. Th\u00e2 ne j\u00eaf Wralda th\u00ear n\u00ean melok in, sa ne skoldon\ntha bern th\u00ear n\u00eane b\u00e2te by finda. S\u00e2 th\u00e5t by slot fon reknong Wralda\nall\u00eana f\u00eader bilywet. Th\u00e5t Irtha bihwyla warth Alf\u00eadstre heten, \u00e5nd\n\u00eane m\u00e5m f\u00eadstre, k\u00e5n jeta thrvch-ne wende, men th\u00e5t-ne m\u00e5n him l\u00eat\nf\u00eader h\u00eate vmbe th\u00e5t er t\u00e2t sy, th\u00e5t strid with-\u00e5jen alle r\u00eadnum. Th\u00e2\nik w\u00eat w\u00e2n\u00e2t thjus dw\u00eash\u00ead w\u00eai kvmth. Hark hyr, se kvmth fon vsa l\u00eatha,\n\u00e5nd s\u00e2hwersa thi folgath werthe, s\u00e2 skilun jy th\u00earthrvch sl\u00e2vona wertha\nto smert fon Frya \u00e5nd jowe h\u00e2gmod to.ne straf. Ik skil jo melda ho-t\nby tha sl\u00e2vona folkar to gvngen is, th\u00ear \u00e5fter m\u00eai jy l\u00eara. Tha poppa\nk\u00e5ningar tham n\u00eai wilk\u00ear l\u00eava, st\u00eakath Wralda n\u00eai th\u00eare kr\u00f4ne, ut nyd\nthat Wralda Alf\u00eader h\u00eat, sa wildon hja f\u00eadrum th\u00eara folkar h\u00eata. Nw\nw\u00eat allera mannalik th\u00e5t-ne k\u00eaning navt ovir-ne waxdom ne welth,\n\u00e5nd th\u00e5t im sin f\u00eading thrvch th\u00e5t folk brocht warth, men thach\nwildon hja fvlherdja by hjara form\u00eatenh\u00ead. Til thju hja to-ra dol\nkvma machte, alsa h\u00e2von hja thet forma navt fvld\u00ean w\u00east mith tha frya\njefta, men h\u00e5von hja th\u00e5t folk \u00eane tins vpl\u00eaid. Fori thene sk\u00e5t, tham\nth\u00earof k\u00eam, h\u00earadon hja vrlandiska salt-\u00e2tha, tham hja in-om hjara\nhova l\u00eaidon. Forth namon hja alsa f\u00ealo wiva, as-ra luste, \u00e5nd tha\nlithiga forsta \u00e5nd h\u00eara d\u00eadon al-\u00ean. As twist \u00e5nd tvyspalt \u00e5ftern\u00eai\ninna h\u00fbshaldne glupte \u00e5nd th\u00ear-vr kl\u00e2chta k\u00eamon, th\u00e2 h\u00e5von hja s\u00eaid,\nja-hweder m\u00e5n is th\u00eane f\u00eader fon sin h\u00fbshalden, th\u00earvmbe skil-er th\u00ear\n\u00e2k b\u00e2s \u00e5nd rjuchter ovir w\u00easa. Th\u00e2 k\u00eam wilk\u00ear \u00e5nd \u00eavin as tham mitha\nm\u00e5nnum in ovir tha h\u00fbshaldne welde, gvng er mit tha k\u00e5ningar in ovir\nhjara st\u00e2t \u00e5nd folkar dvan. Th\u00e2 tha k\u00e5ningar et alsa wyd brocht h\u00eadon,\nth\u00e5t hja f\u00eaderum th\u00eara folkar h\u00eate, th\u00e2 gvngon hja to \u00e5nd l\u00eaton\nbyldon \u00e5fter hjara d\u00e2ntne m\u00e2kja, thissa byldon l\u00eaton hja inna tha\ncherka stalla n\u00east tha byldon th\u00eara drochtne \u00e5nd thi jena tham th\u00ear\nnavt far b\u00fbgja nilde, warth ombrocht jeftha an k\u00eadne d\u00ean. Jow \u00eathla\n\u00e5nd tha Twisklandar h\u00e5von mitha poppa forsta ommegvngen, d\u00e2na h\u00e5von\nhja thjuse dw\u00eash\u00ead l\u00eared. Tha navt all\u00eana th\u00e5t svme jower m\u00e5n hjara\nselva skeldich m\u00e2kja an glorn\u00f4ma r\u00e2w, \u00e2k mot ik my vr f\u00ealo jower wiva\nbikl\u00e2gja. Werthat by jo m\u00e5n fvnden, tham mith Wralda an \u00ean lin wille,\nth\u00ear werthat by jo wiva fvnden, th\u00ear et m\u00eai Frya wille. Vmbe th\u00e5t hja\nbern b\u00eared h\u00e5ve, l\u00eatath hja hjara selva modar h\u00eata. Tha hja vrjettath,\nthat Frya bern b\u00earde svnder jengong \u00eanis m\u00e5n. J\u00e5 navt all\u00eana th\u00e5t\nhja Frya \u00e5nd tha \u00earemodar fon hjara glor-rika n\u00f4ma bir\u00e2wa wille,\nhw\u00earan hja navt n\u00e2ka ne m\u00fcge, hja dvath al\u00ean mitha glorn\u00f4ma fon hjara\nn\u00easta. Th\u00ear send wiva th\u00ear hjara selva l\u00eatath frovva h\u00eata, afsken\nhja w\u00eate th\u00e5t thjuse n\u00f4me all\u00eana to forsta wiva h\u00eareth. Ak l\u00eatath hja\nhjara toghatera f\u00e2mna h\u00eata, vntankes hja w\u00eate, th\u00e5t n\u00eane mang\u00eart alsa\nh\u00eata ne m\u00eai, w\u00e2ra hju to \u00eane burch h\u00earth. Jy alle w\u00e2nath th\u00e5t jy thruch\nth\u00e5t n\u00f4m r\u00e2wa b\u00eatre werthe, thach jy vrjettath th\u00e5t nyd th\u00ear an klywet\n\u00e5nd th\u00e5t elk kw\u00e2d sine tuchtrode s\u00eajath. K\u00earath jy navt ne wither,\ns\u00e2 skil tid th\u00ear waxdom an j\u00eava, alsa st\u00earik th\u00e5t m\u00e5n et ende th\u00ear of\nnavt bisj\u00e2 ne m\u00eai. Jow \u00e5fterkvmanda skilun th\u00ear mith f\u00eaterath wertha,\nhja ne skilun navt ne bigripa hw\u00e2nat thi sl\u00e2ga w\u00eai kvme. Men afsk\u00ean jy\ntha f\u00e2mna n\u00eane burch bvwe \u00e5nd an lot vrl\u00eate, thach skilun th\u00ear bilywa,\nhja skilun fon ut wald \u00e5nd holum kvma, hja skilun jow \u00e5fterkvmande\nbiwysa th\u00e5t jy th\u00ear willens skildech an send. Th\u00e5n skil m\u00e5n jo vrdema,\njow skina skilun vrf\u00earth fon ut-a gr\u00eavum rysa, hja skilun Wr.alda,\nhja skilun Frya \u00e5nd hjara f\u00e2mna anhropa, th\u00e2 nimman skil-er \u00e5wet an\nb\u00eatra ne m\u00fcge, bif\u00e2re th\u00e5t Jol in op en ore hl\u00e2phring tr\u00eath, men th\u00e5t\nskil \u00earist b\u00eara as thr\u00ea th\u00fbsand j\u00ear vrhl\u00e2pen send \u00e5fter thisse \u00eaw.\n\n\n                       ENDE FON RIKAS BR\u00caF. [98]\n\n\n\n\n\n\nth\u00earvmbe wil ik th\u00e5t forma vr swarte Adel skriva. Swarte Adel w\u00eare\nthene fjurde kening \u00e5fter Friso. Bi sin j\u00fcged heth-er to Texland\nl\u00eared, \u00e5ftern\u00eai heth-er to St\u00e2veren l\u00eared, \u00e5nd forth heth-er thrvch\novir alle st\u00e2ta f\u00e2ren. Th\u00e2 th\u00e5t er fjuwer \u00e5nd tvintich j\u00ear w\u00eare,\nheth sin t\u00e2t m\u00e2ked th\u00e5t-er to Asega-\u00e2skar k\u00earen is. Th\u00e2-er \u00eanmel\n\u00e2skar w\u00eare, \u00e2skte hi altid in-t f\u00e2rd\u00eal th\u00eara \u00e5rma. Tha rika, s\u00ead-er,\npl\u00eagath \u00eanoch vnrjuchta thinga thrvch middel fon hjara jeld, th\u00earvmbe\n\u00e2gon wi to njvdane th\u00e5t tha \u00e5rma n\u00eai vs omme sjan. Thrvch th\u00e2-s \u00e5nd\n\u00f4ra r\u00eadne w\u00ear-i thene frjund th\u00eara \u00e5rma \u00e5nd th\u00eara rika skrik. Alsa\n\u00e5rg is-t kvmen th\u00e5t sin t\u00e2t him n\u00eai tha \u00e2gum sach. Th\u00e2 sin t\u00e2t fallen\nwas, \u00e2nd hy vppa tham-his s\u00eatel klywed, th\u00e2 wild-er \u00eavin god sin ambt\nbihalda, lik as tha keningar fon-t \u00e2sta pl\u00eagath. Tha rika nildon th\u00e5t\nnavt ne d\u00e2ja, men nw hlip allet \u00f4ra folk to h\u00e2pe, \u00e5nd tha rika w\u00earon\nblyde that hja h\u00eal-h\u00fbd-is fon th\u00eare acht ofk\u00eamon. Fon to ne h\u00earade\nm\u00e5n nimmar m\u00e2ra ovir \u00ealika rjucht pet\u00e2rja. Hi dumde tha rika \u00e5nd hi\nstrykte tha \u00e5rma, mith hwam his helpe hi alle s\u00eakum \u00e2skte, th\u00ear-er\nbistek vp h\u00eade. Kening Askar lik-er immer h\u00eaten warth, w\u00eare by sjugun\nirthf\u00eat l\u00f4nge, s\u00e2 gr\u00e2t sin t\u00f4l w\u00ear, w\u00earon \u00e2k sina krefta. Hi h\u00eade-n\nhel forst\u00e2n, s\u00e2 th\u00e5t-er alles forst\u00e2nde, hw\u00earwr that spr\u00eaken warth,\nthach in sin dvan ne macht m\u00e5n n\u00eane wisdom sp\u00eara. Bi-n sk\u00ean \u00f4nhlite\nh\u00ead-er \u00eane glade tonge, men jeta swarter as sin h\u00ear is sine s\u00eale\nfvnden. Th\u00e2 that-er \u00ean j\u00ear kening w\u00eare, n\u00eads\u00eakte hi alle kn\u00e2pa fon\nsin st\u00e2t, hja skoldon jerlikis vppet k\u00e5mp kvma \u00e5nd th\u00ear skin-orloch\nm\u00e2kja. In-t \u00earost h\u00eade-r th\u00ear spul mith, men to tha lersta warth-et\ns\u00e2 men\u00earlik, that ald \u00e5nd jong ut alle wrdum w\u00eai k\u00eamon to fr\u00eajande\njef hja machte mith dva. Th\u00e2 hi-t alsa f\u00eare brocht h\u00eade, l\u00eat-er\nw\u00earskola stifta. Tha rika k\u00eamon to b\u00e2rane \u00e5nd s\u00eaidon, that hjara\nbern nw n\u00ean l\u00easa nach skryva navt ne l\u00earade. Askar ne melde-t navt,\nmen as th\u00ear kirt \u00e5fter wither skin-orloch halden warth, gvng-er vppen\nvpstal stonda, \u00e5nd k\u00eatha hl\u00fbd. Tha rika sind to my kvmen to b\u00e2rana,\nth\u00e5t hjara kn\u00e2pa n\u00ean l\u00easa nach skryva noch l\u00eara, ik n.\u00e5v th\u00ear nawet\nvp s\u00eaith, thach hir wil ik mine m\u00eanong sedsa, \u00e5nd an tha m\u00eana acht\nbithinga l\u00eata. Th\u00e2 alrek nw n\u00eaisgyrich n\u00eai him vpsach, s\u00eaid-er forther,\nn\u00eai min bigrip mot m\u00e5n hjud th\u00e5t l\u00easa \u00e5nd skriva tha f\u00e2mna \u00e5nd alda\nlichta vrl\u00eata. Ik n-il n\u00ean kw\u00e2d spr\u00eaka vr vsa \u00eathla, ik wil all\u00eana\nsega, vndera tyda hw\u00earvp thrvch svme s\u00e2 herde bogath warth, h\u00e5von tha\nburchf\u00e2mna twyspalt inovir vsa l\u00e2nda brocht, \u00e5nd tha Modera f\u00fcr \u00e5nd\nn\u00eai ne kvnd\u00f4n twyspalt navt wither to-t land ut ne dryva. Jeta \u00e5rger,\nthahwila hja k\u00e5lta \u00e5nd pet\u00e5rade vr n\u00e2del\u00e2sa pl\u00eaga, send tha Gola\nkvmen \u00e5nd h\u00e2von al vsa sk\u00eana s\u00fbdarlanda r\u00e2weth. H\u00eamisd\u00eaga send hja\nmith vsa vrbr\u00fbda brotharum \u00e5nd hjara salt-\u00e2thum al overa Skelda kvmen,\nvs rest thus to kjasane twisk-et b\u00eara fon juk jef sw\u00eard. Willath wi fry\nbilyw\u00e2, alsa \u00e2gon tha kn\u00e2pa th\u00e5t l\u00easa \u00e5nd skryva f\u00e2rh\u00f4ndis \u00e5fterw\u00eai-n\nto l\u00eatane \u00e5nd in st\u00eade that hja invppa m\u00eaide hwip \u00e5nd swik sp\u00eale,\nmoton hja mith sw\u00eard \u00e5nd sp\u00ear sp\u00eala. Send wi in alle d\u00eala ofned \u00e5nd\ntha kn\u00e2pa stor enoch vmb helmet \u00e5nd skild to b\u00earane \u00e5nd tha w\u00eapne\nto h\u00f4nt\u00earane, then skil ik my mith jower helpa vppa thene fjand\nwerpa. Tha Gola m\u00eaieath then tha nitherl\u00eaga fon hjara helpar \u00e5nd\nsalt-\u00e2thum vppa vsa fjeldum skryva mith-et blod, th\u00e5t \u00fbt hjara wndum\ndrjupth. H\u00e5von wi thene fyand \u00ean mel far vs \u00fbt dr\u00eaven, alsa moton wi\nth\u00earmith forth gvnga, alhwenne th\u00ear n\u00ean Gola ner Sl\u00e2vona nach Tartara\nm\u00e2ra fon Fryas erv to vrdryvane send. Tha-s rjucht, hrypon tha m\u00e2sta\n\u00e5nd tha rika ne thvradon hjara mvla navt \u00eapen ne dva. Thjus tospr\u00eake\nh\u00ead er sekur to fara forsonnen \u00e5nd vrskriva l\u00eaten, hwand s-\u00eawendis fon\nth\u00eare selvare d\u00eai w\u00earon tha ofskriftum th\u00eara hwel in twintich h\u00f4nda\n\u00e5nd thi alle w\u00earon \u00eanishl\u00fbdende. Aftern\u00eai bifel-er tha skipmanna,\nhja skoldon dubbele f\u00e2rst\u00eawene m\u00e2kja l\u00eata, hw\u00earan m\u00e5n \u00eane st\u00ealen\nkr\u00e2nboga macht f\u00e5stigja. Th\u00eara th\u00ear \u00e5fterw\u00eai bil\u00eav warth bibot,\nkvn imman sw\u00eara that-er n\u00eane midle navt n\u00eade, alsa moston tha rika\nfon sin g\u00e2-t bitalja. Hjud skil m\u00e5n sjan hw\u00ear vppa al th\u00e5t b\u00e2 h\u00eai\n\u00fbthl\u00e2pen is. An-t north-ende fon Britanja th\u00e5t fvl mith h\u00e2ga bergum\nis, th\u00ear sit en Skots folk, vr-et m\u00e2rad\u00eal \u00fbt Fryas blod sproten,\nvr-a \u00eane helte send hja \u00fbt K\u00e5ltanafolgar, vr-et \u00f4ra d\u00eal \u00fbt Britne\n\u00e5nd bannane, th\u00ear by gr\u00e2dum mith tyd fon-\u00fbt-a tinl\u00f4num th\u00ear hinna\nfljuchte. Th\u00ear ut-a tinl\u00f4na k\u00eamon, h\u00e5vath algadur vrlandiska wiva\njeftha fon vrlandis tuk. Thi alle send vnder-et weld th\u00eara Golum,\nhjara w\u00eapne send woden boga \u00e5nd spryta mith pintum fon herthis-hornum\n\u00e2k fon flintum. Hjara h\u00fbsa send fon s\u00e2dum \u00e5nd str\u00ea \u00e5nd svme h\u00eamath\ninna hola th\u00eara bergum. Sk\u00eapon th\u00ear hja r\u00e2wed h\u00e5ve, is hjara \u00eange\nsk\u00e5t. Mong tha \u00e5fterkvmanda th\u00eara K\u00e5ltanafolgar h\u00e5vath svme jeta ysera\nw\u00eapne, th\u00ear hja fon hjara \u00eathlum urven h\u00e5ve. Vmbe nw god forst\u00e2n to\nwerthande, m\u00f4t ik min telling vr th\u00e5t Skotse folk resta l\u00eata, \u00e5nd\n\u00eawet fon tha h\u00eainda Kr\u00eakalanda skriva. Tha h\u00eainda Kr\u00eakalanda h\u00e5von vs\nto fara all\u00eana to h\u00earath, men sunt vnh\u00fcglika tidum h\u00e5von ra th\u00ear \u00e2k\n\u00e5fterkvmanda fon Lyda \u00e5nd fon Finda nitherset, fon tha lersta k\u00eamon\nto tha lersta en \u00eale h\u00e2pe fon Tr\u00f4je. Tr\u00f4je alsa heth \u00eane st\u00eade h\u00eaten,\nth\u00ear et folk fon tha f\u00eare Kr\u00eakalanda innomth \u00e5nd vrhomelt heth. Th\u00e2\ntha Tr\u00f4jana to tha h\u00eainda Kr\u00eakalandum nestled w\u00earon, tha h\u00e5von hja\nth\u00ear mith tid \u00e5nd flit \u00eane sterke st\u00ead mith w\u00e2lla \u00e5nd burgum bvwed,\nRome, that is Rum, h\u00eaten. Th\u00e2 th\u00e5t d\u00ean was, heth th\u00e5t folk him selva\nthrvch lest \u00e5nd weld fon th\u00e5t \u00eale l\u00e2nd m\u00e2ster m\u00e2ked. Th\u00e5t folk th\u00e5t\nanda s\u00fbdside th\u00eare Middels\u00ea h\u00eamth, is f\u00e2r-et m\u00e2ra d\u00eal fon Fhonysja\nw\u00eai kvmen. Tha Fhonysjar [99] send en bastred folk, hja send fon Fryas\nblod \u00e5nd fon Findas blod \u00e5nd fon Lyda his blod. Th\u00e5t folk fon Lyda send\nth\u00ear as sl\u00e2vona, men thrvch tha vntucht th\u00ear wyva h\u00e5von thissa swarte\nm\u00e5nniska al-et \u00f4ra folk bastered \u00e5nd brun vrf\u00e5rvet. Thit folk \u00e5nd\ntham fon Rome k\u00e5mpath \u00f4l\u00e2n vmb-et m\u00e2sterskip fon tha Middels\u00ea. Forth\nl\u00eavath tham fon Roma an fjandskip with tha Fonysjar, \u00e5nd hjara prestera\nth\u00ear-et rik all\u00eana welda wille wr irtha, ne m\u00fcgon tha Gola navt ne\nsjan. Th\u00e5t forma h\u00e5von hja tha Fphonysjar Mis-selja ofnomen, d\u00e2n\u00e2 alle\nlanda, th\u00ear s\u00fbdward, westward \u00e5nd northward lidsa, \u00e2k et s\u00fbdard\u00eal\nfon Britanja, \u00e5nd allerw\u00eaikes h\u00e5von hja tha Fonysjar prestera, that\nh\u00eath tha Gola vrj\u00e2geth, d\u00e2n\u00e2 sind thusanda Gola n\u00eai north Brittanja\nbrit. Kirt vrl\u00eaden was th\u00ear tha vreste th\u00eara Golum s\u00eaten vppa th\u00eare\nburch, th\u00ear is k\u00eathen K\u00earen\u00e5k that is herne, hwanath hi sin bif\u00eala jef\nan alle \u00f4ra Gola. Ak was th\u00ear al hjara gold togadur brocht. K\u00earen herne\njeftha K\u00earen\u00e5k is \u00eane st\u00eanen burch, th\u00ear \u00ear an K\u00e5lta h\u00earde. Th\u00earvmbe\nwildon tha f\u00e2mna fon tha \u00e5fterkvmande th\u00eara K\u00e5ltana-folgar tha burch\nwither h\u00e2. Alsa was thrvch tha fyanskip th\u00eara f\u00e2mna \u00e5nd th\u00eara Golum\nfaithe \u00e5nd twist in ovir th\u00e5t Berchland kvmen mith morth \u00e5nd br\u00f4nd. Vsa\nstj\u00fbrar k\u00eamon th\u00ear f\u00e2ken wol h\u00e2lja, th\u00e5t hja sellade fori tobir\u00eade\nh\u00fbdum \u00e5nd linne. Askar was often mith w\u00east, an stilnesse h\u00ead-er mith\ntha f\u00e2mna \u00e5nd mith svme forstum \u00e2tskip sloten, \u00e5nd him selva forbonden\nvmbe tha Gola to vrj\u00e2gane \u00fbt K\u00earen\u00e5k. As-er th\u00earn\u00eai wither k\u00eam j\u00eaf hi\ntha forsta \u00e5nd wigandliksta manna ysere helma \u00e5nd st\u00eala boga. Orloch\nwas mith kvmen \u00e5nd kirt \u00e5fter flojadon str\u00e2ma blod by tha hellinga\nth\u00eara bergum del. Th\u00e2 Askar m\u00eande that kans him tol\u00e2kte, gvng-er mith\nfjuwertich sk\u00eapum hin \u00e5nd nam K\u00earen\u00e5k \u00e5nd thene vreste th\u00eara Golum\nmith al sine gold. Th\u00e5t folk w\u00earmith hi with tha salt-\u00e2thum thera\nGolum k\u00e5mped h\u00eade, h\u00ead-er \u00fbt-a Saxanamarkum lvkt mith lofte fon gr\u00e2te\nh\u00eara-r\u00e2ve \u00e5nd but. Thus warth tha Gola n\u00eawet l\u00eaten. Aftern\u00eai nam-er\ntw\u00e2 \u00ealanda to berch far sinum sk\u00eapum, \u00e5nd hw\u00e2nath hi l\u00eater \u00fbtgvng vmb\nalle Fonysjar sk\u00eapa \u00e5nd st\u00eada to bir\u00e2wane th\u00ear hi big\u00e2na kv. Tha er\ntobek k\u00eam brocht-i tomet sexhvndred th\u00eara storeste kn\u00e2pum fon th\u00e5t\nSkotse berchfolk mith. Hi s\u00eaide that hja him to borgum j\u00eaven w\u00earen,\ntil thju hi s\u00eakur w\u00easa machte th\u00e5t tha eldra him skolde trow bilywa,\nmen-t was jok, hi hild ra as lifw\u00eare et sina hova, th\u00ear hja allera\ndistik les kr\u00eajon in-t ryda \u00e5nd in-t h\u00f4ndt\u00eara fon allerl\u00eaja w\u00eapne. Tha\nDenamarkar tham hjara selva sunt l\u00f4ng boppa alle \u00f4ra stj\u00fbrar stoltlike\ns\u00eak\u00e5mpar h\u00eate, h\u00eadon s\u00e2 ringe navt fon Askar sina glorrika d\u00eadum navt\nne h\u00eared, jef hja wrdon nydich th\u00ear vr, th\u00earm\u00eate, that hja wilde orloch\nbrensa over-ne s\u00ea \u00e5nd over sina landa. Sjan hyr, ho hi orloch formitha\nmachte. Twisk tha bvwfala th\u00eare vrhomelde burch Stavja was jeta \u00eane\nsnode burchf\u00e2m mith svme f\u00e2mna s\u00eaten. Hjra n\u00f4me was R\u00eaintja \u00e5nd th\u00ear\ngvng en gr\u00e2te hrop fon hira wish\u00ead \u00fbt. Thjus f\u00e2m b\u00e2d an Askar hjra\nhelpe vnder bithing, that Askar skolde tha burch Stavja wither vpbvwa\nl\u00eate. As-er him th\u00ear to forbonden h\u00eade, gvng R\u00eaintja mith thrim f\u00e2mna\nn\u00eai Hals, [100] nachtis gvng hju r\u00eaisa \u00e5nd thes d\u00eais k\u00eathe hju vppa\nalle markum \u00e5nd binna alle m\u00eaidum. Wralda s\u00eaide hju h\u00eade hja thrvch\nthongar tohropa l\u00eata th\u00e5t allet Fryas folk moston frjunda wertha, lik\nsustar \u00e5nd brothar t\u00e2med, owers skolde Findas folk kvma \u00e5nd ra alle\nfon irtha vrdilligja. N\u00eai thongar w\u00earon Fryas sjvgun w\u00e2kf\u00e2mkes hja\nanda dr\u00e2me forskinnen, sjvgun nachta \u00e5fter ekk\u00f4-rum. Hja h\u00eade seith\nboppa Fryas landum swabbert ramp mith juk \u00e5nd k\u00eadne omme. Th\u00earvmbe\nmoton alle folkar th\u00ear \u00fbt Frya sproten send hjara ton\u00f4ma w\u00eai werpa\n\u00e5nd hjara selva all\u00eana Fryas bern jeftha folk h\u00eata. Forth moton alle\nvpstonda \u00e5nd et Findas folk fon Fryas erv dryva. Nillath hja th\u00e5t\nnavt ne dva, alsa skilun hja sl\u00e2vona benda vmbe hjara halsa kr\u00eaja,\nalsa skilun tha vrlandaska h\u00eara hjara bern misbruka \u00e5nd frytra\nl\u00eata, til thju th\u00e5t blod sygath inna jowre gr\u00eava. Th\u00e5n skilun tha\nskinna jowre \u00eathla jo kvma wekja \u00e5nd jo bikyvja vr jo lefh\u00ead \u00e5nd\nvndigerh\u00ead. Th\u00e5t dvme folk, th\u00e5t thrvch todvan th\u00eara M\u00e2gyara al\nan sa f\u00fcl dw\u00eash\u00ead wenth was, l\u00e2vadon alles hwat hju s\u00eaide \u00e5nd tha\nm\u00e5mma klimdon hjara bern \u00e5jen hjara brosta an. Th\u00e2 R\u00eaintja thene\nkening fon Hals \u00e5nd alle \u00f4thera manniska to \u00eandracht vrwrocht hede,\nsand hju bodon n\u00eai Askar \u00e5nd t\u00e2g selva alingen thene Balda s\u00ea. D\u00e2n\u00e2\ngvng hju by tha Hlith-h\u00e2war, althus h\u00eaten vmbe that hja hjara fyanda\nimmer n\u00eai thet \u00f4nhlite h\u00e2we. Tha Hlithh\u00e2war send britne \u00e2nd bannene\nfon vs \u00e5jn folk th\u00e5t inna tha Twisklanda sit \u00e5nd omme dwarelt. Hjara\nwyva h\u00e2von hja m\u00east algadur fon tha Tartara r\u00e2wed. Tha Tartara s\u00eand\nen d\u00eal fon Findas slachte \u00e5nd althus thrvch tha Twisklandar h\u00eaten\nvmbe th\u00e5t hja nimmerthe n\u00ean fr\u00eatho wille, men tha m\u00e5nniska alti \u00fbt\ntarta to strydande. Forth gvng hju \u00e5ftera Saxnamarka tweres thrvch tha\n\u00f4ra Twisklanda hin, allerw\u00eaikes th\u00e5t selva \u00fbtk\u00eatha. N\u00eai twam j\u00ear om\nw\u00earon, k\u00eam hju allingen th\u00eare R\u00eane to honk. By tha Twisklandar hede\nhju hjara selva as Moder \u00fbtj\u00e2n \u00e5nd s\u00eaid th\u00e5t hja mochton as fry \u00e5nd\nfranka m\u00e5nniska wither kvma, men th\u00e5n mosten hja ovir tha R\u00eane gvngga\n\u00e5nd tha Gola folgar \u00fbt Fryas s\u00fbdarlandum j\u00e2gja. As hja th\u00e5t d\u00eade,\nsa skolde hjra k\u00eaning Askar overa Skelda gvngga \u00e5nd th\u00ear th\u00e5t land\nofwinna. By tha Twisklandar send f\u00ealo tjoda pl\u00eaga fon tha Tartarum \u00e5nd\nM\u00e2gjara binna glupt, men \u00e2k f\u00fcl send th\u00ear fon vsa s\u00eadum bil\u00eawen. Th\u00ear\nthrvch h\u00e5vath hja jeta f\u00e2mna th\u00ear tha bern l\u00eara \u00e5nd tha alda r\u00ead\njeva. Bit-anfang w\u00earon hja Reintja nydich, men to tha lesta w\u00e5rth\nhju thrvch hjam folgath \u00e5nd thjanjath \u00e5nd allerw\u00eaikes bogath, hw\u00ear-et\nnette \u00e5nd n\u00eadlik w\u00eare.\n\nAlsa ringen Askar fon R\u00eaintja hjra bodon fornom ho tha Juttar nygath\nw\u00earon, sand hi bistonda bodon fon sinant wegum n\u00eai tha k\u00e5ning fon\nHals. Th\u00e5t skip, w\u00earmith tha bodon gvngon, was fvl l\u00eaden mith f\u00e2mna\nsyrh\u00eadum \u00e5nd th\u00ear by w\u00ear en golden skild, hw\u00earvppa Askar his d\u00e2nte\nkunstalik was utebyld. Thissa bodon mosten fr\u00eaja j\u00eaf Askar thes k\u00e5ning\nhis toghter Fr\u00eathogunsta to sin wif h\u00e5ve machte. Fr\u00eathogunsta k\u00eam en\nj\u00ear l\u00eater to St\u00e2veren, bi hjara folgar w\u00eare \u00e2k \u00eanen M\u00e2gy, hwand tha\nJuttar w\u00earon sunt l\u00f4ng vrbrud. Kirt \u00e5fter that Askar mith Fr\u00eathogunsta\nbostigjath was, w\u00e5rth th\u00ear to St\u00e2veren \u00eane scherke bvwad, inna thju\nscherke wrdon tjoda drochten lykanda byldon st\u00e5lth mith gold trvch\nwrochtne kl\u00e2thar. Ak is er biw\u00earath that Askar th\u00ear nachtis \u00e5nd vntydis\nmith Fr\u00eathogunsta f\u00e2r nitherbuwgade. Men s\u00e2 f\u00fcl is s\u00eakur, thju burch\nStavia ne w\u00e5rth navt wither vpebvwed. R\u00eaintja was al to bek kvmen,\n\u00e5nd gvng nydich n\u00eai Prontlik thju Moder et Texland b\u00e2rja. Prontlik\ngvng to \u00e5nd sand allerw\u00eaikes bodon th\u00ear \u00fbtk\u00eathon, Askar is vrj\u00eaven\nan afgodie. Askar d\u00eade as murk-i-t navt, men vnwarlingen k\u00eam th\u00ear \u00eane\nfl\u00e2te \u00fbt Hals. Nachtis wrdon tha f\u00e2mna \u00fbt-\u00eare burch drywen, \u00e5nd ogtins\nkvn m\u00e5n fon th\u00eare burch all\u00eana \u00eane glandere h\u00e2pe sjan. Prontlik \u00e5nd\nR\u00eaintja k\u00eamon to my vmb skul. Th\u00e5 ik th\u00ear \u00e5ftern\u00eai vr n\u00eai tochte, l\u00eak\nit my to, that it kw\u00e2dlik f\u00e2r min st\u00e2t bid\u00eaja kvste. Th\u00earvmbe h\u00e5von\nwi to s\u00eamne \u00eane lest forsonnen, th\u00ear vs alle b\u00e2ta most. Sjan hyr ho\nwi to gvngen send. Middel in-t Krylwald biasten Ljvwerde l\u00eaith vsa\nfly jeftha w\u00eara, th\u00ear m\u00e5n all\u00eana thrvch dwarlp\u00e2da m\u00eai n\u00e2ka. In vppa\nthjus burch h\u00ead ik sunt l\u00f4nge jonga w\u00e2kar stald, th\u00ear alle \u00eane grins\nan Askar h\u00eade, \u00e5nd alle \u00f4ra m\u00e5nniska d\u00e2nath halden. Nv wast bi vs \u00e2k\nal sa wyd kvmen, th\u00e5t f\u00ealo wyva \u00e5nd \u00e2k manna al pat\u00earade vr spoka,\nwitte wyva \u00e5nd uldermankes, lik tha D\u00eanamarkar. Askar h\u00eade al thissa\ndw\u00e2sh\u00eade to sin b\u00e2ta anwenth \u00e5nd th\u00e5t wildon wi nv \u00e2k to vsa b\u00e2ta\ndva. Bi-ne thjustre nacht brocht ik tha f\u00e2mna n\u00eai th\u00eare burch \u00e5nd\nd\u00e2n\u00e2 gongen hia mith hjara f\u00e2mna in thrvch tha dwarl-p\u00e2da spokka in\nwttta kl\u00e2thar huled, s\u00e2 that th\u00ear aftern\u00eai n\u00ean m\u00e5nnisk m\u00e2ra kvma ne\nthvrade. Tha Askar m\u00eande th\u00e5t-er thu h\u00f4nda rum h\u00eade, l\u00eat-i tha M\u00e2gjara\nvnder allerl\u00eaja n\u00f4ma thrvch ovir sina st\u00e2ta f\u00e2ra \u00e2nd b\u00fbta Gr\u00eaneg\u00e2\n\u00e2nd b\u00fbta mina st\u00e2t ne wrdon hja n\u00e5rne navt ne w\u00earath. N\u00eai that Askar\nalsa mith tha Juttar \u00e5nd tha \u00f4ra D\u00eanamarkar forbonden was, gvngon hja\nals\u00eamina r\u00e2wa; thach that neth n\u00eane gode fr\u00fcchda b\u00e2red. Hja brochton\nallerl\u00eaja vrlandiska sk\u00e5ta to honk. Men just th\u00ear thrvch nildon th\u00e5t\njong folk n\u00ean ambacht l\u00eara, nach vppa tha fjeldum navt ne werka,\ns\u00e2 that hi to tha lersta wel sl\u00e2vona nimma moste. Men thit was \u00eal\nal \u00e5jen Wralda his wille \u00e5nd \u00e5jen Fryas r\u00ead. Th\u00earvmbe kv straf navt\n\u00e5fterw\u00eaga ne bilywa. Sjan hyr ho straffe kvmen is. \u00canis h\u00eadon hja to\ns\u00eamine \u00eane \u00eale fl\u00e2te wnnen, hju k\u00eam fon \u00fbta Middels\u00ea. Thjus fl\u00e2te was\nto l\u00eaden mith purpera kl\u00e2thar \u00e5nd \u00f4ra kostelikh\u00ead, th\u00ear alle fon of\nPhonisja k\u00eamon. Th\u00e5t wraka folk th\u00eare fl\u00e2te w\u00e5rth bis\u00fbda th\u00eare S\u00eajene\nan wal set, men th\u00e5t stora folk w\u00e5rth halden. Th\u00e5t most ra as sl\u00e2vona\nthianja. Tha sk\u00eaneste wrdon halden vmbe vppet land to bilywane \u00e5nd\ntha l\u00eadliksta \u00e5nd swartste wrdon an bord halden vmbe vppa tha benka to\nrojande. An-t Fly w\u00e5rth tha bodel d\u00ealath, men svnder hjara w\u00eata w\u00e5rth\n\u00e2k hjara straf d\u00ealath. Fon tha m\u00e5nniska th\u00ear vppa tha vrlandiska skepum\nstalt w\u00earon, w\u00earon sex thrvch bukpin felth. M\u00e5n tochte th\u00e5t et eta\n\u00e5nd drinka vrj\u00eaven w\u00eare, th\u00earvmbe w\u00e5rth alles ovir bord jompth. Men\nb\u00fbkpin reste \u00e5nd allerw\u00eaikes, hw\u00ear sl\u00e2vona jeftha god k\u00eam, k\u00eam \u00e2k\nb\u00fbkpin binna. Tha Saxmanna brochten hju ovir hjara marka, mith tha\nJuttar for hju n\u00eai Sk\u00eanland \u00e5nd alingen th\u00eare k\u00e2d fon tha Balda-s\u00ea,\nmith Askar his stj\u00fbrar for hju n\u00eai Britanja. Wi \u00e5nd tham fon Gr\u00eaneg\u00e2\nne l\u00eaton n\u00ean god ner minniska ovir vsa p\u00e2la navt ne kvma, \u00e5nd th\u00earvmbe\nbil\u00eawon wi fon tha b\u00fbkpin fry. Ho f\u00ealo m\u00e5nniska b\u00fbkpin w\u00eair\u00e2pth heth,\nn\u00eat ik navt to skrywane, men Prontlik th\u00ear et \u00e5ftern\u00eai fon tha \u00f4ra\nf\u00e2mna h\u00earde, heth my meld, th\u00e5t Askar th\u00fbsandmel m\u00e2ra frya m\u00e5nniska\n\u00fbt sina st\u00e2tum hulpen heth, as er vvla sl\u00e2vona inbrochte. Th\u00e2 pest\nfar god wyken was, tha k\u00eamon tha fri wrden Twisklandar n\u00eai th\u00eare R\u00eane,\nmen Askar nilde mith tha forstum fon th\u00e5t vvla vrbasterde folk navt an\n\u00eane lyne navt ne stonda. Hi nilde navt ne d\u00e2ja, that hja skoldon hjara\nselva Fryas bern h\u00eata, lik R\u00eaintja biboden h\u00eade, men hi vrjet th\u00earbi\nthat-i selva swarte h\u00eara h\u00eade. Emong tha Twisklandar w\u00earon th\u00ear tw\u00e2\nfolkar, th\u00ear hjara selva n\u00eane Twisklandar h\u00eaton. Th\u00e5t \u00eane folk k\u00eam\n\u00eal f\u00ear \u00fbt-et s\u00fbd-\u00e2sten w\u00eai, hja h\u00eaton hjara selva Allemanna. Thissa\nn\u00f4ma h\u00eadon hja hjara selva j\u00eaven, th\u00e2 hja jeta svnder wiva inna\ntha walda as bannane ommedwarelde. L\u00eatar h\u00e5von hja fon-et sl\u00e2vona\nfolk wiva r\u00e2vath, \u00eavin sa tha Hlith\u00e2war, men hja h\u00e5von hjara n\u00f4me\nbihalden. Th\u00e5t \u00f4ra folk, th\u00e5t m\u00e2ra h\u00eainde ommedwarelde, h\u00eaton hjara\nselva Franka, navt vmbe that hja fry w\u00earon, men Frank alsa h\u00eade thene\n\u00earoste k\u00e5ning h\u00eaten, tham him selva mith hulpe fon tha vrbr\u00fbda f\u00e2mna\nto ervlik k\u00e5ning ovir sin folk m\u00e2kad h\u00eade. Tha folkar tham an him\np\u00e2ladon, h\u00eaton hjara selva Thjoth-his svna, that is folk-his svna,\nhja w\u00earon frya m\u00e5nniska bil\u00eawen, n\u00eaidam hja nimmer \u00eanen k\u00e5ning ner\nforste nach m\u00e2ster bik\u00e5nnna nilde, as thene jenge tham by m\u00eana willa\nwas k\u00earen vppa th\u00eare m\u00eana acht. Askar h\u00eade al fon R\u00eaintja fornommen,\nthat tha Twisklandar forsta m\u00east alti in fiandskip \u00e5nd faitha\nw\u00earon. Nw stald-i hjam to f\u00e2ra, hj\u00e2 skolde \u00eanen h\u00eartoga fon sin\nfolk kjasa vmbe that-er ang w\u00eare seid-er that hja skolde mit manlik\n\u00f4therum skoldon twista ovir-et m\u00e2sterskip. Ak s\u00eaid-er kvndon sina\nforsta mith-a Golum spr\u00eaka. Th\u00e5t s\u00eaid-er w\u00eare \u00e2k Moder his m\u00eane. Th\u00e2\nk\u00eamon tha forsta th\u00eara Twislandar to ekk\u00f4rum \u00e5nd n\u00eai thrija sjugun\netmelde k\u00earon hja Alrik to-ra hertoga ut. Alrik w\u00eare Askar his n\u00eava,\nhi jef him tw\u00ean hvndred skotse \u00e5nda hvndred th\u00eara storosta Saxmanna\nmith to lifw\u00eara. Tha forsta moston thrija sjvgun fon hjara svnum n\u00eai\nSt\u00e2veren senda to borg hjarar trow. To nv was alles n\u00eai winsk gvngen,\nmen th\u00e2 m\u00e5n ovire R\u00eane fara skolde, nildon thene k\u00e5ning th\u00eara Franka\nnavt vnder Alrikis bif\u00eala navt ne stonda. Th\u00earthrvch lip alles an tha\ntys. Askar th\u00ear m\u00eande th\u00e5t alles god gvng, lande mith sina sk\u00eapa anna\ntha \u00f4re syde th\u00eare Skelda, men th\u00ear was was man long fon sin kvmste\nto ljucht \u00e5nd vppa sin hod. Hja moston alsa ring fljuchta as hja kvmen\nw\u00earon, \u00e5nd Askar wrde selva fath. Tha Gola niston navt hwa hja fensen\nh\u00eade, \u00e5nd alsa warth hi \u00e5ftern\u00eai \u00fbtwixlath fori \u00eannen h\u00e2ge Gol, th\u00ear\nAskar his folk mith forath h\u00eade. Thawila th\u00e5t-et alles b\u00earade, hlipon\ntha M\u00e2gjara jeta dryster as to f\u00e2ra ovir vsa b\u00fbra ra landa hinna. By\nEgmvda hw\u00ear to f\u00e2ra tha burch For\u00e2na st\u00e2n h\u00eade, l\u00eaton hja \u00eane cherka\nbvwa jeta gr\u00e2ter \u00e5nd rikar as Askar to St\u00e2veren d\u00ean h\u00eade. Aftern\u00eai\ns\u00eaidon hja that Askar thju k\u00e5se vrl\u00earen h\u00eade with tha Gola, thrvchdam\net folk navt l\u00e2wa navt nilde, that Wodin hjam helpa kvste, \u00e5nd that\nhja him th\u00earvmbe navt anbidda nilde. Forth gvngon hja to \u00e5nd sk\u00e2kton\njonga bern tham hja by ra hildon \u00e5nd vpbrochten in tha hemnissa fon\nhjara vrbruda l\u00eare. W\u00earon th\u00ear m\u00e5nniska tham\n\n\n\n\n\n\n\nNOTES\n\n\n[1] Compare G. Meerman, Admonitio de Chart\u00e6 nostralis origine. Vad.\nLetteroef. 1762. P. 630.\n\nJ. H. de Stoppelaar, Paper in the Netherlands. Middelburg, 1869. P. 4.\n\n[2] Min-erva was called Nyhellenia because her counsels were ny and\nhel, that is, new and clear. In Paul's epitome of S. Pomponius Festus,\nde verborum Significatione, we find \"Min-erva dicta quod bene moneat.\"\nSee Preller, Roman Mythology, p. 258.\n\n[3] Felt, very thin and compressed, with a smooth surface.\n\n[4] 3449 - 1256 is 2193 before Christ.\n\n[5] Magy, King of the Magyars or Finns.\n\n[6] N\u00easa, contraction for ne w\u00easa, nilde for ne wilde, n\u00eate for\nne w\u00eate.\n\n[7] Oni, in Old Dutch, is one; in German, ohne.\n\n[8] Mong, among, or emong, is, in Dutch, onder; in English, among.\n\n[9] Falikant, or f\u00e2 likande, is very improbable or unlikely.\n\n[10] Wr-alda, always written as a compound word, meaning the Old\nAncient, or the Oldest Being.\n\n[11] Od, the root of the Latin odi, I hate.\n\n[12] Nylof; the colour of new foliage, bright green.\n\n[13] The market dues were paid in kind.\n\n[14] Stjurar, from this is derived the word Sturii in Pliny.\n\n[15] Prentar, still used in Texel to designate a pilot's apprentice.\n\n[16] Minno, Minos (the Ancient).\n\n[17] Nyhellenia or Nehalennia.\n\n[18] Krekaland, the Krekenland means Magna Grecia as well as Greece.\n\n[19] F\u00e2sta is Vesta, or the Vestal Virgins.\n\n[20] Stjurar, in Latin Sturii.\n\n[21] S\u00eak\u00e5mpar, in Latin Sicambri.\n\n[22] Angelara, in Latin Angli.\n\n[23] M\u00e2rsata, in Latin Marsacii.\n\n[24] Aldland, in Latin Atlantis.\n\n[25] Sk\u00eanland or Scandinavia.\n\n[26] 2193-101 is 2092 before Christ.\n\n[27] Goda-hisburch is Gothenburg.\n\n[28] Alderga is Ouddorp, near Alkmaar.\n\n[29] Lumkam\u00e2kja bith\u00eare Emuda is Embden.\n\n[30] Amering, still in use in North Holland to signify a breath or\na twinkling of an eye.\n\n[31] K\u00e2tsgat is the Kattegat.\n\n[32] Wodin is Odin or Wodan.\n\n[33] K\u00e2dik is Cadiz.\n\n[34] 2193 - 193 is 2000 years before Christ.\n\n[35] Thyrhisburch is Tyre.\n\n[36] Thyr is the son of Odin.\n\n[37] Almanaland is Ameland.\n\n[38] Wyringg\u00e2 is Wieringen.\n\n[39] Missellja is Marseilles.\n\n[40] Gola are the Galli or Gaula.\n\n[41] Walhallagara is Middelburg, in Walcheren.\n\n[42] 2193-563 is 1630 years before Christ.\n\n[43] Myk is a word still used in Walcheren.\n\n[44] K\u00e2lta Min-his, Minnesdaughter.\n\n[45] S\u00eajene is the Seine.\n\n[46] K\u00e5ltana are the Celts.\n\n[47] Jonhis \u00ealanda--John's Islands, or the Pirates' Isles.\n\n[48] Athenia is Athens.\n\n[49] Here follows the narrative contained in pages from 48 to 56.\n\n[50] S\u00eakrops is Cecrops.\n\n[51] Str\u00eate, at present restored as the Suez Canal. Pangab is the\nIndus.\n\n[52] 2193 - 1005 is 1188 before Christ.\n\n[53] Walhallagara is Walcheren.\n\n[54] Kalip, called by Homer Kalipso.\n\n[55] D\u00eana marka, the low marches.\n\n[56] 2193 - 1602 is 591 years before Christ.\n\n[57] Refer to p. 4.\n\n[58] Medemi lacus, Lake of Medea's laughter.\n\n[59] Gr\u00eaneg\u00e2 is Groningen.\n\n[60] Dokhem is Dokkum.\n\n[61] Lindasburch, on Cape Lindanaes, Norway.\n\n[62] G\u00fcrbam. C. Niebuhr, Travels, vol. i. p. 174. The bagpipe is\ncalled by the Egyptians Sum\u00e2ra el K\u00fcrbe.\n\n[63] To hnekka, a high petticoat reaching up to the neck.\n\n[64] Cf. Hegel a. h. l.\n\n[65] Lions in Europe, see Herodotus, vii. 125.\n\n[66] Swetsar are Swiss.\n\n[67] Fryasburch is Freiburg.\n\n[68] Lydasburch is Leyden, the city.\n\n[69] Flyt, jeftha m\u00e2re, is a lake or sea.\n\n[70] Forana is Vroonen.\n\n[71] Engamuda is Egmond.\n\n[72] Diodorus Siculus, v. 27, on the Gauls.\n\n[73] Mannag\u00e2rdaforda is Munster.\n\n[74] 2193 - 1888 is 305 before Christ.\n\n[75] Since 587 before Christ. See pages 110 and 112.\n\n[76] 303 before Christ.\n\n[77] Barnpila, De falarica, Livy, xxi. 8.\n\n[78] Alexander at the Indus, 327 before Christ. 327 + 1224 is 1551\nbefore Christ.\n\n[79] 305 before Christ.\n\n[80] Joi en tr\u00e2st. At Scheveningen you still hear \"Joei en troos.\" Joi\nis the French joye.\n\n[81] 2193 - 1600 is 593 years before Christ.\n\n[82] Kasamyr is Kashmere.\n\n[83] Jes-us--not to be confounded with Jesus any more than Krisen\n(Krishna) with Christ.\n\n[84] Balda jefta kvade s\u00ea is the Baltic. Juttarland is Jutland.\n\n[85] Zeeland is the Danish Islands.\n\n[86] See page 124.\n\n[87] Phonisjar are Punics or Carthaginians.\n\n[88] See page 11.\n\n[89] 263 before Christ.\n\n[90] Hamconius, page 8. Suobinna.\n\n[91] See page 150.\n\n[92] Delta, still in use in North Holland for swampy land.\n\n[93] Aken, Aken.\n\n[94] Diodorus Siculus, V. 28.\n\n[95] Here the copyist, Hiddo oera Linda, has turned over a leaf too\nmuch, and has thus omitted two pages.\n\n[96] See page 164.\n\n[97] Here there are wanting in the manuscript twenty pages (perhaps\nmore), in which Beeden has written about the King, Adel the Third,\ncalled Ubbo by the writers of our chronicles.\n\n[98] Here the writing of Beeden ends. In the manuscript two successive\npages are missing according to the paging, but no doubt there are more\nwanting. The abrupt opening of what follows shows that the beginning\nof the following writing has been lost, and, in consequence, also\nthe notification of the name of the writer, who may have been a son\nor a grandson of Beeden.\n\n[99] Phonsiar are Carthaginians.\n\n[100] Hals is Holstein.","title":"The Oera Linda Book, from a Manuscript of the Thirteenth Century","tradition":"myth-cosmogony","translated_text":null,"word_count":84639}