Category Archives: Prussians

Magdeburg Annals

PublishedMarch 23, 2021 Post authortorino

The German Annals of Magdeburg contain several mentions of paganism in the Suavic lands. The following comes from Meyer. The English is in substantial part from the Juan Antonio Álvarez-Pedrosa compilation (translators of the Latin texts include Julia Mendoza Tuñón and Sandra Romano Martín as well) with some exceptions and expanded by the addition of certain parts quoted by Meyer that Álvarez-Pedrosa’s book does not include. As usual, I also changed some of their English to better reflect (at least in my view) the text.

Entry under the year 938

“We do not consider it idle to dedicate a few words to the tradition of the ancients regarding the first founding of such a famous city, and where it go its name of Parthenopolis or Magdeburg. For that extremely powerful Caesar, called Julius as he was of the old line of Julus, son of Aeneas, once he had reached the category of dictator of Rome in the company of Crassus and Pompey, as he received all of Gaul as the third part of the Roman Empire, to subjugate through arms, when he arrived to the land of that people who had been entrusted to him, whether to rest more securely with his army, or whether to more easily dominate the tribes of the area, he founded several cities in suitable places for them, some of which he ordered tbe provided with wooden and earth walls, and most with a stone wall, so that, once the work was done, it would serve a multitude of people arriving en masse. Among these cities, and not the smallest, he founded this one in honor of Diana, as the pagans, in their absurd error, believed that she was the goddess of virginity; she was called parthena, from the word parthenu, which is how you say ‘virgin’ in Greek; and thus, from parthena, that is, Diana, he called the city Parthenopolis, that is, the city of the parthena. The Barbarian name is also recorded, because Magadeburg is how to say city of the virgin. Caesar himself also built within the city, according to the story, on the bank of the Elbe River, a temple, and inside an idol of Diana herself, where, having anointed many maidens to the practice of this religion, he arranged the sacred ceremonies for the goddess that posterity celebrated… Charlemagne… destroyed the altars of this idol and ordered that a chapel to protomartyr Saint Stephen be consecrated there.”*

[*note: The town of Magdeburg was also called Děvín in Czech (and Dziewin in Polish). This is generally assumed to be a late translation from 1700 of the German etymology of the city’s name, that is a city of women – from “Magd,” a young woman. Hence also the annalist’s reference to Parthenopolis – a city of maidens same etymology as that of the Parthenon – Παρθενώνας, Parthenónas – referring to “unmarried women’s apartments” being, most likely, a reference to Athena. A connection with the Parthians – their country being Parθava – is unlikely though given where the Greeks located the Amazons, possible. Other “Greek” names appear in Central Europe. For example, Partęczyny (Groß Partenschin). On the other hand, the annalist’s Diana reference brings to mind the Suavic Goddess Devana (also venerated apparently among the Sorbs) and provides an independent argument for an earlier dating of Děvín/Dziewin.]

Entry under the year 1147
(this describes the so-called Wendish Crusade)

“In the same year around the feast of SaintPeter’s, urged on by divine inspiration and Church authorities and reminded [of their duty?] by the many pious, a great host of Christians, taking with them the life-giving sign of the cross, went forth against the heathens who dwell in the north, in order either to bring them into Christianity’s fold or, with God’s help, to destroy them. In this fellowship there went Frederic the Archbishop of Magdeburg, Rudolf [the first] Bishop of Halberstadt, Werner [von Steußlingen Bishop of] Münster, Reinhard [Raynard of Querfurt the Bishop of] Merseburg, Wiggar [Bishop of] Brandenburg, Anselm [Bishop of] Havelberg, Henry [Zdík aka Jindřich Zdík, Bishop of] Moravia [Olomouc] and Wibald [of Stavelot aka Stablo] the abbot of Corvey; margrave Conrad [the Great], margrave Albert [the Bear], count palatine Frederick, count palatine Herman and many companions and sixty thousand armed fighters. In the meantime another group formed with Albert [the second] Archbishop of Bremen, Dietmar [the second] Bishop of Verden [an der Aller], Henry [III, the Lion] duke of Saxony, Conrad duke of Burgundy [?] [and] Hartwig, an esteemed leader with many companions and nobles and other armed men numbering forty thousand fighters. Also the King of Denmark [joined], with the bishops of his land and with the whole strength of his people; he collected a large number of ships and delivered an army consisting of about a hundred thousand soldiers. Also the brother of the duke of Poland came forth with twenty thousand fighting men. And his older brother [duke Bolesuav IV the Curly] also went forth against the barbarian Prussians and stayed there for a long time. The Ruthenians,* who, although they were not all Catholic, at least in name were Christians, by the unfathomable will of God, also joined the campaign against the Prussians with a large number of armed men.** All of them with a large apparatus of war and convoy and admirable devotion entered different places of the pagans’ land and the entire country trembled before them, and, traversing the country for almost three months, they destroyed everything, they set fire to the cities and towns, and they burned the temple along with the idols that were outside the city of Malchon*** together with the city itself.”

[*note: the Ukrainians/Rus]
[**note: This section appears to refer to the separate campaigns of Bolesuav IV the Curly (Kędzierzawy) against the Prussians which lasted from 1147 to 1166]
[***note: Malchow in Mecklenburg-Schwerin]

Entry under the year 1169

“In Syria, the Earth shook the foundations of Antioch and other cities, one of which a watery abyss attempted to swallow. Valdemar, king of the Danes, accompanied by the princes of the Lutici, went forth against the Rani, and burned their gods and, having taken much gold and silver from their famous temple, he imposed upon the Rani a semblance of Christianity, which in a short time, both because of his own greed, as well as the shortage of missionaries and apathy, ended. Daniel, the bishop of Prague died [in 1167 as per Prague Annals]; he was followed by Friedrich [Bedřich] from Magdeburg.”

Sub anno 938

“Sed antequam de hac fundatione plenius dicamus, non ociosum putamus, si de tam famose civitatis prima fundatione, et umde hoc nomen Parthenopolis sive Magadeburg suscepit, penes tradicionem veterum paucis perstringamus. Cesar igitur ille quondam potentissimus, ab Yulo Aeneae filio stirpis dirivatione cognominatus Iulius, dictatoris ordine cum Crasso et Pompeio sublimatus Romae, cum totam Galliam trinae divisionis Romano imperio armis subiugandam suscepisset, in has susceptae gentis partes veniens, tum ut eo tucius cum exercitu pausaret, tum ut circumpositas nationes facilius coerceret, plures competentibus in locis civitates condidit, quarum momnullas terrae lignique materia circumvallatas plerasque etiam murorum ambitu cinctas munire studuit, quantum opere festimato valuit inhianter accedens multitudo. lnter quas et hanc non infimam ad honorem Dianae condidit, quae quia apud gentiles dea virginitatis stulto errore credebatur, a parthenu , quod Grece virgo dicitur, ipsa parthena quoque vocabatur, sicque a parthena, id est Diana, Parthenopolim , id est parthenae urbem, appellavit. Quod etiam barbarum momen testatur, quia Magadeburg quasi virginis urbs dicitur. Fecit quoque idem Cesar intra urbem, ut fertur, iuxta ripam Albiae fluminis templum, immo ydolium eiusdem Dianae. ubi ad supplementum religionis pluribus virginibus dicatis, sacra deae statuit quae posteritas celebravit. Decursis post haec pluribus annis cum summae virtutis Karolus magnus sceptra regni gerens, ut suo in loco plenius digessimus, Saxoniam continuis bellorum procellis subactam ad fidem Christi convertisset, huius ydolii aras destruxit, et oratorium prothomartyris Stephani ibi dedicari fecit, et diocesi Halberstadensi ipsam civitatem subiecit.”

Sub anno 1147

“Eodem anno circa festum sancti Petri, divina inspiratione et apostolice auctoritatis exortatione et multorum religiosorum ammonitione, magna christiane militiae multitudo contra paganos versus aquilonem habitantes assumpto signo vivifice crucis exiverat, ut eos aut christiane religioni subderet, aut Deo auxiliante omnino deleret. Ubi in una societate convenerant Fridericus archiepiscopus Magadaburgensis, Rotholfus Halverstadensis episcopus, Wernherus Monasteriensis, Reinhaldus Mersburgensis, Wickerus Brandeburgensis, Anshelmus Havelbergensis, Heinricus Moraviensis episcopi et Wibolt Corbegensis abbas, Conradus marchio, Adalbertus marchio, Fridericus palatinus comes, Hermannus palatinus comes cum multis comitibus et armatis bellatoribus sexaginta milibus. Interim in alia societate se in unum collegerant Albero Bremensis archiepiscopus, Thietmarus Fardensis episcopus, Heinricus dux Saxonie, Conradus dux Burgundie, Hartwigus princeps prenobilis cum multis comitibus et nobilibus et ceteris armatis numero quadraginta milibus pugnatorum. Rex eciam Dacie cum episcopis terre illius et cum universo robore gentis sue, maxima multitudine classium collecta, circiter centum milibus exercitum paraverat. Item frater ducis Poloniae cum viginti milibus armatorum exiverat. Cuius etiam frater maior cum infinito exercitu adversus Pruscos crudelissimos barbaros venit, et diutius ibi moratus est. Contra quos etiam Rutheni, licet minus catholici tamen christiani nominis karacterem habentes, inestimabili Dei nutu cum maximis armatorum copiis exiverunt. Hi equidem omnes cum maximo apparatu et commeatu et mirabili devotione in diversis partibus terram paganorum ingressi sunt, et tota terra a facie eorum contremuit, et fere per tres menses peragrando omnia vastaverunt, civitates et oppida igni succenderunt, fanum eciam cum idolis quod erat ante civitatem Malchon, cum ipsa civitate.”

Sub anno 1169

“lm Syria Antiochia et aliae civitates terre motu a fundamentis concussae sunt, quarum una terre hiatu absorpta stagnantis abyssi faciem pretendit. Waldomarus rex Danorum, adiumctis sibi Liuticiorum principibus ad Rugianos profectus, deos eorum succidit, et multo auro et argemto de precipuo fano ipsorum ablato, umbram eis christianitatis impressit, que im brevi tam ipsius avaricia quam doctorum penuria et desidia abolita est. Daniel Pragensis Boemie episcopus obiit, cui subrogatur Fridericus, assumptus de choro Magdeburgensi.”

Worshipping the Sun or the Deity of the Sun?

PublishedJuly 26, 2020 Post authortorino

Here are three examples of potential divine Sun worship in Central Europe. The first comes from Mecklenburg. The second from Silesia. The second from Baltic Prussia. Whether these are examples of worshipping a God like Jasien or just of the Sun is debatable.

Tollense

(This is by the University of Greifswald’s J. Krueger)

Grodziszcze

This picture comes from Altschlesien. The item itself from Grodziszcze (German Gross Gräditz). The magazine describes this as one of a number found in the old Suavic burg wall. Interestingly, Grodziszcze is one of the oldest villages in Silesia. The author of the Altschlesien article dates this and other items found in the same location to the 6th or 7th century (though, part of the reason is that he tries to prove their “Germanisch” character).

Of course, I wrote about similar objects already here, here, here, here or here.

Prussia

Here are some examples from Prussia (except for the sculpture on the left which represents, apparently, the Gallic Esus), from Vladimir Kulakov’s work.

Sun veneration was common among the Suavs too, of course. However, whether the Sun itself was seen as a Deity or simply a manifestation of a divine presence is another matter altogether. Of course, as we well know there is a (rather late) Czech source that connects Chasson/sive Jassen (i.e., the Polish Yassa/Jessa/Jesza) the Latin Sol, Phoebus.

West of Hamburg, West (?) of Bremen

PublishedJanuary 5, 2019 Post authortorino

The commonly accepted boundary of the Germania Suavica – the acknowledged area of Suavic settlement in Germany runs mostly along the Elbe. West of the Elbe, exceptions are made for Wendland around Luneburg but, generally, the understanding is that at that point you get into ethnically German territories in Westphalia, Brunswick and Ostfriesland. But if you look closely you can just make out some interesting place names that are west of Hamburg (that is west of the Elbe) up until Bremen (which sits on the Weser) and perhaps even a bit further. (Curiously, the very name Bremen suggests the Suavic word brama meaning “gate” – perhaps to the lands on the Weser).

For example (red in the picture below):

Bülkau – mentioned first in 1404 as Bulcow and Buklow, later in 1680 as Pilkauw and then in 1702 as Biklau but it was also written as Bolkauw.
Oppeln – first mentioned in 1309 is right next to Bülkau (and WIngst). The German settlers, of course, called the Polish Opole, Oppeln. Was this because those settlers remembered a tiny village west of Hamburg? Or is this western Oppeln also a Germanization of an earlier name?
Am Dobrock – first mentioned in first mentioned in 1626, it sits just northeast of Bülkauand Oppeln , near the confluence of the rivers Oste and Elbe.
Belum – just north of Bülkau. This sounds like the Suavic bel meaning “white”.
Groden – just west of Belum. This is obviously similar to the Suavic grod meaning “burg” or “castle”.
Brest – southeast of these towns. Obviously similar to the Polish/Belorussian Brzesc and the Venetic Brest of Bretagne.
Zeven – first mentioned in 986 as “kivinan à Heeslingen” in the records of the nearby monastery of Heeslingen. Kivinan is not an apparently Suavic name but later the name comes up as Sciuena (1141), Cyuena (1158), Zcivena, Scevena, Skhevena and Tzevena.
Sievern – first mentioned in 1139. This seems connected to the “North” in Suavic just like the tribe of the Severians or Severyans or Siverians or Siewierzanie (*severjane) who are mentioned by Nestor but earlier perhaps also by the “Bavarian Geographer” as the source of all the Suavs (Zeriuani, quod tantum est regnum, ut ex eo cunctae gentes Sclauorum exortae sint et originem, sicut affirmant, ducant; although perhaps also as Zuireani habent ciuitates CCCXXV). But perhaps it comes from “seaver”.

I am not suggesting all these are Suavic (almost all have another etymology) but there is enough of them that an examination seems useful. Moreover, there are other names nearby that may hint at Suavs (or Balts) as well (blue in the picture below):

Soltau – south east of Zeven. First mentioned in 936 as Curtis Salta. However, later the names shows up as Soltouwe.
Bomlitz – next to Soltau. This is often cited as an example of a non-Suavic place name with an -itz suffix. The name was recorded for the first time in the form Bamlinestade from the river Bamlina (meaning, supposedly, a small Baumfluss). Later the town was known as Bommelse. Now (first attested in this form in 1681) both the town and the river are known as Bomlitz. Curiously, Bomlitz River (and the town) are close to the river Böhme (as in Bohemian).
Butjadingen – on the other side of which is also the name of that entire peninsula (Butjadingerland) up to the Jade Bight. Perhaps something to do with the Budinoi.
Dangast – the suffix -gast is frequent in German names but also in Suavic names (Ardagastus). When it comes to place names however most seem to be Suavic or related to Suavs. The locality Dangast sounds similar to another place name – Wolgast which is obviously a Germanization of the Suavic version. Then there is Wogastisburg of Samo’s fame – presumably also a Suavic name.
Ihlow – compare with Ihlow in Brandenburg (between Berlin and Kostrzyn); compare too with Iława (Deutsch Eylau) which was originally called Ylawia, Ilow, Ylaw and Ylow.
Balje – from low German balge but note that the East Prussian Balga supposedly came from the Old Prusian word balgnan. Thus, it seems impossible to assign the language of those who named these places between German and, in this case, Baltic Prussian.

The above mentioned towns in relation to the historical Wendland

Wilhelm Boguslawski named some other names: Steinau, Krempel, Midlum, Spieka, Lehe, Spaden, Grambke as potentially Suavic – I actually think most of these have nothing to do with Suavs. Other names nearby (from the Rastede monastery grant of 1124) that may merit an investigation: Börsten (Bursati), Swidero/Svidero, Brunin, Henchinhusin (because of Henchin-), Nertin, Tvislon, Swirlichin, Smerlachen, Magelissin, Enschinin, Withlike, Benchinhusen (because of Benchin-), Widinchusen/Windenchusen, Wellin, Wisteren/Winstrin, Wadinbech (because of Wadin), Mühlenwisch (because of the -isch), Scrotinh, Nordleda.

The Greater Poland Chronicle provides the following description:

“The Rhine and the Danube are the the greater rivers of the Teutonic nation, whereas the Vandalus (Vistula), the Oder and the Elbe are the great rivers of the countries of Poland and Bohemia. Around these last three rivers, they [Suavs] held also the lands in-between and those countries that bordered them and they hold them still, as is known, from there up to the North Sea. Whereas the Saxons, having left their very small lands and villages and moving to the wide lands of the Suavs, settled permanently in those places.”

Certain Portions of the Chronicle of Adémar of Chabannes – The γ Version

PublishedOctober 14, 2018 Post authortorino

The Chronicle of Adémar de Chabannes (the legendary, chronicler, musical composer and literary forger extraordinaire) has been well known for years (as Chronicon Aquitanicum et Francicum or Historia Francorum). It contains a number of mentions of Suavic rulers that originated mostly in other sources. In other words they are not particularly original and do not possess new information (for example, Thrasco and other Suav rulers are mentioned but the sources of Ademar’s here are likely the various Frankish or abbey annals). However, the third book of the Chronicle is mostly original. Moreover, one redaction of the Chronicle contains an interesting passage in that book that is not found in other versions.

A portion of this passage deals with the activities of Saint Adalbert (Wojciech) and Saint Bruno among the peoples of Prussia, Poland, Russia and Hungary containing some religious motifs albeit only in generalities. This portion probably ones from some Life of Saint Adalbert. Another portion,however, delivers an entirely new and original piece of information – it deals with the opening of the tomb of Charlemagne by Otto III. Ademar writes that upon opening the tomb Charlemagne’s body was discovered sitting untouched by age on a golden throne. That throne Otto sent to Boleslav the Great of Poland in exchange for the body parts of Saint Adalbert [Wojciech] who had been recently killed by the Prussians. (However, it is not entirely clear from this fragment that, as some people maintain, Boleslav had actually been present at Aachen).

Carolus drawn by Chabbanese Adémar himself (under Carolus’ butt, the seat in question)

Interestingly, we now know that this version of the Chronicle was an autograph of Adémar’s. For a description of the issues and controversies surrounding this edition of the Chronicle, you can see an article by Dariusz Andrzej Sikorski from 2002 “The Chronicle of Adémar de Chabannes: A Recovered Source for the Earliest History of Poland” (Kronika Ademara z Chabannes – odzyskane źródło dla najwcześniejszych dziejów Polski – in Polish). This was a review of the then new Pascale Bourgain edition of the Chronicle (oddly, Sikorski or his editor did not realize that Bourgain is a woman). Another Polish article on this is Miłosz Sosnowski’s “Boleslav Chrobry and Charlemagne: Legitimization Between Cult and Imitation.” The “γ” refers to the text that was labeled by Bourgain as such. Note, however, that the Latin text below follows the MGH edition. Note that the person to first bring the attention of Polish historians (in 1902) to this underappreciated fragment was Stanislaw Kętrzyński, the son of none other than the multi-talented Wojciech Kętrzyński (on his theories, see here, here, here, here, here and here).

Book III, Chapter 31
English Version

At this time with Otto II dead, his son Otto, third in act and name, gained the imperial power. Who interested in philosophy and thinking about the riches of Christ, that he might render a double talent before the tribunal of the Judge, he sought to convert by the will of God the peoples in the surrounding areas given over to idols to the worship of God.

In truth, it was two reverend bishops, namely the holy Adalbert archbishop of the city of Prague which lies in the province of Bohemia and also the holy Bruno the bishop of the city of Querfurt which lies in the province of Bavaria, a relative of the same Emperor. The holy Adalbert was of small stature [while] the reverend Bruno was tall.

And whenever Saint Adalbert was in the imperial palace, he would leave alone in the middle of the night for the forest and carried wood on his own shoulders, walking on bare feet, delivering it, none knew, to the poorhouse.* He then prepared the sale of this timber himself. And after many days the Emperor found about this [and said]: “A bishop such as you are should follow this up by teaching to the peoples of the Slavs.”

* compare this with John Capgrave’s fragment on Saint Wenceslas: “propriis humerus ligna deferens, ante fires viduarum et pauperum clam depnebat…”

The bishop kissed the emperor’s feet and quickly agreed [to the emperor’s joking suggestion] to undertake this [mission]; lest the emperor could talk him out of it. And at the bishop’s request in his city of Prague a replacement archbishop was ordained, whom the bishop had selected, and the emperor gladly assented to this. Having made all the necessary preparations, he departed barefooted to the province of the Poles, where no one had heard the name of Christ and began to preach the Gospel.

Bishop Bruno followed his example and requested that the emperor appoint a bishop, by the name of Odalric, for his [Bruno’s] seat whom he had chosen. When this was done he humbly departed for the country of Hungary, that is called White Hungary to differentiate it from that other Black Hungary, by reason of the fact that its population has a brownish color like the Ethiopians.

Lastly, Saint Adalbert converted to the faith of Christ those four provinces that had been of old held [in the grasp] of paganism, that is Poland, Slavania, Waredonia* [and] Cracow. And after he built a foundation of faith, he went for the province of the Pincenatori** to speak to them of the Lord. That people worshipped many fierce idols, [and] after eight days he had come to them and had began to proclaim Christ to them, [but] on the ninth day they found him to have fallen into prayers, piercing him with missiles even of iron, they made a martyr for Christ. Then he [?] cut off the head, submerged the body in a great lake but the head they tossed to the field for the wild beasts. The angel of the Lord accepted the head but the body he set upon the other shore; there he remained immobile and intact and uncorrupted, until such time as a merchant boat passed by his location. And they took the holy treasury [of his body] and delivered it to Slavania. And then the King of Slavania by the name of Boteslav, whom Saint Adalbert had baptized, was given these great gifts and accepted them with honor and built a monastery in his [Adalbert’s] great name and many miracles began to occur through this martyr of Christ. But Saint Adalbert was martyred on the 24th day of April, that is on the ninth day before the Calends of May.

* Wenedonia?
** Prussians?

However, Saint Bruno converted to the Faith the province of Hungary and another that is called Russia. He converted the King of Hungary who is called Gouz* and he changed his name in the baptism and [Bruno] called him Stephen, [he] whom the Emperor Otto received in baptism at the birth of the martyr Stephen and [whose] kingdom he [Otto] allowed him freely to possess, giving him permission to carry the sacred lance everywhere, as it is the custom of the emperor to do so, and the remains of the key of the Lord and the spear of Saint Maurice to replace his own spear. And the above-mentioned king ordered Saint Bruno to baptize his own son, giving him the same name [that is] Stephen.

* Géza
** Stephen I, Géza’s son

And to his son Stephen, the emperor Otto gave away in marriage the sister of Henry, the subsequent emperor….*

[skipping some portions of the narrative about Hungarians – the complete Latin version is below]

* Gisela of Bavaria, the sister of Henry II, future emperor

In those days, the emperor Otto [III] was told in a dream to raise the remains of Charlemagne which were buried at Aachen. But as age erases memory, so was it not known exactly where he had been laid to rest. Yet after a three day fast the emperor had a vision as to where the body was and so it was found sitting on a golden throne in an arched-ceilinged cave under the basilica of the Holy Mary wearing a golden crown set with precious stones and wielding a sword of the purest gold and his body was preserved and unrotten. It was raised and shown to the masses. And one of the canons of that place, Adalbert, though a man sporting a great and tall frame, was shown to have an insufficient brow for having tried to fit on Charlemagne’s crown, it proved to be too wide for the circumference of his head. And comparing his shin too to the shins of the king, he proved the shorter, and also was his shin [by reason of this arrogant deed] broken through Heavenly Might. Going on to live yet forty years he remained nevertheless a cripple forever. And the rediscovered body of Charlemagne was laid to rest on the right side of the basilica right behind the altar of Saint John the Baptist. And there was built over it a wondrous golden crypt which begun at once to glimmer with many portends and miracles. Yet he [Charlemagne] has no holy day of his own, [he is] just [remembered during] the commonly celebrated All Saints Day. His golden throne, the emperor Otto [III] earmarked for king Botislav in exchange for the relics of the holy martyr Adalbert [Wojciech]. And the king Botislav accepted the gift and [in exchange] sent the emperor the martyr’s shoulder and the emperor received it happily and to honor the holy martyr Adalbert he built in Aachen an extraordinary basilica and set in it a convent of [female] servants of the Lord. He also built another monastery in Rome to honor the same martyr.

Latin Version

Ea tempestate Hotone secundo mortuo, Hoto filius eius, tercius actu et nomine, imperio potitus est. Qui philosophiae intentus, et lucra Christi cogitans, ut ante tribunal Iudicis duplicatum redderet talentum, Dei voluntate populos in circuitum ydolis deditos ad Dei cultum convertere studuit.*

* [compare this to the version found in other editions of the Chronicle: Ea tempestate Hotone secundo mortuo, Hoto filius eius, tercius actu et nomine, imperio potitus est. Qui philosophiae intentus, et lucra Christi cogitans, ut ante tribunal Iudicis duplicatum redderet talentum, Dei voluntate populos Ungriae una cum rege eorum ad fidem Christi convertere meruit…]

Etenim erant ei duo episcopi reverentissimi, sanctus videlicet Adalbertus archiepiscopus de civitate Pragra, que est in provincia Bevehem, sanctus etiam Brunus episcopus de civitate Osburg, quę est in provintia Baioarie, consanguineus ejusdem imperatoris. Nam sanctus Adalbertus parvus statura, sanctus Brunus procero corpore erant.

Et quandocumque sanctus Adalbertus in aula imperatoris interesset, nocte intempesta solus ad silvam abiens, ligna propriis humeris, pedibus nudis, deferebat, nemine sciente, ad hospitium suum. Que ligna vendens victum preparabat sibi. Quod cum post multos imperator comperiens dies, cum pro sancto duceret, die quadam solito locutus cum eo, dixit jocando: “Talis episcopus, sicut vos estis, debuisset pergere ad predicandum Sclavorum gentes”.

Mox episcopus pedes imperatoris deosculans, ait, se hoc incipere; nec postea imperator eum avertere potuit ab hac intentione; et rogante ipso episcopo, ordinatus est pro eo in urbe Pragin archiepiscopus, quem elegerat ipse, et libenter imperator assensit. Et preparatis omnibus necessariis, pedibus nudis abiit in Pollianam provinciam, ubi nemo Christi nomen audierat, et praedicare coepit euangelium.

Quod exemplum eius secutus Brunus episcopus, petiit imperatorem, ut pro eo iuberet consecrare in sede sua episcopum, quem elegerat, nomine Odolricum. Quo facto, et ipse humiliter abiit in provinciam Ungriam, quae dicitur Alba Ungria ad differentiam alteri Ungrie Nigre, pro eo quod populus est colore fusco velut Etiopes.

Sanctus denique Adalbertus convertit ad fidem Christi quattuor istas provincias, quae antiquo paganorum errore detinebantur, scilicet Pollianam, Sclavaniam, Waredoniam, Cracoviam. Quas postquam fundavit in fide, abiit in provintiam Pincenatorum, ut eis praedicaret Dominum. Illa gens nimium idolis effera, post octo dies ad eos venerat et Christum eis adnunciare coeperat, nono die reperientes eum orationi incumbere, missilibus quam ferreis confodientes, Christi martirem fecerunt. Deinde secto capite, corpus eius in lacum magnum demerserunt; capud autem bestiis in campum proiecerunt. Angelus autem Domini accipiens capud, posuit iuxta cadaver in ulteriorem ripam; ibi immobile et intactum et incorruptum permansit, quousque negotiatores navigio per illum locum praeterirent. Qui auferentes sanctum thesaurum, patefeceruntque Sclavaniam. Quo comperto rex Sclavanie nomine Botesclavus, quem ipse sanctus Adalbertus baptizaverat, datis magnis muneribus, capud et cadaver excepit cum honore, et monasterium in eius nomine maximum construxit, et multa miracula fieri coeperunt per eundem Christi martirem. Passus est autem sanctus Adalbertus 24. die mensis Aprilis, id est nono Kalendas Mai.

Sanctus autem Brunus convertit ad fidem Ungriam provintiam, aliam, que vocatur Russia. Regem Ungrie baptizavit, qui vocabatur Gouz, et mutato nomine in baptismo Stephanum vocavit, quem Oto imperator in natali protomartiris Stephani a baptismate excepit, et regnum ei liberrime habere permisit, dans ei licentiam ferre lanceam sacram ubique, sicut ipsi imperatori mos est, et reliquias ex clavis Domini et lancea sancti Mauricii ei concessit in propria lancea. Rex quoque supradictus filium suum baptizare iussit sancto Bruno, imponens ei nomen sicut sibi Stephanum.

Et ipsi filio eius Stephano Oto imperator sororem Eenrici, postea imperatoris, in coniugio dedit. At vero sanctus Brunus cum ad Pincenates properavisset, et Christum praedicare cepisset illis, passus est ab eis, sicut passus fuerat sanctus Adalbertus. Nam Pincenati diabolico furore sevientes, viscera omnia ventris per exiguum foramen lateris ei extraxerunt, et fortissimum Dei martirem perfecerunt. Corpus eius Russorum gens magno precio redemit, et in Russia monasterium eius nomini construxerunt, magnisque miraculis coruscare cepit. Post paucos dies quidam Grecus episcopus in Russiam venit, et medietatem ipsius provintiae, quae adhuc idolis dedita erat, convertit, et morem Grecum in barba crescenda et ceteris exemplis eos suscipere fecit. Odolricus autem, qui sancto Bruno successerat, ad Dominum migrans, magnis virtutibus clarere meruit. Ideoque monasterium foris civitatem Osburg eius nomini construxit episcopus item Brunus, successor eius, frater Eenrici imperatoris. Eadem vero urbs apud Romanos vocabatur Valentina ab imperatoris nomine, qui eam condidit primus.

Quibus diebus Oto imperator per somnum monitus est, ut levaret corpus Caroli Magni imperatoris, quod Aquis humatus erat, sed vetustate obliterante, ignorabatur locus certus, ubi quiescebat. Et peracto triduano ieiunio, inventus est eo loco, quem per visum cognoverat imperator, sedens in aurea cathedra, intra arcuatam speluncam infra basilicam Marie, coronatus corona ex auro et gemmis, tenens sceptrum et ensem ex auro purissimo, et ipsum corpus incorruptum inventum est. Quod levatum populis demonstratum est. Quidam vero canonicorum eiusdem loci Adalbertus, cum enormi et procero corpore esset, coronam Caroli quasi pro mensura capiti suo circumponens, inventus est strictiori vertice, coronam amplitudine sua vincentem circulum capitis. Crus proprium etiam ad cruris mensuram regis dimetiens, inventus est brevior, et ipsum eius crus protinus divina virtute confractum est. Qui supervivens annis 40, semper debilis permansit. Corpus vero Caroli conditum in dextro membro basilicae ipsius retro altare sancti Iohannis baptistae, et cripta aurea super illud mirifica est fabricata, multisque signis et miraculis clarescere coepit. Non tamen sollempnitas de ipso agitur, nisi communi more anniversarium defunctorum. Solium eius aureum imperator Oto direxit regi Botisclavo pro reliquiis sancti Adalberti martiris. Rex autem Botisclavus, accepto dono, misit imperatori brachium de corpore eiusdem sancti, et imperator gaudens illut excepit, et in honore sancti Adalberti martiris basilicam Aquisgrani construxit mirificam, et ancillarum Dei congregationem ibi disposuit. Aliud quoque monasterium Romae construxit in honore ipsius martiris.

The Baltic Gods of the Translation of John Malalas’ Chronicle

PublishedApril 7, 2018 Post authortorino

The main Moscow Archive contains the relatively famous MS 902/2468. It is famous because it is about the only source that mentions Svarog as, possibly, an eastern Slav Deity. That mention is inside the glosses to the Chronicle of John Malalas which the codex contains (about the Slavs in Malalas’ Chronicle you can read here). The translation of that chronicle also contains a mention of Lithuanian Gods dated to about/circa 1261 (according to Obolinsky). This was observed by Prince Obolinsky, then published by Dobryanskiy (from another Malalas codex – from Vilnius), then by Wolter, by Dauksza, by Theobald von Rothkirch and then by Antoni Mierzynski in his 1892/1896 fundamental “Sources of Lithuanian Mythology” (in Polish) (Mythologiae Lituanicae Monumenta).

Several curious things are presented here:

a rationalizing story explaining why cremation was the preferred funerary rite among the pagans, that is the “Soviic” nation, including the Lithuanians and other pagans of the time

the name Eant(as), which could be connected with Antenor or the Antes/Antoi – along with a Hellene connection that brings back the memories of Herodotus’ Budini/Geloni stories

the very name “Sovii” from which one may be able to derive the Sovianie or Suovianie, that is the Slavs

Here is what that text contains:

“Sovii was a man. Having caught a boar he took out of him nine spleens and gave to those he had begotten to eat. And when they had eaten this, he grew angry with them. He was eager to enter the underworld; he went through eight gates, the ninth he could not cross but he reached his goal with the help of his begotten, that is his son. And when his brothers spoke against him, he left them and went to look for the father and came to the underworld.”

“And having eaten supper with his father, he made a bed for the father and buried him in the ground. The next day when the father got up, the son asked him how comfortable had his rest been. And he, sighing ‘oh’, said ‘the worms and lizards gnawed at me.’ In the same manner, the next day, the son cooked supper for the father and put him in a wooden coffin instead. The next day, again, the son asked the father and this answered that bees and mosquitos kept biting him ‘oh, how difficult it was to rest.’ So also on the third day, having put together a great pyre, the son tossed the father onto the fire. The next day he asked him whether he had slept well and the father replied: ‘I slept like a baby in a cradle.'”

“Oh what a great and devilish delusion he brought to the Lithuanians and Yatvingians and Prusssians and Estonians and Livonians and to many other nations who call themselves the Sovici believing that Soviia was a guide for their souls to reach the underground. And he lived during the times of Abimelech and they till this day bury their dead bodies on funeral pyres much as Achilles and Eant(as) [Antenor?] and other such Hellenes.””

“And this error he established among them such that they bring offering to terrible Deities to Andaeva [Andajus] and Perkun, that is, to thunder (grom), and to Zvorun, that is the bitch, and to Teliavelis, the smith who forged the Sun which shines on the Earth and tossed the Sun into the heavens.”

“This unsightly delusion came to them from the Hellenes. And there are 3446 years from the time of Abimelech and the populous brood of the despicable Sovii to the year in which we began to write these here books.”

Thietmar (Book VI)

PublishedSeptember 29, 2017 Post authortorino

Chapter 2 [1004]

“Meanwhile, because of his own madness and also at the instigation of Margrave Henry, Boleslav attacked the Bavarians and all of his countrymen with a large force [see Book 5 Chapter 36]. In response, the king assembled an army and attacked the lands of the Milzini. Had he not been impeded by heavy snow which was followed by a quick thaw, the whole region would have been wasted and depopulated. He returned disappointed, but was aided by Margrave Gunzelin and other loyal supporters who supplied garrisons. When he arrived at Merseburg, trustworthy intercessors sent by Margrave Henry informed him that his brother haas fled to the king of the Hungarians and desired forgiveness. The margrave had also repented greatly for what he had undertaken. Accepting their petition, though unwillingly, and being influenced even more by the entreaties of his dear Tagino and Duke Bernhard, the king offered to forgive Margrave Henry, on the condition that all property and people be to him and to his supporters, and that the margrave himself be retained in custardy as long as the king wished. In tears, Margrave Henry confessed that he was guilty in all things and, in the manner and clothing of a penitent, surrendered himself to the king. At the king’s order, the archbishop of Magdeburg led him off to the burg at Giebichenstein and had his warriors guard him carefully, both day and night. Among his various good works there, the margrave sang the psalter with one hindered and fifty genuflections, all in a single day.”

Chapter 4 [1004]

“…Turning in a different direction he [king Henry at Verona versus King Arduin of the Lombards] asked his advisers if it would be at all possible to seize the mountain passes, located some distance from there, with the help of the Carinthians. After careful consideration, this plan was carried out although it seemed arduous to many. Immediately obeying the royal commands, the Carinthians divided into two detachments. Before daybreak , one secretly seized a high point above the passes with foot soldiers. At dawn the other detachment followed, in order to storm the passes. The soldiers who had been sent ahead gave them such a loud signal that their enemies would have heard int in their hidden ambushes. Thinking that their rear was secure, the enemy took up arms and rushed to mer the attackers. But then our forces attacked their flank, forcing some to flee and other to die by falling from the precipices or into the rising waters of the Brenta. The victors carefully protected the passes until the king arrived.”

Chapter 10

“Departing from there [Strassburg], the king humbly sought the threshold of the church of Saint Martin at Mainz and celebrated the feast of the Apostles with due veneration [20 June]/ After this, travelling through eastern Franconia, he visited Saxony which he often referred to as the flowery hall of paradise. In the middle of August, he announced an upcoming military expedition to all who resided under his authority and were faithful to Christ. And, from his pious heart, he unleashed his secret and long-repressed desire to restrain the savagery of that arrogant Boleslav. At the stated time, an army was collected in Merseburg and finally moved against the enemy although by stealth. For the army gave the appearance of going to Poland, with shops having been reserved on the Boritz and Neussen, all this that its subsequent change in direction would not be revealed to the enemy buy anyone whose support was only feigned. Meanwhile, a heavy rain greatly delayed the army’s crossing of the river. Thenm when one could have least expected it, the king suddenly headed towards Bohemia. The roaring lion, with his tail following, tried to prevent his arrival by setting archers on a certain height, located in a forest called Miriquidui, from which every approach could be blocked. Learning of this, the king secretly sent a small number of armored warriors ahead to force a way through the unwilling enemy and prepare an easy pat for those who followed. One day, as Boleslav was ding, one of our people, a chaplain of Bishop Reinbern [of Kolberg/Kolobrzeg], remarked on the advent of our army. When Boleslav asked what he had said, he responded: ‘If they could leap like fogs, they could be here now.’ But one thing is certain had divine love not inspired the king and inflamed the other’s arrogance we would not have won this happy victory so readily.”

Chapter 11 [1004]

“The king was aided by the presence of the exiled Jaromir – his name means ‘firm peace’ – whose hoped-for arrival weakened the resistance of the Bohemian warriors. Their advice and wish allowed the king to proceed and, at the entry to that region, a castle was willingly surrendered to him, The king’s progress was delayed somewhat because the Bavarians had not yet arrived. When he came to the city called Saaz [on the Eger], the residents opened their doors to him, massacred their Polish garrison, and were thereupon accepted as allies. The king was disturbed at the sight of so much bloodshed and ordered that the survivors be hidden in a church One of those present maintained that Boleslav had be been killed by his countrymen. While the king’s supporters rejoiced in God, the corrupt supporters of the false duke were saddened. The latter secretly murmured among themselves and spread this falsehood from their unjust hearts: if the king were ever to feel completely secure, they would be as nothing, and would have to suffer much harm from him. Because of this, as fire hiding under the cinders, on this campaign and quite often afterwards, they preferred the enemy of all the faithful to their king. They were worse than brute animals and did not know that God, the uncreated father who watches from on high, would reach down from heaven to rescue his early vicar from their wickedness.”

Chapter 12 [1004]

“Then, at the king’s order, Jaromir was sent ahead with our best warriors and with his local supporters to capture or kill the venomous serpent at Prague. But among this group were informers who gave a detailed account of the plan to Boleslav ,already quite confident in the face of such danger. Warned by this message, he made secret preparations. In the middle of the following night, as he heard bells summoning the people to battle in the nearby burg Wyschegrad, he went out with his best warriors and fled to his homeland. Sobieslav, a brother of Adalbert, bishop and martyr of Christ, pursued him and was wounded on a bridge. This gave great joy to his enemies but caused his friends unspeakable sadness. On the following day, Jaromir arrived. He received petitioners before the door to the city, confirming rights and granting forgiveness for past offenses. After being allowed to enter, he wa joyfully installed in his former dignity and, removing his simple clothing, put on more costly garments. His warriors presented him with whatever booty had been seized as their enemies fled or were killed. Delighted with the many gifts, he was then led to Wyscherad where his rulership was acclaimed and he promised both the king’s favour and a long-desired reward to those who had persevered with him until this point. From all sides, a huge crowd of both lesser and greater men gathered both to seek the new duke’s favour and to await the glorious king’s arrival. When the king finally arrived he was received by Bishop Thieddeg and Duke Jaromir and led to the church of Saint George, amid the rejoicing of the clergy and people. Then, before an assembly of the entire populace, the king immediately honoured Jaromir by bestowing upon him the rights held by his father.”

Chapter 13 [1004]

“While in Prague, the king wished to celebrate the birth of the holy Mother of God which the whole world celebrates [8 September]. Hence, he ordered Gottschalk, venerable pastor of the church of Freising – true to his name!* – to sing the mass an instruct the people, permission for this having been given by the bishop of that place…”

* note: “His name means ‘servant of God.'”

Chapter 14 [1004]

“After everything had been taken care of at Prague, the king sent the Bavarians home. In the company of the new duke of the Bohemians, he then invaded the nearby lands of the Milzeni, making his way by an unspeakably difficult march, and besieged the burg Bautzen [Budisin]. One day, while encouraging his faithful to attack, the king would have been injured by an arrow shot from the ramparts had divine providence not protected him. Instead, the arrow injured someone standing very close to him, thereby fulfilling the enemy’s goal with another. The king humbly raised his heart and offered praise to God who had once again bestowed his love and protection upon him, despite his unworthiness. As for the aforementioned burg, fires had been set all around it and it would have gone up in flames if Margrave Gunzelin had not hindered this through a most unfortunate command.”

Chapter 15 [1004]

“Many were wounded on both sides and some were killed. On our side, Hemuzo, a warrior noble in lineage and vigorous in manner, had repeatedly provoked the occupants and pursued them almost to the walls, but he was killed when half of a millstone struck his helmeted head. The jeering enemy dragged his corpse into the burg. Count Henry, my brother, who was his vassal, ransomed his body and returned it to his homeland. Another warrior, called ‘wild Tommo’ because of his constant pursuit of wild game, was vigorously resisting the enemy on the river Spree when the wet rocks caused him to slip. Alas, though protected for a long time by the best of armour, he finally died from a wound. While trying to prevent him from being dragged away, one of his retainers was stabbed from above by a spear and killed. Now, when the suffering of war was almost over, Boleslav sent a messenger who arranged for the burg to be surrendered to the king in return for the lives of the defenders. It was then secured with a new garrison. After this, the king returned home with his army which was exhausted by the journey and lack of food. Wherever necessary, he supported the margraves with the usual reinforcements.”

Chapter 16 [1004]

“While in Mersburg, where he indulged in some long-sought rest, he learned that the venerable Count Esiko had died in Lübschtz after a long illness…”

Chapter 19 [1005]

“The king attacked the Frisians with a fleet forcing them to cease their defiant behaviour and placate the fury of the queen’s sister, Liudgard. In the palace and in all the countships of his realm, and under the royal ban, he announced an expedition against Poland, naming Leitzkau* as the place of assembly. The army was assembled there at the proper time, that is 16 August. The king was celebrating the feast of the Assumption of the Mother of God at Magdeburg [15 August]. Following the completion of his liturgical and charitable obligations, he crossed the Elbe on the same day as the army, with the queen accompanying him.”

* This is the formerly Slavic (Morziani tribe of the Liutici/Veleti confederation) town of Liezka.

Chapter 22 [1005]

“After putting the army in order, the king set forth. The queen quickly retraced her steps and anxiously a waitered her beloved lord’s return in Saxony. Our army arrived at a place called Dobrilugk, in the region of Lausitz, where it was strengthened by the forces of Dukes Henry and Jaromir. The dukes lifted the army’s spirits and fortified it with their good council and bravery. Traitorous leaders, intent on preserving their own property, led the army through wastelands and swamps where it was much oppressed and, in their evil spitefulness, they prevented it from quickly attacking the enemy. After reaching the region called Neiss, a camp was set up next to the river Spree. There, the celebrated warrior Thiedbern learned that the enemy was preparing an ambush. Desiring to gain the highest praise for himself, he gathered the best of his comrades and tried to trap the enemy by stealth. But their enemies were very careful. That they might better hurt pursuers they fled among the thickness of the fallen trees and, as usual, shot the arrows which were their best offensive weapon. Thus, on 6 September, they were able to kill and despoil any who were careless: chiefly Thiedbern, and then Bernhard, Isi, and Benno, illustrious retainers of Bishop Arnulf, as well as many other warriors. The king and his entire entourage took the loss very hard and, so credible witnesses report, Boleslav also grieved.”

[* note: We’ve already discussed Thietmar’s Liutizi religious passages here but we include all of them again, this time in David Warner’s translation.]

“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.”

Chapter 23 [1005]

“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.”

Chapter 24 [1005]

“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.”

Chapter 25 [1005]

“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 countermen opposes 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.”

Chapter 26 [1005]

“From there, under unequal leaders, the dissimilar bands advanced to the river Oder and set up their tents next to a stream called Bober in Slavic, but Castor in Latin. Having fortified the banks of the river, Boleslav waited at Krossen with a large army, seeking at all costs to prevent a crossing. The king delayed there for sven days and had boats and bridges constructed, but then, divine province revealed an excellent ford to the scouts he had sent out. At the king’s order, six war bands entered the river there at dawn and came across safely. Boleslav’s guards observed this from a distance and quickly sent the sad and incredible message to their lord. After three or more scouts had assured him that his was true, he quickly dismantled his camp and fled, along with his army, leaving much behind. After carefully observing this, at the head of his army, the king joined the clergy and people in chanting praises to God, and safely crossed the river. If we had not waited for the long-hesitating Liutizi, those who preceded could have surprised and overpowered their enemies while stil in their tents. Although our forces pursued the enemy vigorously, they fled like deer and could not be caught. Hence, our warriors returned to their comrades.”

Chapter 27 [1005]

“From here the king moved on to the abbey called Meseritz where he was able to celebrate the annual feast of the Theban legion with the greatest veneration [22 September]. He also took strong measures to prevent his forces from inflicting any damage on the church or the residences of the absent monks. The enemy did not dare to spend the night in any of their burgs as the king pursued them, wasting everything in his path and stopping barely to miles from the burg Poznan at the request of hies leading men. Nevertheless, when the army scattered to gather food and other necessities, it suffered heavy losses from the enemy’s ambushes. Meanwhile, Boleslav sought the king’s favour through trustworthy intermediaries and it was immediately granted. At Boleslav’s request, Arhcbishop Tagino and others who are close to the king came to Poznan. After appropriate compensation and promises had been proffered they concluded a peace agreement. Our forces, suffering grievously from the long journey, lack of food and general savagery of war, were happy to return home.”

Chapter 28 [1006]

“After this campaign , the king sought to strengthen the wholesome security which our region had long desired by rooting out the authors of iniquity [December 1005-April 1006]. He ordered that his celebrated retainer, Brunkio, be hanged with a rope, at Merseburg. Along with their followers, Boris and Vezemiskle, leading men among the Slavs, suffered the same fate at Fallersleben. At Werben on the Elbe, the king held frequent meetings with the Slavs during which, whether they wised to or not, he took up issues crucial to the realm and forcefully settled them. For the safety of the homeland, he restored the previously devastated Arneburg and returned property that had been wrongfully taken from it a long time ago. Through the judgement of a synod, issued in his presence and by canonical and apostolic authority, he forbade both illegal marriages and there selling of Christians to the heather, ordering that those who rejected the justice of God be destroyed with the spiritual sword.”

Chapter 30 [1007]

“…As he was gradually accumulating everything necessary for the celebration of the divine mysteries, he constantly entreated Bishop Henry of Wuerzburg, one of his familiares, that he might agree to this heartfelt plan and, in return for compensation, surrender parochial rights over that district which is named after the river Regnitz…”

Chapter 33 [1007]

“It is rare tfor the heavens to shine brightly without the shadows of dark clouds following. Thus, while the king was celebrating Easter at Regensburg, representatives of the Liutizi and the large city of Wollin, and also Duke Jaromir, informed him that BOleslav was trying to instigate a great conspiracy against him and employing both his words and riches to lure them into it [April 6th]. They also told the king that he could no longer rely on their loyal service if he continued to grant Boleslav his peace and favour. The king carefully considered the situate with his leading men. After receiving different opinions from them, and accepting their hostile viewpoint, he sent, Boleslav’s own son-in-law, Herman, to announce to the duke that their pact of mutual peace had ended. Boleslav had learned of this embassy through intermediaries and, though he had previously invited the count to visit, did not accord him a friendly reception. When he received the king’s message, he made a great effort to justify himself, saying: ‘May Christ, who knows all, be my witness! That which I must do, I do unwillingly!’ Afterwards, he assembled an army and ravaged the district of Moeckern which is located near Magdeburg. Boleslav’s hostility also destroyed the bonds of Christian fraternity which he had previously established with the Magdeburgers. Then, moving on to the burg called Zerbst, he conquered the occupants with dire threats and sweet encouragement, and led them away with him. Our forces learned of these events, but were slow to arrive and hesitant in their pursuit. Archbishop Tagino, their leader, knew about everything ahead of time, but had not made sufficient preparations. I was also with him. When we had all arrived at the place called Jueterbog, the wisest were of the opinion that pursuit of the enemy with such a small force would not be advisable and so, we returned.”

Chapter 34 [1007]

“Nevertheless, Boleslav then occupied Lausitz, Sorau, and Selpuli. Not long afterwards, this wicked father-in-law also besieged the burg Bautzen which was defended by a garrison provided by Margrave Herman. Through messengers, he urged the occupants to surrender this burg to him without a fight, noting that they could hope for no rescue from their lord. A truce was arranged on the seventh day. While Boleslav prepared for a n assault, the besieged sent a messenger, to humbly ask for help from their lord and from the leading men of the realm, with the promise that they would resist the enemy for another seven days. Margrave Herman came to Magdeburg where he approached Walthard, who was then provost, and sent messengers to summon each of the leading men individually. He complained bitterly about their sluggish response and sent messhegers to reassure his own milites. The latter had suffered much from Boleslav’s constant attacks which they had resisted both long and vigorously. When they saw that some of their comrades were wavering, however, and that their lord still had not freed them, they arranged with the duke to had over the burg in return for permission to leave with all their possessions. In sorrow, they returned to their homeland.”

Chapter 49 [1009]

“Meanwhile, Count Dedi brought great shame upon my cousin through his words and deeds and, in so doing, reawakened an evil that he thought long forgotten. For with his advice and aid the burg of Werner’s father, our Wolmirstedt – it is called Ustiure in Slavic, because Ohre and Elbe flow together here – had been burned down and pillaged. All of this roused the spirit of the excellent young man’s heart. Thus, when he learned for certain that Dedi was riding out of the burg Tangermuende, so called because there the river Tanger flows into the Elbe, he want after him, taking only brother Frederick and no more than twenty armed men. He caught up with Dedi near the village of Mose, on a high plain that permitted one to see very far. He attacked vigorously, and immediately note than forty of his enemy’s allies fled, leaving Dedi and his retainer, Egilard to die, despite their valiant resistance. After this, Werner justly lost that which he had previously come close to losing unjustly through Dedi’s slander.

Chapter 50 [1009]

If you wish to hear of Dedi’s origins you should know that he was of the lineage of the Bukkonen and his father was Dietrich. From childhood he serve dMargrave Rikdag, who was a relative, and distinguished himself through both his spiritual and physical excellence. As I have mention,d he also led the rebellious Bohemians against us at the church of Zeitz [see book 3, 18]. Ranging far and wide with them, he brought devastation to the land and wen t so far as to capture his own mother, including her among the booty as if he were her enemy rather than her son. After this, he made his peace with King Otto III and quickly aimed his favour and trust. Meanhile, Count Bio of Merseburg died during a military expedition. Through Archbusio Giselher’s influence, Bio’s country, which lay between the Wipper, Saale, Salza and WIlderbach, was ceded to Dedi. For himself and his brother Frederick, Dedi also obtained the fortress district of Zoerbig that his ancestors had possessed as a benefice…”

Chapter 51 [1009]

“In those days, Bishop Dietrich of Metz and his brother, Duke Henry, along with other conspirators, were a source of great annoyance to the king and his supporters [July-August]. Nevertheless, Dietrich also brought irreparable harm upon himself and his successors. For the Slavs, who have no fear of God, pillaged both a church located outside the city of Metz and the congregation that served it. The king compensated for most of the damage through oaths and from his own property, and ordered all of his warriors to take care that such an incident did not occur again. They had destroyed vineyards, building, grain, and other useful things. Not long afterwards, I saw a letter which stated that hunger and need had forced eight hundred dependents of Saint Stephen to flee their homeland, without the permission of their superiors. The letter did not mention those who had been given permission to leave. It would have been better for this church if that man had never been born [Dietrich].”

Chapter 53 [1009]

“Meanwhile, Count Herman and Margrave Gunzelin were feuding, but did battle with each other in a manner unusual for our region. For after vainly trying to conquer the burg Strehla, which was guarded by Herman’s millites, Gunzelin turned his attention to the burg Rochlitz, located next to the river Mulde and not well guarded, and had it burned to the ground…”

Chapter 54 [1009]

“After this incident came to the king’s attention, he immediately hurried to Merseburg inn order to suds it more carefully, There, after listening to the statements of the two counts, he assigned all the blame to Gunzelin. The latter having disregarded the king on many occasions in the past, should not have expected him to avenge his present disgrace. The king added that he had received more than a few complaints from people that Gunzelin had sold their dependents to the Jews. Gunzelin had shown no inclination either to order their return or to restrain the banditry which he himself had instigated to the detriment of so many. It was also noted that he enjoyed more avour with his brother-in-law, Boleslav Chrobry, than was appropriate for him or acceptable to the king. Among those present were some who personally wished to accuse Gunzelin of treason. The king then asked the leading men to give their collective opinion regarding the many complaints and also to assess the justification suggested by Gunzelin and his supporters. After deliberating in private for a long time, they offered the following response. We recognize that this man’s behaviour towards you is not inexcusable. It is our opinion that he should submit himself unconditionally to your mercy. You, however, following the admonitions of our most merciful God, should provide an example to all who might wish to turn to you, namely by displaying that mercy of which you possess an abundant supply and by rejecting the model of behaviour that he himself has followed. Concurring with this opinion, the king received Gunzelin and placed him in the secure custody of Bishop Arnulf. He provided for the continued protection of Meissen against enemy attacks and placed it temporarily in the care of Frederick. The following autumn, on the recommendation of the queen and instigation of his dear Tagino, and also with the advice and agreement of the same leading men, he gave the march to Count Herman.”

Chapter 55 [1009]

“Meanwhile, it was the turn of Count Brun, the brother of Gunzelin, to guard the previously mentioned burg Meissen. And behold, the day before Count Herman was to arrive at the burg that had been promised to him, a large band of Poles crossed the Elbe at dan and silently approached its entrance. Because the warriors were in place, however, the invaders found no easy way to enter and so they returned sadly though unfortunately without injury. As it turned out, the leaders of the incursion were two Withasen from the suburb [see book 5, chapter 9]. They rightly paid for their presumption with their own blood. Boleslav awaited them at Bautzen, suspended between hope and fear. When he saw his people arriving, he took the loss very seriously. After this, Count Herman was installed by a representative of the king and thereupon repaid his debtors whatever they had given him, affirming this with his right hand.”

Chapter 56 [1009]

“During this summer and the winter following, the king made peace with his enemies, thereby following both good advice and his own inclination. His thoughts turned constantly, moreover, to the shame and injury that Boleslav had inflicted upon him. Accordingly, after Easter, he issued a ferocious order indicating that an expedition was to be undertaken. The army was to assemble on Margrave Gero’s lands at Belgern, which means ‘beautiful mountain.’* Then Duke Bernhard and and Provost Walthard went ahead to see if they could bring Boleslav to his senses. Finding nothing there that pleased them, they returned. Among those who came to Belgern was Jaromir, the illustrious duke of the Bohemians and a faithful supporter of the king. I also cannot omit the great misfortune that befell the margrave. All of us – and I exclude no one -acted as though we were Gero’s enemies rather than his friends. With the sole exception of his dependants, we destroyed everything, much of it by fire. The king did not seek revenge for this offence, nor did he offer protection.”

* note: Alt-Belgern. The expedition took place between the middle of August and the end of September, 1010 (BG 1735a). Bel-gern is the Germanized versions of Biała Góra (White or Pretty (Bela) Mountain).

Chapter 57 [1010]

“From Belgern, we went to the district of Lausitz. The burg Gehren is located att he entrance of this district and takes its name from Margrave Gero. As Gero was a large man, he was called Gero ‘the great’. At Gheren two brothers from the burg Brandenburg, in the district of the Heveli, were captured. They had sought out Boleslav in order to provoke his animosity against the king. When they left, however, they were snared in the trap which they themselves had secretly prepared. After being questioned about many things, and behaving indicated their unwillingness to provide any answers, both were killed by being hanged from the same height. At the is point, both the king and h dear Tagino became ill. This caused the leading men anxiously to consider what should be done in regard to the expedition that had just begun. Finally, they decided that the king should return, along with certain of the bishops and everyone else who had taken ill. Bishops Arnulf and Meinwerk, Duke Jaromir, Margrave Gero, Herman, and several others were to pillage the districts of Silesia and Diadesi. And so it was done.”

Chapter 58 [1010]

“Together and fully armed, these lords passed by the burg Glogow where Boleslav himself was residing and could see them. This aroused the spirits of his warriors who were watching from the walls. Addressing their duke, they asked why he suffered such an outrage and requested permission to do battle. Boleslav answer them in the following way: ‘The army you see may be small in numbers, but it is great in courage and its warriors have been specially selected. If I were to attack them, regardless of whether I won or lost, I would be weakened in the future. The king can always raise another army. It is much better for us to endure this now and find some other occasion to attack their arrogance, if possible, without much harm to ourselves.’ Thus he calmed the insolent spirits of his warrior. During this campaign, his wish to do us harm remained unfulfilled. Although frequently delayed by rain, our forced inflicted much damage on the enemy. Finally, after pillaging far and wide, the Bohemians went back to their homeland and our forces happily returned to the Elbe, through the lands of the Milzeni. Messengers were sent ahead to inform the king of our success and imminent return. By the grace of God, the king was again healthy and happily received both the messengers and those who followed, at Merseburg. Archbishop Tagino had separated from the king at Strehla. He rejoined him after his own health returned, and after he had celebrated the feast of try Thebas at Magdeburg [September 22].”

Chapter 59 [1011/1012]

“After deliberating on many issues of pressing concern to our troubled homeland, the king again visited the western regions and subdued the fickle minds of the inhabitants with the bridle of wisdom. He happily celebrated the feast of the birth of the Lord at Poehlde. Afterwards, he again visited dear Merseburg where he established a mutual pace for five years. On the advice of a few, he ordered that the burg Lebusa be rebuilt and strengthened. Alas, in the same year, the outcome that many predicted would follow the king’s order actually did occur. We went to Lebusa at the end of January and celebrated the feast of the Purification of the holy Mother go God February 2]. Our assigned task was accomplished in fourteen days and, after securing the place with a garrison, we departed. Near by and to the north was another burg which was separated from the first only by a single valley. This burg had twelve door. I surveyed it with great diligence and decided, on the authority of Lucan, that it was a large Roman structure and the work of Julius Caesar.* It could have held more than ten thousand men. The smaller structure, which we had just restored, had been empty since the time of King Henry [see book 1, chapter 16]. After I have recounted the events that occurred in the meantime, I will explain the tearful fate that quickly befell this place.”

“In the previous summer, on August 10, the monastery at Walbeck was destroyed by fire, along with four churches, all of its bells, and with other structures belonging to it. All of this happened because of my sins.”

* note: Lucan Pharsalia 6.29-65.

Chapter 65 [1012]

“Although nobility of lineage and manner attracted Tagino’s admiration, he did not disdain persons of lesser character, but merely kept them at a distance. He loved those who worshipped Christ, but persecuted anyone who spurned him, with righteous anger. He carefully tended to everything that God had committed to him, and tried to increase it. Before celebrating the divine mysteries, he was very serious. Afterwards, however, he smiled and was friendly with everyone. He frequently sang the Kyrie eleison with his household. For my part, I can scarcely number the many gifts he lovingly bestowed upon me, though I was unworthy of them. I know only this, that I never responded to him with suitable repayment. By no means, did I render the obedient service which, during my examination, I had promised to him and to his successors. For his church, he acquired the burgs Arneburg, Frohse, and Prettin, as well as an estate formerly belonging to Count Esiko. The episcopal vestments he acquired were splendid and rich. As I have already mentioned, this column of the church stood for eight years, four months, and eight days before it fell, at least in terms of this world. Nevertheless, it will stand of ever in the invisible temple of the Lord, to which it has been removed. Unger, pastor of the monastery at Poznań, died on the same day, in the thirtieth year after his ordination [June 9]. What has been said here will suffice, and I can now return to my original theme.”

Chapter 67 [1012]

“… Furthermore since he [the king] wished to launch another attack on his brothers-n-law, he asked those of his leading men who were present how matters stood in their campaign against Boleslav. The king committed the entire issue to the care of the newly installed bishop [Walthard?], along with all of his property in Saxony. On the same day, we all departed fro home [June 15].”

Chapter 68 [1012]

“The following Saturday, at the king’s command, Bishop Arnulf enthroned Archbishop Walthard at Magdeburg, where both were received with honour and great joy [June 21]. The following day, Walthard was anointed by the venerable Eid, third bishop of the church of Meissen, with help from his fellow bishops, Wigo, Hildeward, and Erich [June 22]. I assisted as well, though most unworthy, and we were aided by Bishop Arnulf…”

Chapter 69 [1012]

“Meanwhile, at the request of messenger sent by Boleslav, Walthard went to Zuetzen for the purpose of making peace, He was accorded a magnificent reception and remained there for two nights. He returned, having accomplished nothing, but richly rewarded with gifts. Soon it was July 24, the day on which the prosed military campaign was supposed to begin., We assembled at the village of Schrenz, and from there moved towards Belgern. Meanwhile, the leading men decided that it would be better to secure the march with troops rather than proceed any farther. During the following night, the archbishop suffered from severe headaches [August 2]. In the morning, I tried to visit him, and had to wait for a long time as he lingered in his tent. When he finally came out, he complained that he was in great pain, but noted his plans to visit the queen, then residing in Merseburg, and promised to speak with me there. After I departed, Walthard celebrated the mass, though previously disinclined to do so, because it was the feast of the first martyr of Christ as well as a Sunday [August 3]. Unfortunately, it was the last time he would perform this task.”

Chapter 71 [1012]

“On Tuesday, before prime, I visited Walthard again [August 12]. This time, Bishop Eid was present and continually offered prayers for him. When I had entered the chamber in which that pious man lay, I no longer heard him speaking and realized that he was no longer entirely conscious. While he still lived, bishops Arnulf, Hildeward, Meinwerk, and Erich arrived and, together, offered him their blessing and absolution. I, though a sinner, anointed the most painful spots with consecrated oil. Duke Jaromir was also present. On Holy Saturday prior to the most recent celebration of the Lord’s Resurrection, his brother an retainer, Ulrich, completely unmindful of his debt, had expelled him from the kingdom oft he Bohemians [April 12]. The duke then tried to flee to Boleslav who, though close in terms of blood relations, had hitherto treated him as an enemy.* Jaromir had hoped that Walthard’s intercession would allow him to obtain the king’s favour, knowing that he was helpful to all in need and expecting to fin him healthy. When he saw how Walthard had declined, however, he tearfully sought to commend himself to his care, and thereby to ours as well. As for the archbishop, I do not know what he say to his left, but as his end approached, he protected himself by vigorously making the sign of the cross with his right hand. Then, with body and face turned, his face contracted as though he was about to cry, but soon relaxed and seemed happy.”

[*note: Boleslav and Jaromir were cousins as the latter’s father (Boleslav II of Bohemoa) was the brother of Dobrawa, the Polish duke’s mother (Thietmar, Book IV, chapters 55-56)].

Chapter 79 [1012]

“I was on guard duty at Meissen when that venerable man appeared to me, on the feast day of the Apostles Simon and Jude, just after matins [October 28]. Since I knew the dead man well, I immediately asked how things were with him… [Thietmar describes his encounter with the ghost of Walthard…]”

Chapter 80 [1012]

“Upon learning of the archbishop’s death, Boleslav [Chrobry] assembled an army and attacked Lebusa. He even set up camp there, knowing that the flood waters of the Elbe would prevent us from coming to its aid. His warriors approached, eager for battle, but encountered little resistance from the defenders. No more than once thousand men defended this burg although three times that number would have barely sufficed. While sitting at his morning meal Boleslav watched as his victorious followers joyfully entered the burg. The door was opened and the blood of many was spilled. Among the most prestigious captives were Gunzelin, Wiso, and Isich, the commander of the burg, who had also been wounded. For whatever reason, the burg had been entrusted to Isich’s protection, but he had finally lost it, not through cowardice but through wretched misfortune. All of these men were brought before their proud conqueror who immediately ordered that they be taken away and carefully guarded. Among the duke’s followers, no fewer than five hundred remained on the field of battle. This miserable slaughter took place on August 20.*”

“After the booty had been divided and the burg set afire, the victorious army departed for home, amid much rejoicing, and accompanied by its lord.”

[*note: the large number of casualties is also noted in the necrology at Merseburg (NMer., 20 August, 5r, p. 11).]

Chapter 83 [1012]

“Meanwhile, Jaromir, of whom I spoke, humbly sought the king’s favour. Instead of mercy and restitution, however, he found exile and imprisonment with Bishop Adalbold, Bishop Ansfrid’s successor. Such punishment was due to Jaromirfor having slaughtered the Bavarians as they were bringing gifts to Boleslav, and for having killed persons entrusted to his care, but not because of any disloyalty to the king. Our enemies made sport of us when they heard the news, but our countrymen feared that it would not be to their advantage. Those who gave such advice to our king should themselves experience the results of this deed. After this, at the king’s invitation, Jaromir’s brother, Ulrich, came to Merseburg. There, the kingdom he had unlawfully seized was willingly conveyed to him as a gift. At the same time, alas, there was much destruction due to flooding, the result of frequent downpours, and an invasion of pirates. With the Danube flooding in Bavaria, and the waters of the Rhine covering the land, an unspeakable number of people, cattle, and houses were destroyed. Indeed, the force of the flood uprooted a large number of trees. The inhabitants of these regions asserted that neither they nor their ancestors had ever experienced such a thing. Lamenting that this had occurred because of their many sins, they feared that something worse was still to come. Yet, after this long digression, I should return to my theme.”

Chapter 89 [1013]

“Meanwhile, the king departed from Allstedt where he had celebrated the Lord’s epiphany [January 6] and had received messengers from Boleslav who asked for a truce and promised that Miesco, Boleslav’s son, would confirm it. Then, the king came to Merseburg, where he learned of Archbishop Liawizo’s death…”

Chapter 90 [1013]

“After a few days, Boleslav’s son Miesco [II], arrived bearing splendid gifts. He became the king’s man and swore an oath of loyalty to him. Then, he was sent off with great honour and satisfaction so that he would come again. In those days, after sundown, a great storm raged and greatly disturbed all of us. Indeed, it destroyed a church, located outside the city, which had been constructed of red wood during the reign of the first Otto. A fire also destroyed much of the archbishop’s property. Furthermore, it came to the king’s attention that my cousin Werner, and Ekkehard, the brother of Margrave Herman, had visited Boleslav without permission and said many things contrary to the king’s favour. Here, in our homeland, they had secretly received Boleslav’s messengers. The king took all of this very seriously and ordered both men to appear before him. When they did not dare to comply, all their property was confiscated and they were declared guilty of resisting the king’s power. Nevertheless, by offering land and gold, my cousin managed to regain both the king’s favour and the right to remain within the realm. Ekkehard was only restored to grace much later, through faithful intercession. In that same year, on March 18, the hermit Wonlef died. He was a true Israelite [John 1:47].”

Chapter 91 [1013]

“During the following Lent, the king came to Werla where he suffered from an extended attack of colic and had visions in which many things were revealed to him. Finally, through the tears and prayers of many, he recovered his health. There was no longer enough time for him to reach his intended destination. Hence, he celebrated the paschal feast at Paderborn, with appropriate solemnity, in the company of Meinwerk with whom he was very close [April 5]. He spent Pentecost with us [May 24]. Boleslav arrived on the vigil of this feast, having left hostages at home to guarantee his safety [May 23]. He was accorded the best reception. On the feast day itself, he commended himself into the king’s hands and became his man. After swearing an oath, Boleslav acted as the king’s arms-bearer as he processed to the church while wearing the crown. On Monday, he appeased the king by bestowing magnificent gifts that came not only from him, but also from his wife. He received much better and more through the king’s largesse, and also obtained the long-desired benefice. His hostages were thereupon released, with honour, and in a friendly manner. Afterwards, with our help, he attacked Russia and laid waste to a good part of its territory. When a fight broke out between his own people and the generally hospitable Petchenegs, he ordered all of the latter to be slaughtered, even though they had supported him…”

Chapter 92

“While traveling in the regions to the west, the king made preparations for his trip to Lombardy and returned again to us. From thence, on September 21, he set forth for the place called [lacuna], hastening through the lands of the Bavarians and Swabians. From all directions, the army conveyed on this place and duly expressed its desire to render assistance. Without a hint of anxiety, the king then went on to Rome. The queen accompanied him. Although his support for this trip had already been requested, Boleslav did nothing and, as usual, was revealed as a liar despite this attractive promises. Morevover, in a letter to the pope, he complained that the king’s secret plots prevented him from paying true tax he had promised to Saint Peter, Prince of the Apostles. Then, he sent spies to find out how the king was held in these parts and, wherever possible, lure men away from his favour. Thus did he show his respect for God, and this did he seek the intervention of pious men! So firm was the faith of the celebrated warrior and so did he observe his terrible oaths! Observe, dear reader, how the king acted in the course of so many shameful acts. If he either recognized that he had greatly sinned or knew of any justifiable complaint against him, he ordered the canons to be placed before him so that he could discover how this sin ought to be emended. Then, in accordance with those writings, he immediately set about correcting whatever crime had been committed. Nevertheless, he is still more inclined to sin recklessly than to remain in salutary penance.”

Chapter 93

“Arduin, Boleslav’s equal and virtual colleague, falsely called king by the Lombards, was aggrieved at the arrival of the great king and at the power of his army. Having no confidence in the ability of his own forces to do battle with them, however, he immediately withdrew to the protection of a burg…”

Chapter 94 [1004?]

“Before I take up these matters, however, Iwill add to my text a few things that were omitted owing to my forgetfulness…”

“Not long afterwards, however, he [Brun] left the king’s service to pursue a life of solitude and lived by his own labours. Following the death of that most glorious emperor [Otto III], when Henry II ruled by the grace of God, Brun came to Mersebur, with the pope’s permission, to ask for the office of bishop. At the pope’s command, he was consecrated by Archbishop Tagino and also received the pallium which he had brought with him [August or November 1004]. Then, for the profit of his soul, he took upon himself the labour of a long and wide-ranging trip, while constantly chastising his body with fasts and torturing it with vigils. He received many gifts from Boleslav and other wealthy people , but quickly divided them among churches, his companions, and the poor, retaining nothing for himself.”

Chapter 95

“In the twelfth year of his most excellent conversion, Brun travelled to Prussia. He hoped to make this sterile land bear fruit by sowing a divine seed, but could not easily soften that horrid place, bristling with thorns. Later, while he was trying to preach near the border between this land and Russia, the residents first forbade him to do so, and then when he continued evangelizing, seized him. For the love of Christ, the head of the church, Brunn was himself beheaded on February 14*, meek as a lamb, and accompanied by his eighteen companions. The bodies of so many martyrs remained unburied until Boleslav, being informed of this, ransomed them and thereby secured the solace of his hour for the future. These events occurred in the time of that most serene King Henry. Through the triumph of such a great bishop, omnipotent God had both honoured and, as I hope, saved him. Much later, the bishop’s father became ill and, as he himself told me, was advised by his son to receive the habit of a monk. He slept in peace on October 19.”

[* note: probably March 9 as per AQ and translator]

Chapter 99 [1014]

“Here I must add that Duke Ulrich of the Bohemians, whose name means ‘mammon of iniquity’, ordered that his celebrated warrior, Boso, be put to death along with manny others. He did this because he had heard false rumors that they were giving aid to his exiled brother. From these murders, all should carefully learn ho to protect themselves in the future. Because of blind ambition, that which the Lord strongly orders to be observed, in both testaments, cannot be fulfilled in those regions. Ulrich feared his brother, though he should shave loved him above all, and wwas always concerned to keep hint at a distance. At one time, during the reign of Duke Swentepolk, the Bohemians were our rulers. Indeed, our ancestors paid an annual tribute to the duke and he had bishops in his land, who is called Moravia. He and his successors lost all of this because of their excessive pride since, as the gospel testifies, humility always increases while the height of arrogance declines. Without the greatest fear, no one can rule in those lands. Falsehood reigns there, in alliance with receipt, and pure love laments an outcast.”

Prussian Entreaties

PublishedSeptember 18, 2017 Post authortorino

While most of the religious sources on the site are Slavic, it behooves us to look at some neighboring tribes as some of the religious vocabulary of theirs shows potentially remarkable connections.

Starting with the pagan Prussians we have the so-called Treaty of Christburg (modern Dzierzgoń) from February 2 or 7, 1249 between the Teutonic Knights and the Prussians. The Treaty ended (if only briefly) the Prussian resistance to the Teutons (the so-called First Prussian Uprising). The text of the treaty contains some interesting religious references with the mention of:

a Prussian Deity by the name of Kurcho
Prussian diviners that is Tulissones and Ligaschones

Old Prussian fortress walls at Dzierzgoń

The actual treaty text resided in Konigsberg and appeared (as Urkunde number 191) Friedrich von Dreger’s 1748 Codex diplomaticus. The section that interests us reads as follows regarding the requirements imposed on the “neophytes,” that is the Prussian new Christian believers/converts:

“They will refrain from making the annual harvest offerings which had been given to the Deity they call Kurcho or to all the other Deities for verily they are not the creators of heaven and earth. The Prussians promised too to remain faithful servants of the Catholic Church. They promised also to refrain from reliance on the auguries of the diviners who are called tulissones and ligaschones for those are but simple charlatans and liars. They call evil good since at burials they honor the dead for their sinful [lifetime] deeds such as robberies and murders. These diviners raise their blades up high and shout that they see the dead in the heavens riding on a horse clad in shining armor in the company of other warriors. It is with such fantasies hat they deceive the people. The Prussians promised to expel these seers from amongst their people.”

Codex diplomaticus. Oder Uhrkunden, So die Pommersch-Rügianisch- und Caminische, auch andere benachbarte Lande angehen. Aus lauter Originalien oder doch archivischen Abschrifften in chronologischer Ordnung zusammen getragen, und mit einigen Anmerckungen erläutert.

Curiously, the Germans conducted extensive architectural digs at Dzierzgoń (then still Christburg) looking for Teutonic tribes. They found signs of habitations dated (by them) to the beginning of the first millennium B.C. They also gratuitously vandalized a few of the local trees with swastikas which can be seen even till this day.

Now most probably think that the Polish swear phrase kurczę blade really does refer to a pale chick and is used in lieu of using something worse. But perhaps some of that is actually incorrect… There are also the word kruche meaning something that is “brittle” and kurgan which is a Turkic word or so they say.

Interestingly, this mention of a Prussian Deity predates the Polish Yassa, Lada, Nia by some one hundred and sixty years.

On Ariovistus

PublishedMay 26, 2015 Post authortorino

Before Armin-ius there was Ariovist-us. With Arminius, oddly, once you take away the Latin -ius, the ending becomes the Slavic -in. What happens with Ariovistus?

Well, first we have Ariovist. Then we break it down to Ario-vist. Now, we are not going to weigh in on Ario-. (Supposedly, it is a Celtic prefix meaning “noble”).

However, -vist seems familiar.

Smith’s Dictionary of Greek and Roman Biography and Mythology translates -vistus by claiming it is simply the German Fürst, “a prince”. Alternatively, the suffix is supposed to be Celtic from, as per the ever correct Wikipedia, uid-, uidi-, uissu-, meaning “perception, knowledge.”

To know that -vid means knowledge one does not need to look to Celtic. The Indian vedas have the same derivation. In fact, so does the Polish wiedza. But the suffix is -vist not -vid.

If you are thinking sight, as in vista, you may be right. Assuming that is correct, we may want to ask if there is a word that expresses the concept?

If you said Czech věštec, Slovak veštec or Polish wieszcz (essentially, viest) we think you could be right. (If one accounts for the fact that the Polish mazurzenie seems to have been the correct way of talking of old, the Czech/Slovak and Polish versions would sound the same except for the -ec suffix not present in the Polish version (though there is a Polish – diminutive version – wieszczek). What does that mean?

A teller of news, a fortune teller, an augured, a seer but also – the necessarily derivative – magician, mage. Linde’s Polish dictionary from 1814 also has the following Slavic forms visct, vjesct, vishtac. Bruckner’s etymological dictionary concurs showing the Polish wieść (“news”) to be cognate with the Avestani visti-, Indian vit-ti.

Thus, Ariovist would be a seer/magician. And we must not forget his contemporary anti-Roman rebel commander, the Getae-Dacian chief Byrebistas, Boirebistas or Buruista/Burvista. Again, once you eliminate the -as, you end up with Burebist or something like that. However, as we pointed out, in Greek at least, the “b” in many places meant “v” (see, e.g., Sklabinoi, Sklaboi).

Another interpretation may be that vist meant as much as man. Aleksander Brueckner believed that niewiasta (nye-veasta) (woman) originated from a word for a bride meaning one who was not known yet because she came from “the outside” (of the family). Therefore, there was “no knowledge” (no wiedza or vista) of her (he analogizes the Hungarian word for son in law – igen). However, this use appears at best secondary and at worst slightly contrived. If one were to assume that nie-wiasta simply means “not a man” (sorry), that would match up with the vist being just a man. The association of man with knowledge and woman with no knowledge thus seems unnecessary (or at least secondary). The words may simply have meant man and not man (i.e., woman).

It seems entirely plausible that a vist, over time became the knowledgeable leader – wieszcz, its original meaning of “man” forgotten. On the other hand, niewiasta (nye-veasta) may have lived on as the original name for a woman and this even after Slavic languages developed their own term for “wise woman/leader”, i.e., wieszczka.

Finally, yet another etymology name is possible. Assuming for the moment that this name was not some sort of a “call sign” given to him “in the Suavic military” but rather was simply a name given to him by, well, you know, his parents, the above reference to wieść (“news”) suggests a simpIer explanation:

(y)ari-vist

meaning:

“robust (good) news”

This would make the name similar to, for example, Tęgo-mir (aka Tugumir), that is, “robust (strong) world.”

Note too that the name Arwist (sometimes shown as Herwist) appears Polish source, although it is perhaps possible that the name is of Old Prussian origin:

And so, as they say, here we are.

When you are enjoying a vista of the Rodina, take a moment to give some thought to the sacrifices of Ariovist and Burevist