Various Placenames with Suavic Suffixes Present in Western Europe

PublishedApril 5, 2025 Post authortorino

A reader sent a map of non-Slavic countries that have Slavic or potentially Slavic place names with the ending -itz or -itzen (corresponding to the Slavic -ic or -ice). As we understand it, these may also include similar suffixes including, in Denmark, -itse or Italian (in the northeast only) -iza or -izza or -iazze or -ici (but generally not -is if too far from the Slovene border but maybe it should have included Pradielis, Micottis, Debellis and the like? Presumably not Italian Calice either – German Kalch or Stenico). Further, classic German names like Fritz (but yes for Afritz), Fritzen or names ending with -spitz are not shown here (unless of course Rötspitze is also Welitzkees). Nor are more remote sufffixes such as -itsch unless an -itz version can be documented. For example, we understand Kartitsch was earlier Kartisa but that may come from Latin. But the current Zedlach was Cetulic. Sometimes there is an exception – Goritschach (next to Dragnitz) was Goriče; similarly Gorintschach was Gorinčiče – though it seems not all these have been so designated). Nor is Trins (former Trunnis) shown nor the like other examples. Not included is Spiss (Spiš?). For more on the Carinthian names see the work of Heinz-Dieter Pohl. In general, the coverage here includes Germany, Austria, Denmark and Italy (Italy itself is very complicated given the diverse ethnic mix there in antiquity). We’ve noticed that “duplicates” of the same name are included like Ober- and Niederedlitz. To be fair, it’s not clear whether choosing a single version of those would be more precise. Some, we understand, are former names that are reported in that form historically but may no longer be written that way (or may no longer be around). For example Abstritz is seemingly Engelsdorf. There is no Schrofitze, Mauritze, Bodenitze that we know were there before Some have been renamed into more German sounding names during the 19th or 20th century. This map includes mostly locations but also river, mountain and other topographical names. The list does not include other common Slavic names such as those ending with -in or -ow or variations of those or, for that matter, clearly Slavic word names that do not have any of these suffixes. Again, it’s just a list of the names with suffixes -itz, -itzen and similar endings.

Austria:

Germany:

Brussels Manuscript

PublishedMarch 31, 2025 Post authortorino

Here are the Brussels Manuscript (that “other” manuscript also being the main source of the Corvey edition from the Abbey where it was presumably originally penned) pages of the Thietmar Chronicle that discuss Redari/Veleti Gods and Goddesses. The Thietmar Chronicle is known from four sources: the Dresden Manuscript which is preserved in digital copy (and which seems to have been written by Thietmar himself), the Brussels Manuscript of the Corvey revision, the Gotha fragment of the Corvey revision and another Corvey fragment found by Professor Marvin L. Colker which is currently stored at the University of Virginia where Colker was a professor of classics (and some of which may have ended up for sale by the auction house Christy’s).

Note that the Latin text is from Robert Holtzmann’s 1935 edition and comes from the Brussels Manuscript, that is the Corvey version. The English translation is David A. Warner’s who, following Werner Trillmich, supplements his translation with Corvey but the below fragments do not include such supplements. Since the language is somewhat different from the Dresden autograph, the translation is imperfect and does vary from the text in a few places.

Book 6 (22-25)

…After this, the Liutizi joined us. They came, with images of their gods preceding them, on the day before we were to have arrived at the river Oder.

Although I shudder to say anything about them, nevertheless, in order that you, dear reader, may better understand the vain superstition and meaningless worship of this people, I will briefly explain who they are and from whence they have come. In the region of the Redrarii, there is a burg called Riedegost which has three corners and three doors. It is surrounded everywhere by a great forest which the inhabitants hold to be inviolable and holy. Two of its doors offer entry to all. The third door faces the east and is the smallest. It opens on to a path leading to a lie that is located nearby and is utterly dreadful in appearance. In the burg, there is nothing other than a skillfully made wooden shrine supported on a foundation composed of the horns of different types of animals. Marvellous sculpted images of gods and goddesses adorn its outer walls, so it seems to the observer. Inside, stand gods made by human hands, each with a nam inscribed and frightfully clothed with helmets and armour. Among them, Swarozyc occupies the first place and all the heathens honour and worship him above the others. Their banners may never be removed from this place except in time of war an then only by warriors on foot.

To carefully protect this shrine, the inhabitants have instituted special priests. When they convene there to offer sacrifices to the idols or assuage their anger, these priests sit while everyone else stands. Murmuring together in secret, they tremble and dig in the earth so that, after casting lots, they may acquire certainty in regard to any questionable matters. When this is finished, they cover the lots with green grass and, after placing two spears crosswise on the ground, humbly lead over them a horse which they believe to be the largest of all and venerate as sacred. That which the casting of lots had already revealed to them, should also be foretold by this almost divine beast. If the same omen appears in both cases, it is carried out in fact. Otherwise, the unhappy folk immediately reject it. An ancient but equally false tradition also testifies that, if the harsh savagery of a long period of internal warfare is imminent, a great boar whose teeth are white and glistening with foam will emerge from that same lake and appear to many witnesses while happily disporting itself in the mire with a terrible shaking.

Each region of this land has a temple and a special idol which is worshipped by these unbelievers, but the burg mentioned above has precedence over all. When going to war, they depart from here and, if they return victorious, they honour the place with appropriate gifts. Just as i have mentioned, they carefully inquire, by casting lots and consulting the horse, what their priests should offer to their gods. Their unspeakable fury is mitigated by the blood of human beings and animals. There is no individual lord who presides over all of these people who are collectively referred to as Liutizi. When important issues are discussed at an assembly, there must be unanimous agreement before any action can be undertaken. If one of their countermenopposes such a decision during an assembly, he is beatern with rods. If outside the assembly, and openly, he must either lose everything through burning an immediate confiscation, or he must come before that body and, in accordance with his status, pay compensation for his sin. These unbelieving and fickle people nonetheless demand reliability and great loyalty from others. They make peace by offering hair cut from the top of their heads and grass, and by joining their right hands, but the desire for riches will easily move them to violate it. Such warriors, once our servants, now free because of our wickedness, came with their gods for the purpose of supporting the king. Dear reader, avoid both their society and their cult! Rather, hear and obey the mandates of divine scripture! If you learn and commit to memory the faith declared by Bishop Athanasius, the things that I have recounted above will rightly appear meaningless to you.

Post hec Luidizi pridie, quam Oderam fluvium attingerent, nostris sociantur, deos suos se precedentes secuti.

Quamvis autem de hiis aliquid loqui perhorrescam, tamen, o lector amate, ut scias vanam eorum supersticionem et inanem populi istius execucionem, qui sint et unde huc venerint, strictim enodabo. Urbs est antiqua quedam, que Riedegost vocitata, in pago Rederirun, et st tricornis et tres in se continens portas, unaqueque oer singula cornua, quam undique silva ab accolis intacta et venerabilis maxima circumdat. Due eius porte cunctis introeuntibus patent; tercia, que orientem respicit et minima est, tramitem ad mare iuxta positum et visu nimis horribile monstrat, que nulli facile patet. In eadem urbe nichil est aliud nisi fanum de ligno artificiose compositum, quod pro basibus diversarum bestiarum cornibus sustentatur, Huius parietes exterius ornant varie imagines deorum et dearum mirifice, ut cernentibus videtur, insculpte; interius autem dii stant manufacti, singuli nominibus suis insculpti, galeis et loricis terribiliter vestiti, quorum primus Zuarasice dicitu et pre ceteris a cunctis gentibus veneratur et colitur. Vechilla quoque eorum, nis ad expedicionis necessaria, et tunc per pedites, nullatenus moventur.

Ad hec curiose tuenda ministri sunt specialiter ab indigenis constituti. Qui eo cum idolis ymmolare conveniunt seu iram eorum placare, sedent hii, dumtaxat caeteris astantibus, et invicem clanculum musitant terram cum tremore infodientes, qua sortibus emissis rerum dubiarum certitudinem inquirunt. Quibus finitis cespiti viridi eas operientes, equum, qui maximus inter illos habetur et ut sacer ab hiis veneratur, super fixas in terram cuspides duarum hastilium inter se transmissarum supplici obsequio ducunt et, premissis sortibus, quibus id exploraverunt prius, per hunc quasi divinum denuo auguriantur. Et si in duabus hiis rebus par omen apparet, factis completur; sin autem, a tristibus populis hoc prorsus omittitur. Testatur idem antiquitas vario errore delusa, si quando hiis prope seu alonge rebellionis asperitas immineret, quod e mari predicto aper maximus et candido dente de spumis lucente exeat seque in volutabro voluntando terribili quassacione multis ostendat.

Quot regiones sunt in hiis partibus, tot templa habentur et singula demonum spulchra ab infidelibus coluntur, inter que civitas memorata principalem monarchiam optinent. Hanc ad bellum properantes salutant, ipsam prospere redeuntes muneribus debitis honorant, et, que hostia placabilis diis offerri a ministris debeat, per sortes et per equum, sicut prefatus sum, diligenter exquiritur. Hominum et pecudum sanguine ineffabilis eorum furor mitigatur.

Hiis autem, qui Luidizi communiter vocantur, dominus nullus specialiter presidet . Usanimi vero consilio ad placitum sua necessaria discucientes, in rebus efficiendis omnes concordant. Si quis vero ex provincialibus in placito eis contradicit, fustibus verberatur et, si forinsecus palam resistit, aut omnia incendio et continua depredacione perdit aut in eorum presencia pro qualitate sui pecunie quantitatem pro emendacione persolvit. Ipsi quoque infideles et per omnia instabiles ab aliis magnam stabilitatem et fidem exigunt. Pacem abraso crine supremo cum gramine datis dextris affirmant. Sed ad eam perturbandam pecunia facile corrumpuntur. Horum cultum et consorcia, lector, fugias, quin pocius mandata divinarum scripturarum sectando adimple: et fidem, quam Athanasius episcopus profitebatur, attendens, hec, que supra memoravi, nichil esse veraciter probabis.

Book 7 (64)

…The Liutizi returned to their homeland in an angry mood and complaining about the dishonor inflicted upon their goddess. One of Margrave Herman’s retainers, had thrown a rock at a banner which bore her image. When their servants sally related this event to the emperor, he gave them twelve pounds as compensation. When they attempted to cross the swollen waters of the Mulde, near the burg Wurzen, they lost yet another image of their goddess and a most excellent band of fifty milites. The rest returned under this evil omen and, at the instigation of wicked men, tried to remove themselves from the emperor’s service. Yet, afterwards, a general assembly was held at which their leading men convinced them otherwise…

…Sed Luitici redeuntes irati dedecus dee sue illatum conqueruntur. Nam hec in vexillis eorum formata a quodam Herimanni marchionis socio lapide uno transiecta est; cumque hoc ministri eius imperatori dolenter retulissent, ad emendacionem duodecim talenta perceperunt. Et cum iuxta Worcin civitatem Mildam nimis effusam transire voluissent, deam cum egregio quinquaginta militum comitatu alteram perdiderunt. Tam malo omine domum residui venientes a servicio cesaris se malorum instinctu abalienare nitebantur; sed post habito suo communi placito a prioribus suis convertuntur…

The link to the pictures from the Dresden Manuscript is here. The full passages regarding Suavs in the Thietmar Chronicle cited above are here (Book VI) and here (Book VII).

Hanover Eggs

PublishedMarch 8, 2025 Post authortorino

Johan Parum Schultze (or Schultz) (baptised Sep 30, 1677, buried April 25, 1740) was, for over 40 years, the Schultze, that is “village head” of Süthen in the so called Hanover Wendland. His father, Jürgen Niebuhr, came from the village of Karmitz to the north of Süthen. Starting in 1720 Johan began writing a chronicle of the local Slavic life that came to be known as the Chronicle of Wendland. The original manuscript disappeared in 1856 but the chronicle survives in a copy and has been published a few times. Schultze wrote with the intention of preserving stories of the local events and people but he also wanted to preserve the language of the Wends which at that time was dying out. He wrote: “I have undertaken in this 1725th year to record something of the Wendish language for posterity… I am now 47 years old. When I and three other people are gone from our village, no one will likely know what a ‘dog’ is called in Wendish (local Slavic).” He was right to be concerned – the last speaker of local Wendish passed away in 1750.

Of interest to this blog, Schultze describes an interesting (probably fertility) custom previously followed in the village:

“Before the year 1690 there was a custom, wherein those young women who had married the prior fall, were required the following Easter to hand out cooked and painted eggs, going house to house around the village. To each person they gave two. Did not matter whether the recipient was young or old.”

Suavs Change Hands

PublishedDecember 26, 2024 Post authortorino

On November 10, of the year 911, Leszek was likely running the show somewhere around Gniezno, his young son Siemomysł helping him out. Mieszko, the first historically attested ruler of Poland very likely hadn’t been born yet. Almost 350 miles to the southwest of Gniezno, however, there lay a place on the RIver Main called Fihuriod (today’s Viereth-Trunstadt) west of Bamberg. In it, as in Gniezno, the local Suavs were tilling the land and having an altogether swell time. Unbeknownst to them, on that very day a new Frankish king had just gotten elected.

Conrad I, like a savvy politician, started his reign in the nearby Forchheim by doling out goodies. He hadn’t been king but a few hours when his scribes, upon the request of the venerable Dioto the Bishop of Würzburg, were already busy assigning Fihuriod and “all other Suavic places” and possessions in the vicinity (including the important tilling seasons) to the well-deserving monks of the abbey of Ansbach operating under the holy patronage of Saint Gumbertus.

“In nomine sanctae et individuae trinitatis. Chuonradus divina favente clementia rex. Comperiat omnium fidelium nostrorum praesentium scilicet et futurorum industria, quia nos rogatu Diotonis venerabilis et dilecti episcopi nostri sancto Gundperto confessori Christi quasdam res iuris nostri in pago Folchfeld dicto sitas, hoc est in comitatu cuiusdam comitis cui nomen Hessi, quicquid in loco Fihuriod nuncupato ad regia cerenitatis auctoritatem pertinere videtur una cum caeteris Sclavienis oppidis illuc iuste conspicientibus. cum curtilibus vinetis aedificiis mancipiis terris cultis et incultis agris pratis campis pascuis silvis aquis aquarumque decursibus molendinis piscationibus viis et inviis exitibus ac reditibus quaesitis et inquirendis omnibusque rebus magnis et parvis ad eandem proprietatem iuste legitimeque pertinentibus, pro nostra et antecessorum nostrorum, videlicet regum seu imperatorum, pia commemoratione in perpetuam proprietatem donavimus. lussimus quoque hoc praeceptum inde conscribi per quod volumus firmiterque iubemus, quatenus praefatus vir venerabilis Dioto praesul aegregius suique successores talem inde ulterius habeant potestatem sicut et de aliis rebus quae antiquis temporibus ad praedicti sancti Gundperti coenobium pertinere videbantur. Et ut hoc largitionis nostrae praeceptum a nullo umquam successore nostro violetur seu violari praesumatur, sed firmum ac stabile per omnia succedentium temporum curricula permaneat, manu nostra subtus illud firmavimus anuloque nostro insigniri praecepimus.

Signum domni Chuonradi (MF.) serenissimi regis.
Odalfridus cancellarius advicem Hathonis archiepiscopi summique cappellani recognovi et g (SR. NN.) (SI. 1.) Data IIII. id. novembr. anno incamationis domini DCCCCXI, indictionum xv, regnante piissimo rege Chuonrado anno l; actum Foracheim; in Christi nomine feliciter amen.”

Here is a more global picture of the relevant location:

Of the Moon, the Sun, the Stars and Wind the Servant

Published Post authortorino

That the Moon has a male gender in Slavic lands is well known. Thus, we have księżyc (Little Prince) in Polish – a term used at least for the new moon – and similar names in other Slavic languages. Even the older Polish miesiąc which comes from the assumed měsęcь may perhaps be a diminutive. Of what?

Of mies (a possible *miesic?). But there is no mies in Slavic languages. Interestingly, in Finnish mies means a “man” or a “husband”. In Estonian we have mees and in Livonian mīez. Could this be the source of the Slavic miesiąc? And what about miecz – “sword”? Certainly that also has male “connotations.” (The word for “moon” in Finnish is ku. Same in Estonian and Livonian – though the latter spelling may have been kū or kuu. Out of curiosity, note that the word for “sun” in Livonian was pǟva – the Polish paw – peacock – comes from Latin pāvo in case you are wondering).

But here comes the interesting part. The Sun in Slavic languages is famously neuter. We have mentioned that in Polesie the Sun was sometimes nevertheless treated as the “wife” of the Moon but without providing specific evidence. It seems that this has been the case and was also a belief present in neighboring Belarus. Here is a song from the Belarussian newspaper Homan (this was a publication put out under the German administration of the region in World War I):

Jasien miesiac – sam haspadar,
Krasno sonce – žana jaho,
Drobny hwiezdački – jaho dzietački,
Bujen wiecier – jaho služaŭki.

The bright Moon – himself a lord,
The red Sun – his wife,
Tiny stars – his children,
A great wind – his servant.

Clement of Alexandria’s Stromata on Germanic & Sarmatian Women

Published Post authortorino

Titus Flavius Clemens, also known as Clement of Alexandria (Κλήμης ὁ Ἀλεξανδρεύς; circa 150 – circa 215 AD) is the author of the Stromata (Miscellaneous Works). Here are some passages on Germanic and Sarmatian women (the transalation is from the “Ante-Nicene Fathers” with Rev. Alexander Roberts and James Donaldson, editors, available at the Christian Classics Ethereal Library).

Stromatum Liber I

Chapter XV

“There are also among the Germans those called sacred women, who, by inspecting the whirlpools of rivers and the eddies, and observing the noises of streams, presage and predict future events. These did not allow the men to fight against Caesar till the new moon shone.”

Sunt autem etiam apud Germanos sacrae, quae vocantur, mulieres, quae fluviorum vortices prospicientes, fluentorumque sonitus ac circumvolutiones, futura conjiciunt et praedicunt. Eae non permieserunt, ut ipsi cum Cesare pugnarent antequam nova luna illuxiset.

The above is an excerpt from Fontes Historiae Religionis Germanicae. Here are Migne’s notes on the same passage. The Caesar reference is to Caesar, Gallic War, Book I, chapter 50:

Stromatum Liber IV

Chapter VIII

And in Stromatum Liber IV we have a passage on Sarmatian women:

“For we do not train our women like Amazons to manliness in war; since we wish the men even to be peaceable. I hear that the Sarmatian women practice war no less than the men; and the women of the Sacae besides, who shoot backwards, feigning flight as well as the men.”

Non enim Amazones aliquas ad bellicam virtutem exercemus feminas, cum etiam viros velimus esse pacificos. Audio, mulieres quoque Sauromatidas non minus belligerare, quam viros; et alias Sacidas, quae a tergo Sagittant simulantes fugere, aeque ac viri.

Dziewanna

PublishedDecember 26, 2023 Post authortorino

Δηουόνα was allegedly a Celtic Goddess. Ausonius writes, apparently talking of the modern city of Burdigala (Bordeaux), France (The Order of Famous Cities):

Salve, fons ignote ortu, sacer, alme, perennis,vitree, glauce, profunde, sonore, inlimis, opace. Salve, urbis genius, medico potabilis haustu, Divona Celtarum lingua, fons addite divis.

“Hail, fountain of source unknown, holy, gracious, unfailing, crystal-clear, azure, deep, murmurous, shady, and unsullied! Hail, guardian deity of our city, of whom we may drink health-giving draughts, named by the Celts Divona,—a fountain added to the roll divine! Not Aponus in taste, not Nemausus in azure sheen is more clear, nor Timavus’ sea-like flood more brimming-full.”

So this was a Goddess of springs. And yet, how can this Name appear in Jan Długosz list of Polish Gods and Goddesses as Dziewanna, a Goddess of the Wild, the Polish Diana? Did Długosz simply read Ausonius? Or was something else at play here?

Suavic Rabbits Aplenty

PublishedNovember 26, 2023 Post authortorino

It is a frequent assertion that Suavs were not only late to the game when it comes to appearing on the historical stage but also that their appearance was astounding in its sudden geographic reach and its ethnolinguistic consequences for all of previously Germanics, Sarmatians and, in parts, even Celtic Europe. At the same the frequently mentioned Veneti are dismissed as ancestors of the Suavs (following a suggestion made most durably by Gustaf Kossina though he was not the first to have made the same) and are supposedly some other “Old European” peoples whose lands the Suavs migrated to and whose name they then inherited in the German tongue (much like the Germans became Prussians). To make this work, of course, you have to create a hypothetical Veneti (that survived the Vandals and the Goths long enough to then have their name transferred to the incoming Suavs). And then you have to assume that, out of nowhere, a mass of Suavs reproducing faster than rabbits swarmed the ancient Veneti seats.

And yes, what’s interesting is that whenever the Veneti are mentioned, they are invariably mentioned as inhabiting or roaming vast territories (irrespective the exact location of those territories) or being a “large” people.

Thus we have Pliny:

“Some writers state that these regions, as far as the river Vistula, are inhabited by the Sarmati, the Venedi, the Sciri, and the Hirri…”

We have Tacitus:

“The Venedi have adopted many Sarmatian habits; for their plundering forays take them over all the wooded and mountainous highlands that lie between the Peucini and the Fenni.”

We have Ptolemy:

“The greater Venedae races inhabit Sarmatia along the entire Venedicus bay; and above Dacia are the Peucini and the Basternae; and along the entire coast of Maeotis are the Iazyges and the Rhoxolani; more toward the interior from these are the Amaxobi and the Scythian Alani. Lesser races inhabit Sarmatia near the Vistula river. Below the Venedae are the Gythones, then the Finni, the the Sulones”

And, of course, we have Jordanes, now speaking clearly of the Suavs:

Near their left ridge [the Carpathians], which inclines toward the north, and beginning at the source of the Vistula, the populous race of the Veneti dwell, occupying a great expanses of land. Though their names are now dispersed amid various clans and places, yet they are chiefly called the Sclaveni and Antes. The abode of the Sclaveni extends from the city of Noviodunum and the lake called Mursianus to the Danaster, and northward as far as the [Vistula?]. They have swamps and forests for their cities. The Antes, who are the bravest of these peoples dwelling in the curve of the sea of Pontus, spread from the Danaster to the Danaper, rivers that are many days’ journey apart. But on the shore of Ocean, where the floods of the river Vistula empty from three mouths, the Vidivarii dwell, a people gathered out of various tribes.”

And, again, in a similar vein:

“After the slaughter of the Heruli, Hermanaric also took arms against the Venethi. This people, though despised in war, was strong in numbers and tried to resist him. But a multitude of cowards is of no avail, particularly when God permits an armed multitude to attack them. These people, as we started to say at the beginning of our account or catalogue of nations, though off-shoots from one stock, have now three names, that is, Venethi, Antes and Sclaveni. Though they now rage in war far and wide, in punishment for our sins, yet at that time they were all obedient to Hermanaric’s commands.”

Christianus

PublishedAugust 9, 2023 Post authortorino

The following comes from the Anonymous Christian Monk‘s Vita et passio sancti Wenceslai et sanctae Ludmilae avae eius that is “The Life and Passion of Saint Wenceslaus and His Grandmother Saint Ludmilla” aka Legenda Christiani aka Kristiánova legenda. The monk claimed to be the uncle of St. Vojtech (Adalbert) which would make this work significantly older than Cosmas’ “Chronicle of the Czechs”. There isn’t much new here but since Meyer threw this in into his compilation of Suav religious sources, we give it here as well.

Chapter 2

“At vero Sclavi Boemi, ipso sub Arcturo positi, cultibus ydolatrie dediti, velut equus infrenis sine lege, sine ullo principe vel rectore vel urbe, uti bruta animalia sparsim vagantes, terram solam incolebant. Tandem pestilencie cladibus attriti, quandam phitonissam, ut fama fertur, adeunt, postulantes spiritum consilii responsumque divinacionis. Quo accepto civitatem statuunt, nomenque inponunt Pragam. Post hinc invento quodam sagacissimo atque prudentissimo viro, cui tantum agriculture officium erat, responsione phitonisse principem seu gubernatorem sibi statuunt, vocitatum cognomine Premizl, iuncta ei in matrimonio supramemorata phitonissa virgine.”

“But indeed the Bohemian Slavs, placed under Arcturus himself, devoted to idolatrous worship, like hellish horses without law, without any duke or governor or city, like brute animals roaming about scattered, inhabited the Earth alone. Finally, worn down by pestilence, they went to a certain soothsayer witch [this is a reference to Libuše, daughter of Krok], as the story goes, demanding the counsel of spirits and the answers of divination. After receiving this, they set up a city, and gave it the name Prague. Having found there a certain most shrewd and prudent man called by the name of Premizl, whose only vocation was agriculture; they set him up as a prince or governor over them and had him unite in marriage with the aforesaid soothsayer maiden.”

“Sicque a clade et multiplici peste tandem eruti, dehinc a supra memorato principe ex sobole eius rectores seu duces preposuere sibi, servientes demoniorum simulacris et prophanis sacrificiorum ritibus bachantes, donec ad extremum dominatus eiusdem regni pervenit ad unum ex eisdem principibus ortum, vocitatum Borivoi.”

“And thus finally rescued from the disaster and the manifold pestilence, thenceforth the above-mentioned prince appointed from among his sons governors or leaders, serving demon idols and profane sacrificial rites, until at last dominion of the same kingdom came to one of the same princes, called Borivoi.”

“Hic cum excellentissime forme et egregie iuventutis flore nitesceret, quodam tempore negocii sui populique sibi commissi causa ducem suum vel regem Zuentepulc Moravie adiit, a quo benigne suscipitur et ad convivium pariter cum reliquis adsciscitur. Verum sessionis ei locus inter Christicolas minime conceditur, sed ritu paganorum ante mensam pavimento iubetur insidere. Cuius presul Metudius iniurie condolens, fertur dixisse ad eum: Ve, inquit, quod tu talis tantusque haut erubescis a principalibus repelli sedibus, cum et ipse in fascibus ducatum obtineas, sed magis cupias ob nefandam ydolorum culturam cum subulcis humotenus incubare. At ille: Quid, inquit, ob huiuscemodi rem pericli pacior vel quid boni michi conferet Christianitatis ritus? Si, inquit presul Metudius, abrenunciaveris ydolis et inhabitantibus in eis demonibus, dominus dominorum tuorum efficieris, cunctique hostes tui subicientur dicioni tue et progenies tua cottidie augmentabitur velut fluvius maximus, in quo diversorum confluunt fluenta rivulorum. Et si, inquit Borivoi, res se ita habet, que mora est baptizandi? Nulla, inquit pontifex, tantum paratus esto ex integro corde credere in Deum patrem omnipotentem eiusque unigenitum, dominum nostrum Iesum Christum et in Spiritum paraclitum, illuminatorem omnium fidelium, non tantum mundialis causa substancie, verum eciam capessende salutis tue anime pro aquirenda perhennitatis gloriosa palma atque percipienda societate sanctorum ineffabili leticia.”

“[Bořivoj I of Bohemia], in the most excellent shape and in the splendid bloom of his youth, at a certain time went to his ruler Svatopluk I King of Moravia, on account of the business committed to him and his people by whom he was kindly received and he went to a banquet together with the others. But he was not allowed a place among the Christians but ordered to sit on the floor by the table according to pagan custom [similar story in the Conversion of the Carantanians]. The Bishop Methodius, sympathizing with him, is reported to have said: ‘Alas, that you sit with scum and being a man of importance you are embarassed at not being given a place at the table, [simply] because you prefer the unholy rites of idolatry.’ And he [Bořivoj] said: ‘Why would I brave the danger [of renouncing pagan rites], or what good will the rite of Christianity confer on me?’ Bishop Methodius answered: ‘If you destroy the idols and the demons that dwell in them, you will become the master of your masters, and all your enemies will be subject to your rule, and your descendants will multiply daily like a great river in which the streams of different streams converge.’ To which Bořivoj answered ‘If, this be so, what [then] prevents me from being baptized?’ ‘Nothing at all’ said the bishop. ‘Be ready only to believe with all your heart in God the Almighty Father and His only begotten, our Lord Jesus Christ and [too] in the Holy Spirit, the enlightener of all the faithful, and not as exchange for [earthly] things but rather to achieve the salvation of your soul, to acquire the glorious palm of eternity and to perceive the company of the saints in an ineffable joy.'”

“Populum cunctum Boemorum in furorem principis accendit, eo quod paternos mores relinqueret et novam atque inauditam sanctitatis legem Christianorum arriperet. Surgunt adversus eum uno animo eademque sentencia suisque eum a finibus perturbare conantur, seu eciam vitam auferre moliuntur. Quo agnito princeps sese ab eis removit rursusque regem zuentepulc seu pontificem Metudium Moravie repetivit.”

“The Czechs believed that he [Bořivoj I of Bohemia] abandoned the old customs of [their] fathers and accepted the unknown customs of Christainity so they rioted against him, […] and hounded him abroad and even intended to kill him; and thus, [when] the prince learned [about it], he left them and returned to the king Świętopełk, or Bishop Methodius in Moravia.”

From chapter 5

Chapter 6

“Quia vero radicitus necdum avulsi fuerant paganorum supersticiosi ritus, dum plurimi ad immolandum demoniis nefanda properarent sacrificia, cibisque ex ipsis potibusque simul inquinarentur, verum in cunctis se subtraxit, occasione facta qualibet. Carceres destruxit, patibula suppliciaque, que usque adhuc inerant ad excruciandos homines, funditus sua pietate evulsit fanaque profanorum terre coequavit.”

“But because the superstitious rites of the pagans had not yet been rooted out, while many hurried to perform evil sacrifices to demons, and their food and drink were polluted at the same time, he [Saint Wenceslaus] himself was never defiled by following these, but he withdrew himself from all, on every occasion. He destroyed the prisons, the gallows, [ended?] the executions, which up to this time had been used to torture men, completely uprooted by his piety, and razed the profane to the ground.”

The Suavs of the Chronicle of Michael the Syrian

Published Post authortorino

Michael the Syrian (circa 1126 – 1199) was Syrian Orthodox Church patriarch for over 30 years (1166 – 1199). He is the author of a giant, medieval world chronicle found in a single Syriac manuscript (dated to 1598) last located in Aleppo, though portions of the chronicle (some earlier than the Syriac language manuscript) exist in other languages.

The Chronicle contains several mentions of the Suavs, though much of this material comes from earlier, already known sources (for example, John of Ephesus). Nevertheless, the Chronicle version may be of interest so here are the Suavic passages.

This comes from the French translation by Jean-Baptiste Chabot who first had the Syriac manuscript copied in 1888. Note that there is an English translation (“The Syriac Chronicle of Michael Rabo (the Great)” by Matti Moosa, previously a professor at Gannon University but the below does not come from that.

Book IX
Chapter 33
(On the time of the end of the life of Justinian I, on the church which he built, on the bones of the martyrs which were discovered in his time, and on the other heretics which appeared in this time)

“In the 27th year of the reign of Justinianus… then came the armies of the Huns [Avars] and Slavs who besieged the imperial city. The broke through the exterior wall. They pillaged and burned all the suburbs, took captive all those they found there, and departed.”

“They came back a second and a third time. So the Romans [Byzantines] prevailed against them. They destroyed them and killed them all in battle. The small number of those who had fled was no longer seen anywhere. —And so they were delivered from them.”

Book X
Chapter 18
(On the time of Tiberius and on that which happened between the kings and in the churches)

“Then the Romans experienced new difficulties from this barbaric people, with uncultivated hair, who were called the Avars. They moved and came out of the confines of the East. Then, the western peoples of the Slavs, and others who were called Longobards, having all passed under the domination of Khagan, king of the Avars, they threw another bridge over the Danube.”

“In the 3rd year of Tiberius’ reign, the cursed people of the Slavs came out and traveled through Hellade, the region of the Thessalonians, and Thrace, which they ravaged and set on fire. They invaded the region and spread there, they seized the troops of horses of the emperor: these barbarian men who (until then) could not show themselves outside the forests and the remote places, and who did not know armor, aside from [carrying] two or three small spears or javelins, learned the art of war. They dominated for a long time in the countries of the Romans [Byzantines].”

“The people of the Avars sent word to Tiberius saying, ‘Give us the city of Sirmium peacefully so that we may protect its people and their riches; or else we will take the city by war and we will destroy the population.’ Then Tiberius set about delaying them day by day with promises, because he thought of bringing the people of the Longobards against them from behind. But when these did not come, (the Romans) were compelled to deliver the city to them [the Avars], after it had suffered for two years from famine, so that the city people had eaten cats and other animals as a result of the shortages which were as great as those of the Samaritans.”

“When the Barbarians entered the city, they took pity on the unfortunate tormented by hunger: which should serve as an example and a reprimand to Christians who have no pity on their fellows. They [Avars] gave them bread and wine. But these, because of the ravages of a two-year famine, they ate greedily and died quickly. Those who survived took all they could and left the city, which now these barbarians came to inhabit.”

“After a year a fire fell on her [the city of Sirmium] and she was completely consumed. The barbarians fled naked and it remained deserted. Then the Romans [Byzantines] moderated their wrath a little, seeing what had happened to Sirmium.”

Book X
Chapter 20
(On the time of the death of Tiberius and on the wars of the Persians and Barbarians)

“At that time, while the Roman armies were moving into Persia, the barbarian peoples of the Avars and the Slavs were ravaging the countries of the Romans; and while the Romans were fighting in Persia, the marzbān [or marzpān, literally ‘marchwarden’] Adarmôn [Adarmahān] again invaded the territory of the Romans and reached Edessa. He set fire to the eastern region of the city and burned the churches, monasteries and villages up to the distance of 15 miles, He camped north of the city and burned all that side, and the church of the Confessors. On the fourth day, the Persians killed all the prisoners and burned the corpses. They made such dust and smoke that (the brightness) of the sun was darkened.”

Book X
Chapter 21
(On the time of the beginning of the reign of Marcianus, the second Emperor of the Greeks)

“The people of the Slavs took captives everywhere. They removed objects of worship from the churches. Using great chariots they took a large ciborium from a church in Corinth and their king caused it to be fixed in place and used it lieu of a tent, and he sat underneath it. Then the Romans [Byzantines] paid off the people of the Antes, who then threw themselves on the country of the Slavs, which country they seized and plundered. They took away its riches and set it on fire. Their country was west of the river called the Danube.”

“When the Slavs learned that their country was devastated, they roared like a lion over its prey. They gathered together by the thousands, and began to plunder without end. They could not advance so far as to besiege the imperial city. Instead they turned to the city of Anchiales and to the baths there. Many of them had been slain by the army there. In the end, they knocked down the walls. There they found the purple vestments which Anastasia, wife of Tiberius, had given as a vow to the church, when she went to the baths. The Khagan put then on, saying: ‘Whether the Emperor of the Romans wishes it or not, the kingdom has been given to me.’ Soon afterwards though he was frightened by the news that the people of the Turks were pursuing him. They retreated to Sirmium, fearing that (the Turks) would pillage the inhabitants and all its wealth. After 8 tons of gold were sent (by the Emperor Mauricius) to the Khagan, they withdrew.”

Book XI
Chapter 15
(On the time of the death of Mo’avia, the king of the Arabs, whose empire was divided again; on that of the Romans. On the ordination of Athanasius of Antioch)

“Justinian II, emperor of the Romans, who was full of insolent pride, did not allow Cyprus to be shared between the Romans and the Taiyaye [Arabs]; he removed its inhabitants in the 7th year of his reign. On learning this, Abd el-Malik [ibn Marwan ibn al-Hakam] strongly reproached him for having broken the peace and for not having waited until the end of the (ten) years. This is why Mohammed, emir of Jezireh, invaded the Beit Roumaye. The Romans gave him battle near Caesarea in Cappadocia [Battle of Sebastopolis]. The Slavs took the side of the Taiyayê [Arabs] and went with them to Syria, to the number of about seven thousand. These [Arabs] established them at Antioch and at Cyrrhus, gave them wives, and shared with them tribute and provisions.”

Book XI
Chapter 16
(On the age of Justinian II, the Emperor of the Romans who was deposed. On Athanasius bar Gumayye, who was honored during this time by ‘Abd al-Malik, the king of the Ṭayyaye. On the ecclesiastical matters which were addressed during this time by the Pontiffs)

“This Apsimar was a general, surnamed Tiberius [Byzantine Emperor Tiberius III]. When the Slavs revolted against the Romans [Byzantines], as Leontius [previous Emperor] paid no attention to them, they pillaged and laid waste the country of the Romans [Byzantines]; then Apsimar marched against them, overcame them, and subdued them. This is why he became powerful, revolted and dethroned Leontius [Byzantine Emperor after Justinian II], saying: ‘Justinian II, because of his bad conduct towards the empire of the Romans, especially for having plundered Cyprus and broken the peace with the Taiyayê [Arabs] and having thus caused the ruin of a great number of countries of the Romans [Byzantines], and for other similar reasons, was deprived of the empire; likewise Leontius, who was one of his great men who was made to rule [Leontius overthrew Justinian II after first having been imprisoned (then released) as a result of Leontius’ defeat at the Battle of Sebastopolis], having fallen in his turn into the same madness, was driven out because of it.’”