Monthly Archives: May 2015

Thietmar in Silesia

PublishedMay 19, 2015 Post authortorino

In Thietmar’s description of Henry II’s campaign against Boleslaw Chrobry – which campaign took place in Silesia – Thietmar takes some time to explain the source of the name Silesia by deriving it from the name of a local mountain (Ślęża). He then goes on to describe the source of its importance as being both its size/height and also its use as a pagan cult site.

Previously we discussed Polish pre-Christian cult places:

at Gniezno – see Jan Dlugosz here mentioning a temple to Nia/Nyia

at Łysa Góra (aka Łysiec, Święty Krzyż or, in English, Bald Mountain) – see here regarding the cult place to Lada, Boda and Leli

This then is a third Polish cult site and we mention it here.

Without further ado (Thietmar’s Chronicle Book 8 (59)):

“This town [Niemcza which was besieged by the Germans at the time] lies in the Silesian country, which country received its name at one time from a certain great and very tall mountain. This mountain was greatly venerated among all the inhabitants because of its size and its function, for there took place accursed pagan rites.”

“Posita est autem haec in pago Silensi, vocabulo hoc a quodam monte nimis excelso et grandi olim [sibi] indito; et hic ob qualitatem suam et quantitatem, cum execranda gentilitas ibi veneraretur, ab incolis omnibus nimis honorabatur.”

Thietmar then proceeds with the continued description of the siege of Niemcza a Polish town whose defenders he says, with some admiration, valiantly defended the town and even raised a cross “in the hope of defeating the pagans with its help” – the pagans being Henry II’s Slavic Liutizi allies – about whom we already wrote here.

Interestingly, he also remarks that Niemcza was founded by the Germans at some point earlier- a real possibility.

And, of course, since Ślęża was a pre-Christian cult site, the Christians had to top the old believers with their usual stake claiming activity, i.e., building a church on top:

On the Danube Theories and the Suavi – Part II

PublishedMay 18, 2015 Post authortorino

We decided to break up these posts and after a brief Einfuehrung, continue with the additional sources separately. Here we present Procopius.

It is not often mentioned in popular writing that the well-known word Suebi is more often than not spelled Suevi in actual sources. It is, however, mentioned even less, and this even in scholarship, that another version that begins to appear in late sources is Suavi. In fact, while various Slavicists have focused on the Slavs, Antes and the Venethi in the Getica work of Jordanes and the Slavs or Sporoi in the works of Procopius, the same authors also have interesting things to say about the Suavi. Later writers add more.

Procopius History of Wars Book V – Gothic War, Chapter 12

“And in Gaul there flow numerous rivers, among which are the Rhone and the Rhine. But the course of these two being in opposite directions, the one empties into the Tuscan Sea, while the Rhine empties into the ocean. And there are many lakes in that region, and this is where the Germans lived of old, a barbarous nation, not of much consequence in the beginning, who are now called Franks. Next to these lived the Arborychi, who, together with all the rest of Gaul, and, indeed, Spain also, were subjects of the Romans from of old. And beyond them toward the east were settled the Thuringian barbarians, Augustus, the first emperor, having given them this country. And the Burgundians lived not far from them toward the south, and the Suevi [but see below] also lived beyond the Thuringians, and the Alamani, powerful nations. All these were settled there as independent peoples in earlier times.”

This language comes from the H.B. Dewing English translation. As with any translation, much is left to interpretation of the translator. While a reader should have a right to rely on a translation not to make major conceptual errors, if a reader really cares about something that much, it behooves the reader to check… This is especially since much of the Anglo-Saxon scholarship in this area at the turn of the century was merely a carbon copy of German scholarship (meaning not that it was necessarily incorrect or biased but rather that it wasn’t very original and, literally, frequently seemed like a copy of Mommsen and his ilk). And if manuscripts are not easy to track down, there are at least original language editions.

Here is the same passage in the original Greek (and Latin below):

Obviously, the Greek spelling – Σουάβοι – is with an “a” not with an “e”. Thus, in Latin this reads Souavoi meaning, were we to remain honest to the format followed with Suevi, this would be shown as Suavi (the parallel translation running below not the page has Suabi but this is likely wrong since at the time the Greek β would have been pronounced as a “v”). This, in Polish and other Lechitic languages (and Venetian!) would be written Soławoi.

Elsewhere in his works, when referring to south-eastern Slavs, Procopius writes (in most cases*) Σκλάβοι, Sklavoi. The “k” was a Greek (the “c” in Sclaveni, a Latin) insertion to deal with the “l” following the “S”. In Slavic, this would be written as Slawoi and, indeed, that is how it would be pronounced in Slavic – in East and South Slavic that is. (Again, in Polish and other Lechitic languages the sound after the “S” is not an “l” but rather an “ł” which represents the “uo” sound.

(Again, in both cases, the β serves in for a “v” sound at that point in time)

But let us not waste more time and see what else these Suevi or, really, Suavi were up to in Procopius and others:

Procopius History of Wars Book V – Gothic War, Chapter 15

“But from the city of Ravenna, where the Ionian Gulf ends, to the Tuscan Sea is not less than eight days’ journey for an unencumbered traveller. And the reason is that the arm of the sea, as it advances, always inclines very far to the right. And below this gulf the first town is Dryus, which is now called Hydrus. And on the right of this are the Calabrians, Apulians, and Samnites, and next to them dwell the Piceni, whose territory extends as far as the city of Ravenna. And on the other side are the remainder of the Calabrians, the Bruttii, and the Lucani, beyond whom dwell the Campani as far as the city of Taracina, and their territory is adjoined by that of Rome. These peoples hold the shores of the two seas, and all the interior of that part of Italy. And this is the country called Magna Graecia in former times. For among the Bruttii are the Epizephyrian Locrians and the inhabitants of Croton [Crotoniatae – Croatians anyone? Of course, that does not mean that Horvatoi was the same name] and Thurii. But north of the gulf the first inhabitants are Greeks, called Epirotes, as far as the city of Epidamnus, which is situated on the sea.”

“And adjoining this is the land of Precalis, beyond which is the territory called Dalmatia, all of which is counted as part of the western empire. And beyond that point is Liburnia, [modern Croatia] and Istria, and the land of the Veneti extending to the city of Ravenna. These countries are situated on the sea in that region.”

“But above them are the Siscii and Suavi (not those who are subjects of the Franks, but another group), who inhabit the interior. And beyond these are settled the Carnii and Norici. On the right of these dwell the Dacians and Pannonians, who hold a number of towns, including Singidunum [Belgrade] and Sirmium [Sremska Mitrovica?], and extend as far as the Ister [Danube] River. Now these peoples north of the Ionian Gulf were ruled by the Goths at the beginning of this war, but beyond the city of Ravenna on the left of the river Po the country was inhabited by the Ligurians.”

[Denning states here: “Procopius seems to have erred: Liguria, as well as Aemilia (below), was south of the Po. Cf. chap. xii. 4, where Liguria is represented as extending to the Alps” Of course, one could also ask whether Procopius erred rather in spelling only and meant Liburnians not Ligurians with the consequence that the lands North of the Po would have been inhabited by the pre-“Croatians”]

“And to the north of them live the Albani in an exceedingly good land called Langovilla, and beyond these are the nations subject to the Franks, while the country to the west is held by the Gauls and after them the Spaniards. On the right of the Po are Aemilia and the Tuscan peoples, which extend as far as the boundaries of Rome. So much, then, for this.”

Now for the Greek version (with Latin text below):

Again, we have our Σουάβοι.

Procopius History of Wars Book V – Gothic War, Chapter 16

“Now when Vittigis heard this, he was no longer willing to remain quietly in Ravenna, where he was embarrassed by the absence of Marcias and his men, who had not yet come from Gaul. So he sent to Dalmatia a great army with Asinarius and Uligisalus as its commanders, in order to recover Dalmatia for the Gothic rule. And he directed them to add to their own troops an army from the land of the Suavi, composed of the barbarians there, and then to proceed directly to Dalmatia and Salones.”

“And he also sent with them many ships of war, in order that they might be able to besiege Salones both by land and by sea. But he himself was hastening to go with his whole army against Belisarius and Rome, leading against him horsemen and infantry to the number of not less than one hundred and fifty thousand, and the most of them as well as their horses were clad in armor.”

“So Asinarius, upon reaching the country of the Suavi, began to gather the army of the barbarians, while Uligisalus alone led the Goths into Liburnia. And when the Romans engaged with them at a place called Scardon, they were defeated in the battle and retired to the city of Burnus; and there Uligisalus awaited his colleague.”

And again we have the “α”

These appear to be the only and last mentions of the Suevi in Procopius’ Wars. At this point in his work (Book V, being the first of the Gothic War books) no mention was yet made of the Slavs either. The Slavs first appear in Book V, Chapter 27 but the Suevi are not mentioned anymore after Chapter 16 as shown above.

All of this before we even get to other excellent sources.

On the Danube Theories and the Suavi – Part I

PublishedMay 17, 2015 Post authortorino

A number of Slavic chroniclers identify Slavs as coming out of the Danube area. Most famously, we have Nestor in the PVL who calls Slavs Noricans and says they, after “many years,” settled on the Danube. But a similar set of concepts appears in other sources, e.g., the Vincenty Kadlubek Chronicle (Crocus conducts raids in and returns North from Carinthia) or the Greater Poland Chronicle (Slavs come from Pannonia). Jan Dlugosz himself thought that Poles came from somewhere in Dalmatia (Psary Castle as the source of the eponymous forefather Lech).

We think there is value in returning to this theory primarily for two reasons:

The Suevi, now more often as Suavi, are present in the middle Danube (Donau-Sueben), and

The same Suevi have now associated themselves with the Sarmatians.

The importance of the Slavic connection to the middle Danube cannot thus be overstated. Why you ask? Well, let’s see:

If the presence of the Suevi in the greater part of Germania (the same part that later is called Sclavinia, i.e., Slavia/Suavia by Adam of Bremen) were not enough (why is it not enough? Well, maybe it should be but maybe it’s just too long a time? A millennium to be exact), now, we have a chronological “contact” zone much closer in “distance”.

Moreover, there are the repeated mentions of the Suevi and various Sarmatian folk that we know were present in Pannonia and that may well have had contact with the Slavs.

The Donau Sueben & Other Suavi…

The Suevi are famous mostly by reason of Caesar’s Gallic War (Ario-vist-us), the later works dealing with the Armin-ius/Marobod-us revolt and the Marcomannic Wars in the 170s. Then they supposedly (not true – see below) disappear from view and reappear emigrating with the Vandals (but also with Alans) into Gaul and then onto Spain/Portugal. What was left of them was apparently left only in Swabia.

Thus, a people whom Tacitus described as covering the greater part of the land area between the Rhine through the Vistula and beyond are supposed to have become the relatively insignificant Swabians and the smallest contingent in the Vandal-Alan-Suevi confederacy (so small that no one in Portugal or Spain spoke a Suevic language past the 7/8th centuries). One might say either Tacitus is a liar or the history set out above is pure bunk.

Well, if you look, you will find that, in fact, there were “Others” – Suevi, starting in the 5th century often appearing as Suavi (i.e., with an “a”) in the Danube area. What’s more these Suavi also appear in a number of places where references to them are rather “hard to explain” using traditional assumptions about who they were and ended up being. There are references to these and related Suevi in numerous sources. Some of them include:

possibly Tacitus’ Annals (see below);
possibly Cassius Dio (see below);
Ammianus Marcellinus (see below);
arguably, the Marcus Aurelianus section of the Historia Augusta (see below);
Procopius’ Gothic Wars;
Jordanes’ Getica;
possibly, the Vita Severini;
Cassiodorus’ Letters;
Origin of the Lombards;
Paul the Deacon’s History of the Lombards;
possibly, Gregory of Tours, History of the Franks;
possibly, the Annales Mettenses Priores;
possibly, the diplomatic correspondence of Henry I the Fowler;
possibly, the Chronicle of the Priest of Dukla;
and others…

We also know from other (late) sources that there were Suevi living in Slovenia near the beautiful Lake Cerknica (Zirknitzer See) in a place called Gotschee – though they spoke a true “Teutonic” tongue apparently.

This is described here by Wolfgang Lazius (aka Wolfgang Laz) a 16th century author of the first “modern” book about the Voelkerwanderung:

Outside of the Danube area, the Suavi name also comes up. Thus, we learn that right outside of Magdeburg (where Slavs lived) – far from Swabia – there was an area called Suavia (on the River Boda – for the Polish Deity Boda see here) which was, however, we are told, named that way by reason of the Suevi not Slavs…

And their Sarmatian Connection…

What is more many of these Suevi/Suavi – particularly the Danube Suavi – are known to have interacted with Sarmatians. (This makes eminent sense since the Iazygi lived by Pannonia). Why is that relevant? For one thing, the Polish nobility for the longest time believed itself to have been Sarmatian in descent which may (or may not) be a clue. The Sarmatians are known to have had a large slave, i.e., serf class who repeatedly revolted against their overlords…

More importantly, it is often said that the Slavs “must have” lived next to Iranian-speaking peoples – and, if so, then they should have been living closer to Persia. This is a rather absurd proposition and a violation of the Occam’s Razor principle if one considers that there were always plenty of Sarmatians within Europe – especially in Pannonia.

The Iazygi (and here notice that, e.g., the PVL’s Nestor refers to Slavic “tribes” as “Iazyks” – not to mention the fact that Iazyg is also the Slavic word for “tongue” – both as in language but also as in the organ) are attested in Europe (in Pannonia) in Ptolemy’s Geography; the Sarmatians (who could be the same) are listed as being in Europe (likely in Pannonia) in Germania. The examples of the interaction are numerous (the third and fourth also dispel the notion that there was no mention of the Suevi after the Marcomannic Wars of the 170s until the 5th century):

Tacitus Annals – At this same time, Vannius, whom Drusus Caesar had made king of the Suevi, was driven from his kingdom. In the commencement of his reign he was renowned and popular with his countrymen; but subsequently, with long possession, he became a tyrant, and the enmity of neighbours, joined to intestine strife, was his ruin. Vibillius, king of the Hermunduri, and Vangio and Sido, sons of a sister of Vannius, led the movement… an immense host of Ligii, with other tribes, was advancing, attracted by the fame of the opulent realm which Vannius had enriched during thirty years of plunder and of tribute. Vannius’s own native force was infantry, and his cavalry was from the Iazyges of Sarmatia an army which was no match for his numerous enemy. Consequently, he determined to maintain himself in fortified positions, and protract the war. But the Iazyges, who could not endure a siege, dispersed themselves throughout the surrounding country and rendered an engagement inevitable, as the Ligii and Hermunduri had there rushed to the attack ; …He then fled to the fleet which was awaiting him on the Danube, and was soon followed by his adherents, who received grants of land and were settled in Pannonia. Vangio and Sido divided his kingdom between them; they were admirably loyal to us [i.e., the Romans]…” [close to the years 40-50];

Cassius Dio – “In Moesia the Lygians, having become involved in war with some of the Suebi, sent envoys asking Domitian for aid. And they obtained a force that was strong, not in numbers, but in dignity; for a hundred knights alone were sent to help them. The Suebi, indignant at his giving help, attached to themselves some Iazyges and were making their preparations to cross the Ister with them. Masyus, king of the Semnones, and Ganna, a virgin who was priestess in Germany, having succeeded Veleda, came to Domitian and after being honoured by him returned home.” [year 98];

Historia Augusta – “Aurelian, too, during that same time, fought with the greatest vigour against the Suebi and the Sarmatians and won a most splendid victory… It is not without advantage to know what manner of triumph Aurelian had… there were Goths, Alans, Roxolani, Sarmatians, Franks, Suebians, Vandals and Germans — all captive, with their hands bound fast.” (Item Aurelianus contra Suebos et Sarmatas iisdem temporibus vehementissime dimicavit ac florentissimam victorian rettulit… Non absque re est cognoscere qui fuerit Aureliani triumphus… Gothi, Alani, Roxolani, Sarmatae, Franci, Suebi, Vandali, Germani, religatis manibus captive) [years 270-275];

Ammianus Marcellinus – “…but he [Constantius II] was alarmed by frequent reliable reports that the Suebi were attacking the two provinces of Raetia and the Quadi Valeria, and that the Sarmatians, who are particularly expert marauders, were devastating Upper Moesia and Lower Pannonia” [years 357-358];

Paulinus of Beziers – Says that the pillage of Gaul was by “Sarmatians, Vandals and Alans”; note that here the Suebi are actually replaced by Sarmatians [year 407];

Saint Jerome – “Nations innumerable and most savage have invaded all Gaul. The Whole region between the Alps and the Pyrenees, the ocean and the Rhine, has been devastated by the Quadi, the Vandals, the Sarmati, the Alani, the Gepidae, the hostile Heruli, the Saxons, the Burgundians, the Alemanni, and the Pannonians.” Again, the Vandals and the Alans are accounted for so which/where are the Suebi?

And, of course, the Baltic Sea is the Suevic Sea of Tacitus but also the Sarmatian Ocean of Ptolemy.

Having listed the first four mentions of what may be Donau-Sueben we continue with Procopius in a subsequent blog post.

On the Vans of Germania

PublishedMay 16, 2015 Post authortorino

Tacitus in his Germania writes:

“In their ancient songs, their only way of remembering or recording the past, they [i.e., the Germans] celebrate an earth-born god, Tuisco [not Tuisto], and his son Mannus, as the origin of their race, as their founders. To Mannus they assign three sons, from whose names, they say, the coast tribes are called Ingævones; those of the interior, Herminones; all the rest, Istævones. Some, with the freedom of conjecture permitted by antiquity, assert that the god had several descendants, and the nation several appellations, as Marsi, Gambrivii, Suevi, Vandilii, and that these are genuine old names.”

The Vans, Vanni or Venni seems to mean, basically, “people” (and opponents of the Scandinavian Assas) or at least people who live by certain types of waters (avas) and so the question arises what are the Suoæveanee or Suo-avones or Sou-aveane and whether that formulation has the same source-concept (whether that is based on the River Solawa (pron Souava, i.e., the Saale) or, perhaps, the River Sava).

Speaking of Vans, did you notice that many of the dwarfs names end in -in? (e.g., Balin), a “typically” Slavic ending?

Pomeranian Gods Part I – Ottonis Vita First Tour

PublishedMay 9, 2015 Post authortorino

Pomerania, now mostly in Poland was an independent Slavic entity throughout most of the middle ages. It was yet another area that held out against Christianity and its “German” God for quite awhile. In fact, of the Slavic areas only Arkona held out longer (and, as we pointed out, when it fell, it did so with the Pomeranian dukes being part of the Danish-led invasion force).

Pomerania was ruled by the Slavic Griffin House

Pomerania is a land that geographically starts around the town of Szczecin (the earlier Stettin) and continues east to the Bay of Gdansk. In the early 12th century, to the West of it was the land of the Liutizi/Wilzi aka the Veleti (sometimes controlled by the Pomeranians, sometimes independent). To the East the pagan Baltic Prussians. To the south the Polish dukedom (dukedom because no Polish duke since Boleslaw III was strong enough to put on a crown at the time). In fact, Pomerania was one of the first additions to the nascent Polish state having been added by Mieszko I sometime in the 960s. However, it became independent sometime after the death of Boleslaw I in 1025. Subsequent Polish rulers Mieszko II, Casimir I, Boleslaw II and Wladyslaw I could not reclaim Pomerania and it was not until Boleslaw III Wrymouth that the effort to reclaim Pomerania was renewed.

Between 1119-1122 a series of battles were fought between Boleslaw III and the Pomeranian duke Warcislaw I (of the Griffin dynasty, who, apparently had already been baptized whilst captive of the Saxons earlier in life). The first such battle took place in 1119 at Naklo. All of them resulted in great devastation of Pomeranian towns, altogether nasty bloodshed and, ultimately, Boleslaw’s victory and forced resettlement of thousands of Pomeranians into Poland.

Warcislaw at Naklo – only surviving footage

At the end Warcislaw became the Polish duke’s tributary.

Along with political control there came Christianization. Although Pomerania had its own bishopric established at Kolobrzeg/Kolberg already in the year 1000 under the first Boleslaw, the German bishop and his assistants were driven out rather quickly and the country “lapsed” into old ways. After Boleslaw’s victory, the Polish duke sent Bernard the Spaniard as a missionary to the Pomeranians. Bernard was a man of his belief it seems and went around Pomeranian towns in shabby garments affecting an altogether unimpressive presence. He was quickly dispatched out of Pomerania by a people that have been thereafter described as wealthy and materialistic (whether this was true or just became legend is unclear).

To better appeal to the Pomeranians, Boleslaw next sent Otto of Bamberg as his missionary. Otto was bound to convert by whatever peaceful means necessary and, purposefully appearing richly dressed and well to do, did not shy from buying support for the new religion. He had the support of Boleslaw and Warcislaw with the latter assigning an entourage of allegedly 500 warriors to protect the bishop in his mission. The first apostolic mission which is described in this post took place in 1124. It culminated with the conversions of the towns of Szczecin and Wolin (the latter was by then the smaller of the two). Thereafter, Otto returned to Bamberg.

Due to the resistance of the local priests and the high tribute imposed on Pomerania by Boleslaw III, by 1127 the country was falling back to the faith of its ancestors necessitating a second trip by Otto in 1128. We will cite passages relating to that mission in the next blog.

In any event, the Christianization of Pomerania was successful and by 1168 the Pomeranian dukes, as we wrote previously, Kazimir and Boguslaw (the sons of Warcislaw) were taking part in the Danish siege of Arkona.

Otto himself has since been known as the “Apostle of Pomerania” and with that distinction there came a plethora of “Lives” of Otto being written right after his death in 1139. The following are the relevant ones:

a Life of Otto by Ebbo (written about 1151)
a dialogue regarding Otto written by one Herbordus (written about 1158)
a Life of Otto by a monk from the Pruefling monastery written after 1158)

Less relevant works include A short Life of Otto based on Ebo’s version, an anonymous Life of Otto and another Life of Otto written by Andreas, Abbot of Michelsberg.

The below versions come from the compilation of Charles Robinson. He based that compilation on Ebbo’s Books II and III. The first book describes Otto’s youth and the monastery at Bamberg and so has been ignored by Robinson. Book II describes the first (1124) mission to Pomerania and excerpts from it are presented here. Book III, which will be the subject of another blogpost describes Otto’s second (1128) tour of Pomerania. Robinson also includes pieces by Herbordus which, even if duplicative of Ebbo, add some more information. Because Herbordus describes a lot of the native religious rituals we have relied on him more heavily here. Occasionally, Latham throws in a footnote about something appearing solely within the Pruefling monk account.

With that in mind, we proceed to the description of the adventures of Otto in the wacky lands of Pomerania supplementing it, where helpful, with observations on Otto’s route of travel.

Herbordus II. I.

[Of Pomerania]

“For Pommo in the Slavonic language is equivalent to near, or around, and Moriz is equivalent to sea. Hence the word Pomerizania denotes that which is situated near or round about the sea. This country, if we have regard to its situation both in the swamps and in the parts overflowed by the sea, and in the low-lying ground, can be described as triangular, inasmuch as on three sides three lines which join together at their extremities make three angles, one of which is more obtuse than the others; the line forming this angle stretches to Leuticia and towards Saxony and bends back again towards the north and the sea.”

Pomeranians were not yellow but they did like gold

“Accordingly Pomerania on its sea front is contiguous to Dacia and the small but populous island of Rugia, and above it on the north is Flavia (Livonia) and Prussia and Ruscia. In front, that is in the direction of the dry land, it faces at one point the adjacent territories of Hungary and Moravia. It has then Polonia as its neighbour for a long space as far as the confines of Leuticia and Saxony. The Pomeranian people being skilled fighters both by land and sea and being used to live by loot and spoils, and owing to their natural fierceness having never been conquered, were far removed from Christian faith and refinement. Their country is extremely fertile and furnishes an abundance of fish and of wild beasts and of all kinds of grains and spelt. No country abounds more in honey, and none is richer in pasture and grass. Its inhabitants neither possess nor desire wine, but their honeyed drinks and carefully prepared beer surpass even the wines of Falernum. Of these we shall speak later on, but we have now to explain, what is a matter of surprise to many, why these men who are so far removed from Eastern France and from the Church of Bamberg and in fact from almost the entire world, were unable to obtain from the nearer kingdoms or Churches baptism, or any preacher other than the Bishop of Bamberg. This fruit was granted to him by God for the increase of his happiness.”

Herbordus II. II

[Enter Boleslaw III of Poland]

“At the time when the Bishop of Bamberg was ruling the Church of that place, Bolezlaus [Boleslaw III], a vigorous and prudent man distinguished by his ancient and noble ancestry, was administering the dukedom of Polonia. By conducting himself with diligence and foresight he succeeded in recovering with a strong arm the territories on the borders of his own country, which in the time of his predecessors had been invaded and ravaged by enemies, together with the camps and towns which had been forcibly detached from his rule.”

Ebbo I

[Enter Bernardo of Espana, i.e., of Epic Fails]

“…there was a bishop named Bernhard, endued with marvelous sanctity and knowledge, who was a Spaniard by race, but had been chosen and consecrated as a bishop at Rome…”

“…When then he heard that Pomerania was still addicted to the errors of heathenism, being armed with holy zeal, he turned aside from his purpose in order to preach the Gospel there. His desire was that he might either unite its people by faith to the Catholic Church, or that he might obtain the glory of martyrdom and lay down his life on behalf of Christ. For he despised this present, life and was wont to treat his body with the utmost severity, being content with a little dry food, and drinking nothing but water.”

“He went accordingly to the Duke of Polonia and was received by him with honour as a servant of God. When he had explained to him the object of his journey the Duke said that he rejoiced to behold his ardent zeal, but the ferocity of this nation was so great that it would kill him rather than submit to the yoke of the faith. The bishop replied- with a firm voice that he had come for this purpose and that, if need should arise, he was prepared to receive unhesitatingly sentence of death for the love of Christ. The Duke, overjoyed at his response, gave him an interpreter and a guide as he desired, and prayed that God would give him success.”

“Though a bishop he was careful to retain both humility and poverty, for he knew that the kingdom of the Devil was destroyed by the humility, and not by the power of Christ, and that whoso shares his poverty with Christ has sufficient riches, and he entered the city of Julin [Wolin] dressed in a despicable garment and with bare feet, and there strove with diligence to scatter the seeds of the catholic faith. The citizens, who despised him on account of his bodily appearance, for they knew not how to judge save by outward appearance, asked who he was or by whom he had been sent. He declared that he was the servant of the true God, the Maker of heaven and earth, and had been sent by Him in order that he might lead them from the error of idolatry into the way of truth.”

Bernard gave his all. But the Pomeranians just would no listen.

“They, however, replied with indignation, ” How can we believe that you are the messenger of the supreme God? Whereas He is full of glory and endowed with all wealth, you are despicable and are so poor that you cannot even provide shoes for your feet. We will not receive you nor listen to you. For the supreme God would never send to us so abject a messenger, but, if He really desired our conversion, He would visit us by sending a fit person who would worthily represent His power. If then you have any regard for your life, return as quickly as possible to the place from which you came and cease to do despite to the supreme God by pretending that you have been sent by Him, for it is only to relieve your poverty that you have come hither.” Bernhard, who became bolder and more steadfast as danger drew near, said, ” If you do not believe my words, believe my works. Set fire to some house that has collapsed through old age and is not of use to anyone, and throw me into the midst : if, when the house has been consumed by the flames, I shall come out from the fire uninjured, then know that I have been sent by Him to whose rule fire and every created thing is subject, and whom all the elements serve.” The priests and elders of the people, when they heard this, conferred together and said, “

“This is a foolish and desperate person who, constrained by excessive poverty, seeks death and goes of his own accord to meet it. We are beset by his villainy, which seeks to exact vengeance because he has been rejected by us, and to involve us in his own destruction. For if one house is set on fire, the destruction of the whole city must follow. We ought therefore to take care and not to listen to one who is of unsound mind; nor is it wise for us to kill a barefooted stranger. For our brothers, the Prussians, some years ago l killed one named Adalbert, who preached like this man, and as a result oppression and misfortune overtook them and all that they possessed was destroyed. If then we desire to consider our own interest, we shall do this man no injury but expel him from our territory and, having placed him on board a ship, make him cross the sea to some other land.””

“Meanwhile Bernhard, the servant of God, inflamed with the desire of martyrdom, seized an axe and attempted to cut down an immense column which was dedicated to Julius Caesar [!], from whom the city of Julin took its name. The pagans would not permit this, and rushing upon him with great anger struck him in cruel fashion and left him half dead. When they had departed a monk named Peter came running to Bernhard and gave him his hand, whereupon Bernhard arose, and, after regaining his strength, began again to declare the word of salvation to the people. But the priests drew him with insolence from amongst the people and placed him with his monk and interpreter on his own boat, saying, “If you have so great a desire to preach, preach to the fishes of the sea and the fowls of the air, and beware that you presume not to cross the boundary of our land, for there is not a single person who will receive you.””

Pomeranian Elite Guards escorting Bernard out of Wolin. Even in defeat, he is still praying for the Pomeranians’ souls (and his own ass).

“Bernhard in accordance with the gospel command shook off the dust of his feet against them and returned to the Duke of Polonia, and told him with tears what had befallen him. The Duke said to him, ” Did I not tell you before that the Pomeranians would by no means accept the faith; You should not therefore make trial of their snarling folly, for they are profane and unworthy of the word of salvation.” The bishop replied, “They are animals and are altogether ignorant of spiritual gifts, and so they judge a man only by his outward appearance. Me they rejected on the ground of my poverty, but if some influential preacher, whose honour and wealth .they would respect, were to go to them, I expect that they would of their own accord submit to the yoke of Christ.””

[Editorial Intermission

The stage was thus set for Otto; he would travel from Bamberg to Prague from where he would be escorted to the Polish capital of Gniezno and then sent off to Pomerania by Boleslaw III; crossing into Pomerania at the Notec/Netze at Ujscie/Uzda he would travel to Stargard where he would be met by Wortislaw who would give him his warriors and then depart; Otto then continued to Pyrzyce/Pyritz/Pyrissa/Piriscus, and then took a detour to Kamien/Gamin/ Kamin where he was again met by Warcisclaw (and, earlier, Warcislaw’s wife), arrived at Julin/Wolin, was kicked out and went to Szczecin/Stettin; here he was successful and then, after at side trip detour to Gartz and Lubin he was back in force at Julin/Wolin]

Otto’s path from Bamberg

Herbordus XIV

[Arrival at Pyrzyce]

“As they at length drew near to the Duke’s [Wartislaw’s] camp called Pyrissa at the eleventh hour of the day, they saw from a distance that 4,000 men had come together there from every province : for that day was a festival of the pagans, and its celebration by this wild people with sport, debauchery and loud outcry astonished them. They did not think it therefore advantageous or wise as unexpected guests to approach that night a crowd of people excited by drink and sport, but remaining where they were passed a sleepless night, as they did not dare to have a fire in their camp, nor did they venture even to speak one to another. In the morning the bishop sent to the camp Paulicius and the messengers of the Duke Boleslav. These saluted the chief men in the name of the Dukes and announced that the bishop had been sent by the Dukes to declare to them the Christian faith and religion. With their authority they commanded and endeavoured to persuade the people to listen reverently and respectfully, and they further stated that the bishop was a man of rank and wealth in his own country and possessed resources sufficient to supply his needs in a foreign land, and that he sought nothing and needed nothing, but had come in order to promote their salvation and not for the sake of gain. They bade them to remember their pledged word and to be mindful of the divine vengeance and of the recent destruction that had come upon the land, lest they should a second time arouse the divine wrath. They pointed out that the whole world lived under Christian laws and that they could not by themselves withstand the whole world.”

Otto came in peace

“The people delayed long and made various excuses, and asked to be allowed time for consideration, saying that they ought not to undertake so important an affair suddenly or without consideration. Paulicius and his fellow-messengers perceived that this was spoken designedly and they said, ” It is no time for lengthy consideration, what you are about to do, do quickly. Behold he is at hand. Last night the bishop would have come amongst you had he not heard that you were engaged in games and sport. On this account he delayed to come and pitched his tents on the plain, but it will be to your advantage not to distress him by a further contemptuous delay, lest the Dukes should consider that they themselves have thereby received an injury.”

“”Is he,” they said “so near?” to which the messengers replied, ” It is so.” ” Everything,” they said, “tends to hasten the end of our conference. Let us do then willingly and quickly what we are about to do, as our present circumstances demand, for the most high God appears to be surrounding and drawing us towards Him by His own power. We cannot refuse, let us therefore follow Him who would draw us towards life, lest by resisting His goodness we sink into death. Our gods, it appears, are not gods ; against Him we can avail nothing. It is therefore better that we should leave behind those who will not follow us and that with entire loyalty we should draw near to the true God who has never failed those who have hoped in Him.” After they had carefully re-examined and approved this proposal, which was at once so good and advantageous, they first of all held a secret gathering among themselves, and when, by unrestricted discussion with the messengers and Paulicius, they had gained further confidence, they went forth with them to the people, who had not dispersed according to custom or gone into the country, but, in accordance with God’s will, remained where they were, and who now assembled as for a festival. These they addressed with honeyed words and with alluring kindness. Why say more? It is marvellous to relate how quickly and readily that concourse of people, after hearing what was said, arrived at the same decision.”

Herbordus XVIII

[Otto’s Sermon at at Pyrzyce]

“But ye who have hitherto been pagans and not Christians, have not the sacrament of marriage, because ye have not been faithful to one woman. But those of you who have desired it have had more than one wife, a thing which henceforth will be for you unlawful; but one man ought to have one woman, and one woman one man. What is more than this is of the evil one. If any of you have had more than one wife before your baptism let him now choose the wife which pleases him best and let him send away the others and keep this one only, according to the Christian custom. I hear also that ye women are accustomed to kill your female infants.”

The Pomeranians were really taken by Otto’s charisma

“Words cannot express how great an abomination such conduct is. Consider whether the brute animals act thus towards their young. Let not this parricidal crime exist henceforth amongst you, for it cannot be forgiven without the most profound repentance. Nourish carefully your offspring whether male or female, for it is God’s will to create both the male and the female.”

Ebbo V

[Otto establishes a “Spiritual Plantation” at Kamien Pomorski]

“On the nativity of St. John the Baptist he arrived at a large town called Gamin [Kamien] where the Duke lived. He remained here for a long time, that is for fourteen weeks, or more, and built churches with branches of trees, to supply the needs of the new spiritual plantation. Otto himself baptized the little children, whilst his fellow-workers baptized the men and the women who drew near to Christ in multitudes. In the course of the instruction that was given at this place the women were asked whether they had killed their infants for in accordance with the cruel pagan custom, they had been wont to kill their girls and to save their boys and for this crime special penitence was enjoined. The men and women were washed separately in the sacred font, curtains being hung round the baptisteries, which were placed so far away from each other that no occasion for any kind of scandal could arise.”

Herbordus XIX

[Warcislaw’s Wife Comes Out]

“After that the Church in Pyrissa had been strengthened and instructed, we bade farewell with many tears and with much affection to this simple people, and with the ambassadors as our guides, we arrived at the town of Camina. There was here a duchess, who was the legitimate wife of the Duke, who, though living amongst pagans, was not unmindful of the Christian religion. She rejoiced greatly at the news of our arrival and, together with her whole household, received us eagerly, as she did not doubt that this would be equally agreeable to her husband and would promote both her and his salvation.”

Otto was happy to reclaim Warcislaw’s wife (for the Church)

“For during our stay at Pyrissa she had carefully learned by means of secret spies all that had taken place there, and she rejoiced with great exultation that this people had been enlightened. She herself too began to fan the spark of her own faith that had hitherto smouldered, as it were, beneath dead ashes, by declaring it first of all modestly to the members of her own family and then to her confidential friends.”

Ebbo VI

[Kamien’s Unbeliever is Struck Down Like a Kamien]

“…There was not wanting a miracle to confirm the truth of Otto’s preaching and this must here be related in due sequence. For there was in the same town of Gamin a certain woman of rank and wealth, who, being seduced by the persuasion of the Evil One, had despised the teaching of the most holy apostle and had put aside and refused to follow his instructions. To mention one of the instances in which she showed her contempt and disobedience; whilst all were engaged in keeping the Lord’s Day, she herself went out into the fields to reap and, although the members of her family disapproved and objected, she remained unabashed, and went on with the work which she had begun. But the good Lord, who has deigned to promise to his preachers, He that hears you, hears Me, and he that despises you, despises Me,” l became by means of a manifest miracle, which was worked for the correction of the rest, the avenger and the punisher of this contempt.”

Eternal penance is the price of contempt

“For whilst she was intent upon her evil work and was upbraiding and threatening the members of her family for neglecting to help her, she suddenly fell back, and, expiring more quickly than can be described, struck with great horror those who were standing near. She was forthwith placed in a coffin by the members of her family, who lamented and bewailed her, and was carried all round the town, the funeral being conducted with loud outcries. Whilst this manifest judgment of God caused fear to all, they were more and more strengthened in the Christian belief and religion.”

Herbordus XXI

[Warcislaw Arrives at Kamien]

“While these things were being done at Camina and we and the people of the city, together with their most noble and Christian matron, were the possessors of spiritual joy, the arrival of the Duke of the country, Wortizlaus, with his attendants added not a little to our pleasure.

Duke Warcislaw of House Griffin (rendering is an approximation)

Without a moment’s delay he rushed with filial confidence to embrace the bishop, and said, ” Hail, holy father, be not angry because after my first brief greeting I have been so long without seeing you, for affairs of state which could not be avoided were the cause of my delay. But I am here now ready to obey and serve you in whatever way you desire, for we and all that we have are yours : use us as you will.” When he had said this he turned to the clergy and the other important men in our retinue and said,” With your permission, father, I will salute also these your fellow workers.” He then took and held their hands in turn and blessed them and kissed them affectionately, calling them his most dear sons and daughters; and he blessed God, the giver of all good things, that he had been thought worthy to receive in his house such agreeable guests. And because after this we had to go by boat from one town to another, he commanded his servants to lead our horses and beasts of burden to suitable pastures ; nor were they restored to us until everything had been accomplished and we were about to leave the country. When we received them back they were so changed in appearance that their owners could hardly recognize their own beasts, so fat had they become. The soldiers who had come with the Duke were forthwith instructed and baptized. Many, including the Duke himself, had been formerly Christians, but through association with unbelievers had abandoned their Christianity. By confession and penitence these were reunited to the Church, after promising that they would henceforth abjure all things inconsistent with the Christian name, and follow that which was conformable thereto.”

Herbordus XXII

[“This Deal is Getting Worse All the Time”]

“Moreover the Duke said, “I know that to have more than one wife, or to have concubines, is inconsistent with Christian holiness; ” and having forthwith touched the relics of the saints, as is the custom when Christians take an oath, in the presence of the people and the bishop he publicly renounced the twenty-four concubines which, in accordance with heathen custom, he had taken in addition to his lawful wife.”

Duke Warcislaw had earlier been a Christian but he had lapsed since – twenty four times

“Many of the others who had presumptuously committed the same offence, when they saw what the Duke had done, renounced polygamy and promised that they would follow the Duke’s example and cleave to one wife.”

Herbordus XXIII

[Kamien’s Unbeliever is Struck Down – Herbordus’ Version]

“When all these arrangements had been duly made, and the people were coming together to the church day by day not only from the town but also from the country, and were keeping the Lord’s Day and other festivals, a certain widow who lived in the country not far from the city of Camina, who was rich and noble, had shown her contempt for the Christian religion and declared that she would worship the gods of her country and would not fall in with the new delusion and abandon the ancient tradition of her ancestors. She had a large family and was a lady of great influence, who ruled her house with vigour, and, a circumstance which was very significant in that country, she had been accustomed during the lifetime of her husband to have thirty horses with riders for the use of her escort. The strength and power of nobles and great men is usually estimated in accordance with the supply or number of their horses. “He is strong, powerful and rich,” people say, “for he has such or such a number of horses,” and when they hear the number of the horses they understand the number of soldiers that are available, for in that district no soldier is accustomed to have more than one horse. Moreover the horses of this country are large and strong and each individual soldier fights without a shield-bearer and carries his own pack and shield, performing his military tasks with great agility and energy. Only chiefs and important men have one or, at the most, two attendants.”

“It came to pass on a certain Lord’s Day in harvest time when the people from all parts were hastening to the church, that this matron neither came herself nor permitted her servants to come, but behaved in an unruly way; ” Go,” she said to her servants, ” reap my fields, for this will bring you more advantage than devoting yourselves to a new and unknown god whom this Otto, the Bishop of Bamberg, brings from his own country. What have we to do with him? Do not you see how much good and how great wealth our gods have given us? It is by their bounty that we have an abundance of wealth and honour; to abandon, therefore, their worship will bring us no small harm. Go then and reap our crops. In order that ye may be less afraid my carriage has been made ready and I will go into the fields with you and take part in reaping the crops.””

Don’t Mess with Otto or His Deity

“And when she had gone out into the fields she said, ” Do as you see me do.” She then turned back her sleeves, fastened up her robe and seized a reaping-hook in her right hand. She held some stalks in her left hand and appeared to be cutting them. But, marvellous to relate, as she was in the act of doing this and was leaning forward to reap, she became like a marble effigy and could neither lift herself up nor cast away the sickle or the stalks of corn from her hand, but stood there in silence like an image, saying nothing but gazing at those who kept gazing upon her. But when her servants saw this they were greatly afraid, and they stood round her watching and waiting until she should recover. They begged her also to abandon her foolhardiness, telling her that the God of the Christians was mighty. She, however, made no response, and when they laid their hands upon her and tried to raise her up by force and to take away her sickle and stalks they were quite unable to do so. But she stood like an immovable mass fixed to the earth. And when this unhappy woman had caused astonishment and stupor to the spectators by the condition into which she had fallen, and her attendants were overcome with grief and distress and were proposing to leave her and depart, she suddenly collapsed and breathed forth her guilty soul into hell fire. As they lifted her into the carriage they said, ” What kind of sheaf is this that we carry back from the field on the Lord’s Day?” This occurrence was widely reported and spread abroad, for the attendants forthwith rushed to the church and asked for baptism, and, overcome with astonishment, related what had happened. The faith of those who believed was strengthened by the miracle, whilst the unbelievers and those who had before blasphemed learned to believe as a result of the punishment that had befallen the woman. They began, moreover, carefully to observe the Lord’s Day and the other festivals, and to show greater reverence not only for the bishop and his companions, but for all that they taught.”

Ebbo VII

[Otto’s First Visit at Wolin/Julin]

“…For the inhabitants of the town, intoxicated with the chalice of God’s anger, when they heard of the arrival of the servants of God, at the dawn of the following day, armed themselves with clubs and stones and rushing upon them endeavoured to drive them from the town. They said that it was in vain that they had made their way into the resting-place provided by the Duke, expecting to find security there, inasmuch as those who were subverters of the country and of its ancient laws were declared by the ordinance of their gods to be outside the stipulation relating to the granting of peace. As a result of the intervention and the order of the Duke they with difficulty escaped with their lives, after receiving many injuries. They then spread their tents in front of the town and remained there for seven days, whilst the messengers of the two Dukes Bolezlaus and Wortizlaus kept inquiring day by day on their behalf whether the people of Julin had considered the question of making their submission to the Christian faith. They were, however, led astray by the evil counsel of their priests, and refused altogether to receive the herald of wholesome teaching, but drove him ignominiously away from their territory and forced him to go to Stettin.”

Herbordus XXIV

[Otto’s First Visit at Wolin/Julin – Herbordus’ Version]

“When nearly fifty days had been spent in this place (Camina), ambassadors were provided by the Duke, and two citizens from the place to act as guides, viz. Domizlaus and his sons who were men of reputation; and we travelled by boat to Julin through lakes and lagoons made by the sea. This city is large and strongly built, but its inhabitants were cruel and barbarous, and when they had come near to the city our guides stopped and began to be frightened and to murmur amongst themselves. When the bishop perceived it he said, “What is it that ye are saying one to another?” They said, “Father, we are afraid for you and your companions, for this people is fierce and unrestrained…”

Wolin Fortress loomed ahead as Otto’s party cautiously approached, their bosom filled with Faith

[and their fears prove correct]

“…There was at first a disturbance, which gradually became a tumult, as the people ran hither and thither looking at us again and again and telling the news concerning us to the others. At last the people, seized with a senseless rage, raised a great uproar and, armed with axes, swords and other weapons, burst into the Duke’s court, without showing any regard for it, and threatened us with instant death unless we fled from the court and the city with the utmost speed. Now there was in the court a very strong building made with beams and large , planks which the people called “stupa” or “pyrale,” into which had been carried from the boat the boxes of books, the pack-saddles, the bishop’s robes, the money and other valuables. Thither, in consequence of the furious attack made by the people, the bishop and his clergy had fled. But the people shouted and cried out and endeavoured to compel them to come forth. When they delayed it seemed for a moment as though the people would abandon their fury, but their madness blazed forth all the more and, making a rush, they attacked the “stupa” and overthrew it, dragging down and demolishing first the roof and then the beams.”

The Pomeranians were breaking in

“Whilst some were terrified and others cried for fear, the bishop, who hoped that he was called to receive the crown of martyrdom, stood undaunted with joyous spirit and cheerful countenance, eagerly desiring that he might be counted worthy to receive a blow or a wound in the name of Jesus. Paulicius and the ambassadors, when they saw that all the people were seized with madness and that to delay there any longer would make matters worse, leapt forth into the midst of the crowd and, raising a great cry, as though they were themselves mad, they stretched out their hands and demanded that silence should be made.”

“When the people had become somewhat quieter, they went on to say, ” What is this?” and directing attention to themselves, they continued, “Allow us who are here in the Duke’s court to depart in peace. Why are ye enraged against us ? Which of you have we injured?” They replied, ” We have come to kill the bishop who is a deceiver, and the other Christians who are with him and who speak evil of our gods. But if ye desire to save them, see, we grant a free passage, lead them quickly out of our city.””

Herbordus XXV

[Wolin Looks to Szczecin for Spiritual Guidance]

“We remained there on the other side of the marsh which surrounded the town for fifteen days, waiting to see if the people would come to a better state of mind. Meanwhile our companions went to and fro between us and them, and their head men came to us and excused themselves by laying the blame for the tumult upon the stupid and worthless section of the people. The bishop then conversed with them concerning the Christian faith and endeavoured indirectly to exhort and persuade them. He made mention also of the name and power of the Duke of Polonia and suggested that the insult offered to us would tend to his injury and that some evil might befall them in consequence, unless perchance their conversion should intervene.”

We’ll have the religion they’re having

“They said that they would take advice, and having gone back to their own people, they discussed these matters over and over again and at length arrived at a unanimous decision, namely that in regard to this proposal they would do whatever the inhabitants of Szczecin/Stettin did, for they said that this city was the oldest and most renowned in Pomerania and was the mother of cities and that it would not be right for them to permit the observance of a new religion unless this observance had first been confirmed by its authority.”

Herbordus XXVI

[Inauspicious Arrival at Szczecin]

“…We drew near to the city in the twilight and leaving our boats entered the court provided by the Duke. In the morning Paulicius and the headmen, who acted as ambassadors, declared that they had been sent by the Dukes with the bishop and explained that the object of their journey was to preach the gospel. At the same time they advised, promised and threatened. The people answered, “What have we to do with you? We will not abandon the laws of our fathers, and are content with the religion that we possess. Amongst the Christians there are thieves and robbers, and those who (for their crimes) have been deprived of feet and eyes; all sorts of crimes and penalties are found amongst them and one Christian curses another Christian. Let such a religion be far from us!””

Herbordus XXX

[Otto’s Sermon at Szczecin – Talks About Breaking Stuff]

“…All these things constitute a strong indictment against you, but my representatives and your own, who are honourable and prudent men, have intervened on your behalf, and more especially the bishop himself who is staying with you and who is your evangelist and apostle. I have judged it right therefore to accede to their advice and petition, and have decided to lighten your burden of servitude and tribute so that ye may with greater readiness take upon you the yoke of Christ. The whole land of the Pomeranian peoples is to pay as a public tribute to the Duke of Polonia, whoever he may be, only 300 silver marks year by year. If war assail him they are to assist him in the following manner. Every nine heads of households shall equip for the war the tenth with arms and money and shall meanwhile carefully provide for his household. If ye keep this agreement and conform to the Christian religion, ye shall obtain peace from my outstretched hand, and the joy of eternal life, and on all occasions ye shall receive as friends and allies the protection and support of the people of Polonia.””

“An assembly was thereupon held at which these statements were read out in the presence of the people and the chiefs, who eagerly took the oaths, rejoicing more than if as at Nacla [Naklo was the site of a battle where the Pomeranians had been defeated by Boleslaw III of Poland] they had been subdued by arms, and they submitted themselves to gospel teaching.”

Otto seized the pulpit and spoke of sin and repentance

“The bishop then seized the occasion and ascended a pulpit and said, ” It has now become my duty to speak to you. Rejoice in the Lord always, again I say rejoice: let your moderation, your faith, and your conversion be known unto all : let it be known to the whole world. For the whole world has been distressed on account of your unbelief. For, my beloved brethren, the whole world as far as this corner of your land recognizes the light of truth, and yet you desire to remain in darkness. Let it be your shame and regret that you have not hitherto recognized your Creator. As therefore you have been late in turning to Him, you should run with the greater eagerness and hasten to overtake those who have preceded you in the faith, and your desire should be that those who have mourned over your blindness should be able to rejoice over your illumination in Christ.”

“And first of all, being armed with the sign of the Cross, you must immediately renounce those who have deceived you, your gods who are deaf and dumb, your graven images and the unclean spirits that are in them: you must destroy the temples and break in pieces the images, so that when His enemies have been cast out by you, your Lord God, who is the living and true God, may condescend to dwell in your midst. For, unless you cast away all other gods, He cannot look upon you with favour. For He refuses and disdains any alliance with other gods and His temple has nothing in common with idols. But I know that you do not yet fully believe, I know that you fear the demons that inhabit your temples and graven images, and that therefore you will not dare to destroy them. Will you, however, permit me and my brother priests and clergy to attack the images and the temples with their pointed roofs and if you see that we are protected by the sign of the holy cross and remain uninjured, then, protected by the same victorious symbol, you may join with us in destroying the doors and walls with axes and hatchets and in overthrowing and burning them.””

Herbordus XXXI

[Otto Starts Breaking Stuff]

“When they had heard and agreed to this suggestion, the bishop and the priests celebrated mass, and having received the communion, armed themselves with axes and hoes and proceeded to attack the temples, and after having cut clown and demolished everything they climbed the roofs and tore them down. Meanwhile, the inhabitants stood watching to see what their unhappy gods would do, and whether, or not, they would defend their own houses.”

Otto and his goons smashing Pomeranian idols

“But when they saw that no evil befel the destroyers, they said, ” If these gods, whose temples and sacred places are being torn down, possessed any divine power, they would surely defend themselves, but if they are unable to defend or help themselves, how can they defend or help us ? ” Saying this they made an attack and overthrew and destroyed everything, and they divided amongst themselves the wooden materials and carried them to their own houses to be used for cooking their bread and food. And as it was held to be right that he who seized most should have most, all the four temples which had pointed roofs (contince) were broken down and demolished with marvellous rapidity. In case any reader fail to understand the meaning or origin of the word contince it should be known that most words in the Slavonic language are connected with Latin ; we suppose therefore that the word contince was in ancient time derived from continere (to hold together).”

Herbordus XXXII

[Otto Takes on Triglav]

“Now there were in the town of Stettin four temples, of which the principal one was built with marvellous care and skill. It had sculptures within and without and from the walls projected images of men, birds and beasts, the appearance of which was so natural that they might have been thought to be living and breathing ; another thing especially remarkable was that owing to the care that had been taken by the painters over their work the colours of the images outside could not be dimmed or washed off either by snow or rain. Into this temple the people brought, in accordance with the ancient custom of their ancestors, the stores and arms of their enemies which they captured, and whatever spoils they took by land or by sea, as they were directed to do by the law relating to the giving of a tenth. They had placed here gold and silver bowls with which their nobles and great men were accustomed to predict events and to feast and drink, and which on festival days might be brought out as from a sanctuary. They had also preserved there for the honour and adornment of their gods horns of wild bulls covered with gold and interspersed with gems, some for use as drinking cups and others as musical instruments; swords also and knives and much valuable furniture which was rare and beautiful in appearance. All these things they decided should be given to the bishop and the priests when the temple had been destroyed. But he said, “Be it far from me that we should be enriched by you, for we have at home things like these and even better ; do you rather, who are the owners of them, distribute them for your own use and with the blessing of God.” And after sprinkling them all with water that had been blessed he made over them the sign of the holy cross and commanded that they should divide them among themselves.”

Triglav statue in Wolin (technically he was worshipped in Szczecin)

“Now there was a three-headed [Vita Priif. gives the number as two] image/idol which had its three heads on one body and was called Triglav. This with its three small heads adhering to part of the body was the only thing that he took; he carried it away with him as a trophy and afterwards sent it to Rome as a proof of the conversion of this people, so that the Apostolic Lord and the whole Church might see what results he had attained amongst this race by pulling up and planting, by building and destroying.”

“There were three other temples which were held in lower estimation and were less ornamented. Only seats and tables had been built round on the inside as the people were accustomed to hold councils and meetings there, for on certain days and hours they used to come to these temples either to drink or to play, or to transact serious business. There was also there a large and shady oak tree with a delightful fountain underneath, which the simple-minded people regarded as rendered sacred by the presence of a certain god, and treated with great veneration. After the destruction of the temples the people begged the bishop not to cut it down as he wished to do. They promised moreover that they would never again venerate in the name of religion either that tree or place, and said that it was only for the sake of its shade and its other attractions, which were not in themselves unlawful, that they desired to save it and they did not desire to be saved by it. When the bishop had received this promise he said, ” I agree concerning this tree, but there is a living creature from which you obtain oracles which must be taken away, as it is not lawful for Christians to practise augury or soothsaying.””

Herbordus XXXIII

[It’s Horses Again]

“Now the people possessed a horse of great size which was plump, dark-coloured and very spirited. It did no work throughout the year and was regarded as being so holy that no one was worthy to ride it. It had also as its attentive guardian one of the four priests who were attached to the temples. Whenever the people contemplated setting out on any expedition by land to attack their enemies, or in order to secure booty, they were accustomed to forecast the result in this way. Nine spears were placed on the ground separated from one another by the space of a cubit. When then the horse had been made ready and was bridled, the priest, who was in charge of it, led the horse three times backwards and forwards across the spears that were lying on the ground. If the horse crossed without knocking its feet or disturbing the spears, they regarded this as an omen of success and proceeded on their expedition without anxiety, but if the result were otherwise they remained inactive. ”

Horse augury in progress

[For the horse auguries at Arkona see here]

“Although some of the people vehemently objected, nevertheless, by the help of God, the bishop at length completely did away with all auguries of this kind and with the calculations that were made with dry wood, by which they sought for auguries in view of a naval battle or a predatory expedition, and as he feared that the horse, which was used for this evil purpose, should be a snare or cause of stumbling to these simple people, he ordered that it should be sold and sent to another country, and said that it was better fitted to be a chaiiot horse than to furnish predictions. When, as a result of the bishop’s teaching, they had cast away all their superstitions and follies, he admonished them that they should regard all Christians as their brothers, and should not sell or kill them or take spoil from them, but should behave towards all of them in a fraternal and neighbourly manner and should expect the same conduct from them in return. And inasmuch as it was monstrously cruel to kill female infants he urged the women to agree that this should not occur again. For up to that time, if any woman had given birth to many daughters, the people were accustomed to kill some of them in order that they might provide the more easily for the rest. Moreover they did not consider this to be murder.”

Herbordus XXXIV

[The Purge is Complete]

“When then the city had been purged of its monstrous wickedness and filth and the practice of polygamy had been abandoned, those who had secretly accepted the faith before the people generally had given their consent, assisted and joined in the work of evangelization ; instruction was given in the streets and open places, the gospel trumpet was sounded, crosses were erected, the crucifix was adored, the name of Christ was upon every tongue and occupied the attention of all, and everyone either learnt, or taught, the Christian faith. In this city, which was of such great size and contained nine hundred fathers of families besides little children and women and a large number of other persons, there was no one found who, after the people had given their consent to the faith, tried to draw back from the truth of the Gospel, with the exception of the priest who had been in charge of the horse to which we have referred. After he had wearied the bishop by his great insolence and had sowed tales above the good seed, he was on a certain day earnestly entreated by the people (to desist) and was at the same time vanquished in argument by the bishop.”

The Triglav horse priest was vanquished in an argument and then died of an unexplained “swelling of the belly”

“Continuing, however, in his obstinate refusal to accept the truth, he was by divine vengeance afflicted with a swelling of his belly and after much pain and outcry he died. This event produced great fear throughout the whole city and all the people praised Christ and declared that God was the mighty upholder of His own law.”

Herbordus XXXV/XXXVI

[Civilization Arrives]

“When the shrines and images had been destroyed and the priest had been punished by God, the victorious Cross was erected, and baptisteries were built,”

Otto’s assistants baptising ecstatic Pomeranians

“and fenced round with screens and everything was arranged in a religious and fitting manner.”

Ebbo X

[Miracles Arrive]

“We must not omit to mention how, through the witness borne by a miracle, the Lord deigned to render famous His faithful labourer who toiled manfully on His behalf even as He had declared by the mouth of the prophet: ” Whoso glorifieth Me, him will I glorify.”

“Two women, who were still entangled in the errors of heathenism, were seriously jll, so much so that they were deprived of all use of their limbs and appeared to be about to die. Otto went to them and declared to them the way of salvation, as they were able to receive it, and, venturing to rely upon the mercy of Christ, he promised them that if they would believe and be baptized, they should receive healing not only of the soul, but of the body, and should become completely well. Having made this promise the servant of God forthwith prayed and placed his hands on their heads, and fortified them with the sign of the cross and words of benediction, whereupon their pains were immediately put to flight and they were restored to their former health.”

The two women did recover thanks to Otto’s prayers, albeit not without certain sideeffects

“Being set free then by the prayers of the holy bishop from a double death, that is a death of body and soul, they were regenerated by the water of salvation with great joy. They were, moreover, the cause of the salvation and conversion of many.”

Ebbo XI

[Wolin Take Two]

“The people of Julin, who had before driven away from them the herald of truth, when they heard that the inhabitants of Stettin had received the faith, began, in accordance with God’s good pleasure, to feel remorse, and despatched messengers of rank to recall the man of God. When Otto saw them, he was moved with holy zeal and said, ” Why have you come to me whom you hated and drove away from you ? ” They, however, made humble apology and begged for pardon, saying, ” Honoured father, we did not dare to infringe the ancient law of our fathers and ancestors without having obtained the approval of the leaders whom we revere in Szczecin/Stettin, which is our chief city. But now that your God has, through your instrumentality, subjected our leaders to Himself, all our resistance is at an end, and we are ready to submit to your counsels and to receive the teaching of salvation.”

In contrast to his first visit, Otto was mobbed by joyful crowds the second time around in Wolin

When he heard this the bishop knelt and gave thanks to God, and, setting out with the messengers, he was received by the inhabitants of Julin with due reverence and opened to those who were in error the way of truth, and, purifying them by the sacrament of baptism, he united to God His adopted people. The number of those baptized at this time was reckoned at twenty-two thousand, one hundred and fifty-six men. All these who, on account of their ignorance of their Creator and their worship of material things, might be compared to the foolish beasts of burden and were made like unto them, did the holy father lead into the true path and teach to offer a rational service to the living God. Every man who is without the knowledge of his Creator is a mere animal.”

Ebbo XII

[What to Do, What Not to Do]

“…In the year of our Lord eleven hundred and twenty-four, that is in the second ” indiction,” when Calixtus the second occupied the papal chair at Rome, Otto by the grace of God, eighth bishop of the Church of Bamberg, inflamed by the fire of divine love and strengthened by the apostolic authority already mentioned, approached part of the territory belonging to the Pomeranian pagans and certain towns of Leuticia [lands of the Liutizi/Wilzi West of the Odra], in order that he might recall them from the error of idolatry and might lead them into the way of truth and to a knowledge of Christ the Son of God. And when, by the help of the Lord, these had been converted and baptized, he built and consecrated churches, and taught the people to observe the ordinances of the holy fathers.”

“Thus he taught them to abstain on Fridays from flesh and milk, after the manner of Christians; and on the Lord’s Day to abandon all secular work and come to church in order to hear the divine Office; and to offer assiduous and earnest prayers. He taught them also to keep the Saints’ Days and their vigils with all diligence, as had been explained to them, and to observe carefully the holy season of Lent by fasting, watching, alms-giving and prayers, and to bring their infants to be baptized on the Passover sabbath and at Pentecost, accompanied by their godparents and with candles and the hood, which is called the ” white robe.” He taught them too that when the infants had been dressed in the robes of innocence they were to bring them to church day by day till the eighth day and to see that they were present at the celebration of the divine Office. He strictly forbade also the murder of daughters, which was a very common crime amongst them, and taught them that they should not bring their own sons and daughters to be baptized, but should seek godparents for them, and that the children should trust and love their godparents even as their natural parents.”

“He forbade also anyone to have as his wife the child of his own mother, or any relation as far as the sixth and even seventh generation, and ordered that each man should be content with one wife, and that the Christian dead should not be buried with the heathen in the woods or the fields, but in cemeteries, as is the custom of all Christians; that they should not place sticks on their tombs, and should abandon all pagan customs and depraved practices; that they should not build idol temples, nor visit witches [phitonissas/pythonissas] or act as soothsayers, and that they should not eat anything unclean…,

Certain traditional foods were on their way out

“…nor that which had died of itself, or had been suffocated, or offered as a sacrifice to idols, nor should they eat the blood of animals. They should not participate with pagans, nor take food or drink with them or in their vessels, nor should they revert to pagan customs in all these matters. He enjoined upon them that while they were in health they should come to the priests of the Church and confess their sins, and when they were sick they should call the presbyters to them and after having been purified by confession should receive the Body of the Lord. He instructed them also that they should display penitence in respect of perjury, adultery, homicide, and other crimes in accordance with the canonical ordinances, and should obediently observe all the rules of the Christian faith ; and lastly that women after childbirth should come to church and receive the customary blessing of the priest.”

Ebbo XIII

[On the Treacherous Widow, the Tree of Triglav and the Cunning of Otto and his Man Hermann]

“The idol priests alone refused to accept the right way and laid many snares for the Lord’s servant, whom they sought to destroy secretly. But when multitudes hastened day by day to accept the faith, the sacrilegious and profane priests found no means to approach him, but, being confused and awestruck by his appearance, after the example of the magicians Zaroes and Arfaxat, who fled from Christ’s apostles Matthew, Simeon and Judas, they left that district and retired to a distance.”

The idol priests lay many snares for Otto

“And because they were not able to raise an open persecution against God’s servant, they tried to injure him by slanders and horrible blasphemies ; and wherever they went they stirred up envy and hatred against him, ‘and heaped upon him infamies and reproaches. As a recompense for this, however, the worthy bishop obtained from the Lord the greater grace, for as it is written, “The blessing of the Lord is upon the head of the just,” so God bestowed upon him an eternal inheritance in heaven, and he found favour in the sight of all men.”

“When the temples and the idol images had been destroyed by Otto, the sacrilegious priests carried away by stealth outside the province the golden image of Triglav which was chiefly worshipped by the people, and committed it to the care of a certain widow who lived in a small country house where it was not likely to be looked for. The widow for a stipulated reward took charge of this profane image and shut it up as a man shuts the pupil of his eye. For this purpose the trunk of a great tree was hollowed out, and the image of Triglav, after being covered with a cloak, was placed inside so that no opportunity of seeing, not to say rinding it, was afforded to anyone. Only a small hole was left in the trunk where a sacrificial offering might be inserted, nor did anyone enter the house except for the purpose of offering an idolatrous sacrifice.”

Otto planning to discover location of Triglav idol (Hermann, in the back, stands ready for any Einsatz)

“The famous apostle of Pomerania, on hearing this, considered many plans for getting to the place, for he feared, as eventually proved to be the case, that after his departure this image might bring harm to the people who were ignorant and not yet confirmed in the faith. But, being endowed with great sagacity, he wisely reflected that if he were to announce that he was going thither publicly, the priests would hear of his coming and would again remove the image of Triglav secretly to some more remote place. Accordingly he wisely determined to send secretly to the widow’s house one of his companions named Hermann, who was acquainted with the speech of the barbarians and was a man of understanding and intelligence. He directed him to assume the native dress, and to pretend that he was going to sacrifice to Triglav. Hermann then bought a native cap and cloak and, after encountering many dangers in the course of his difficult journey, he came at length to the house of the widow and declared that, as the result of an appeal to his god Triglav, he had been delivered from a tempestuous sea and desired to offer a fitting sacrifice as a token of gratitude for his safety.

The widow put Hermann through many humiliating tests before revealing the location of the Triglav tree

He said also that he had been led thither in a marvellous manner and by unknown ways. The widow replied, “If you have been sent by the god, behold the sanctuary in which our god is detained, shut up in a hollow tree. Himself indeed you cannot see or touch, but prostrate yourself in front of the tree and note from a distance the small opening into which you may put the sacrifice that you have vowed. When you have placed it there, shut the door reverently and go out, and if you desire to preserve your life be careful to tell no one what I have said.” He entered eagerly into this sanctuary and threw into the hole a piece of silver in order that the sound of the falling metal might suggest that he had offered a sacrifice.

Hermann ascending the Triglav tree

But he quickly drew back what he had thrown, and so far from showing honour to Triglav he displayed his contempt for it by spitting. He then examined it more closely to see if there was any means by which he could accomplish the business for which he had been sent, and he noticed that the image of Triglav had been pressed into the trunk so carefully and firmly that it could not possibly be pulled out or moved. At this he was greatly distressed and doubted as to what he could do, and he said to himself, ” Alas that I have traversed so much sea to no purpose. What shall I say to my lord, or who will believe that I have been here if I return empty?” Looking round he noticed that the seat of Triglav was fixed to a wall close by: it was of great antiquity and was of very little use. He leapt with joy and, pulling from the wall this inauspicious gift, he made off. He started early in the night and with all haste rejoined his master and his companions, to whom he narrated all that he had done, and showed the seat of Triglav in order to confirm the truth of his statements.”

“The apostle of Pomerania, after taking counsel with his companions, decided that he and they ought to refrain from further search for the idol for fear lest it should appear that he was prompted to do this not by his zeal for justice but by his desire to secure the gold. When then the chiefs and elders had been brought together he exacted of them an oath that they would entirely abandon the worship of Triglav and, after breaking up his image, would use all the gold for the redemption of captives.”

[this is obviously different from the Herbordus version above where the Triglav icon travels with Otto to Rome]

Ebbo XIV

[Meanwhile at Bamberg]

“But while “the strong man armed ” who had hitherto possessed Pomerania as his house was overcome by Christ, who was stronger and who distributed the spoils, and while his arms were shattered by the good bishop, he could not endure his forcible exclusion from his own dwelling-places, but as a roaring lion he sought to do, even if it were but a little, harm to God’s servant. And as he could find nothing else that he could do because he was prevented by the Lord, he destroyed the greater part of Bamberg…”

Herbordus XXXVI

[Wolin Take Two Herbordus Version]

“…And as their words flashed forth little by little, the whole city was inflamed, even as a reed burns in the fire, and the people soon began to show disgust and horror at their abominations and to renounce their idols and the errors in which they had been held. The bishop, moreover, remembering the agreement in accordance with which he had retired from them, contemplated proceeding with haste to visit them after the conversion of Stettin. He was, however, asked to visit first of all two small towns, namely, Gradicia and Lubinum, which belonged to the town of Stettin and were situated on its border.”

Herbordus XLII

[After Return to Bamberg, Apostasy Happens in Pomerania and Otto is Needed Once More]

“…Whilst the good bishop laboured and sweated amidst his divine labours in these parts, the ancient Enemy languished with poisonous envy as he grieved over the loss of so many souls which had accrued to him in Pomerania, and strove to sow tares over the good seed. The two towns of Julin and Stettin apostatized at the instigation of the great Enemy, and abandoned the worship of the true God, and by observing again their idolatrous customs gave themselves over to destruction. How this came about and how, through God’s grace, the harm done was marvellously repaired by the second apostleship of Otto, the third book will, by the Lord’s permission, explain.”

On Words Part I

PublishedMay 7, 2015 Post authortorino

On Latin Germani

At first, we have discussions regarding the word Germani:

On Greek Sporoi

Later, we have Procopius who writes about the Sporoi as being the ancestors of the Antes and the Sclavines.

On Our Suevi

And then, of course, the discussion expands to yet another name – but this one of the tribe’s own making.

The Suevi (at least the “Semnones”?), we know, are not born, they are “sown”. This phrase appears in various 8th and 9th century manuscripts and, too, in the Bavarian Geographer:

Ludwig Uhland wrote in 1849 to Johann Andreas Schmeller regarding what he found in CLM (Codex Latinus Monacchensis):

“die folgende Bermerkung Suevi non sunt nati sed seminati. Diese Stelle ist mir fuer eine kleine Arbeit im Gebiete des schwäbischen Altertums von besonderen Belang und ich erlaube mir daher, Herrn Prof. Schmeller, unter freundschaftlichen Gruesse, um kurze Notiz zu bitten:

… ob nicht etwa aus dem Zusammenhang, in welchem die Bemerkung gemacht ist, such Einiges zur Aufhellung derselben ergebe?”

Eight days later Schmeller replied with his Aufhellung:

“Dieses Codex ist aus dem XII Jahrhundert. Er enthält… Darauf folgt die Bemerkung “Suevi… Beire non dicuntus Bavarii sec Boiarii a boia fluvio.””

“Ein Zusammenhang entweder mit der merkwürdigen Aufzählung der Slawenstaaten oder mit den vorausgehenden astronomischen & mathematischen Materien ist nicht abzusehen.”

Indeed, especially if one chooses not to look.

(On the Suebi, Suevi, indeed, Suavi (!) (see Jordanes, Procopius) and “Slavs” connection, again, see Ketrzynski (Suevi were Slavs) and Edward Romuald Bogusławski (same name but Suevi were the “overlords”). Jacob Grimm’s view on the subject was given here earlier).

On Amber

Published Post authortorino

One of the reasons we know that the Slavs/Suavs could not have lived on the shore of the Suavian Sea and been the Veneti is because Rome traded amber with the Germans and the Slavs do not have their own word for amber, bursztyn being a corruption of the Germanic Bernstein. Even the Slavic word for an island is supposedly a word for a river island only – the word being ostrov.

This is, as all those who are not certain of their arguments like to stress, “undoubtedly true.”

Pliny the Elder Natural History – Book 37, Chapter 11

“Next in rank among the objects of luxury, we have amber; an article which, for the present, however, is in request among women only…” [lists various theories on amber’s origin] “…There can be no doubt that amber is a product of the islands of the Northern Ocean, and that it is the substance by the Germans called “glæsum;” for which reason the Romans, when Germanicus Cæsar commanded the fleet in those parts [at Wolin?], gave to one of these islands the name of Glæsaria, which by the barbarians was known as Austeravia [pron. Ostrovia?]. … Amber is imported by the Germans into Pannonia, more particularly; from whence the Veneti, by the Greeks called Eneti, first brought it into general notice, a people in the vicinity of Pannonia, and dwelling on the shores of the Adriatic Sea… From Carnuntum in Pannonia, to the coasts of Germany from which the amber is brought, is a distance of about six hundred miles, a fact which has been only very recently ascertained.”

Germanic Words

*glaza is, supposedly, a Germanic word meaning “amber, resin” (presumably off of something like glare). And, of course, there is the above passage. There it says that Germans trade glæsum. True enough. But isn’t it strange that:

there is a specific word for stone in Germanic, i.e., stone/stein, of course;

there is a specific German word for amber called Bernstein (burning stone) glass means, well, glass in Germanic languages and just that;

Germans also used to call stone, hammer;

The general Slavic word for stone – kamin – is thought to be a Baltic borrowing from *okmien–; lit. akmuo, or grec. akmōn;

so bottom line is that Germans have, supposedly, at least three words for stones (Stein, Glass, Hammer and one specifically for amber, Bernstein) and Slavs have none;

Inevitable conclusion: Slavs came from an area which had no stones. Given that the Earth is made (on the outside, of course) of rock, it, must be the case that the Slavs came either from the inner core (the “Morlock” Hypothesis) or came from gaseous clouds in outer space (the “Mutara Nebula” Hypothesis);

(BTW Latin word was electrum and the current word amber is supposedly Arabic);

Of course, there is the Slavic word glaz (pronounced “guaz”) which means a boulder or rock (e.g., in Polish but also in other Slavic languages). The word is seen as borrowed from Germanic in the course of the amber trade – except, as, Professor Saskia Pronk-Tiethoff notes, there is no evidence that Slavs played any role in amber trading along the amber route. So Pronk-Tiethoff worries that “the semantic connection between the Germanic and Slavic forms is not straightforward…. [its reflexes] in Slavic vary greatly in meaning and give the impression of being a relic rather than a relatively recent loanword.” She continues by adding that “[t]he word has nowadays largely been regarded as an inherited word, although the etymology is not entirely clear.”;

(One should also note that the eye is called glaz (глаз) in Russian – glassy perhaps although it’s small and round one can note we think)

A sad song but maybe someone will, in the future, figure it all out.

“it is the substance by the Germans called “glæsum;” for which reason the Romans, when Germanicus Cæsar commanded the fleet in those parts, gave to one of these islands the name of Glæsaria, which by the barbarians was known as Austeravia.”

We should note that the above passage from Pliny comes from a chapter Pliny titled “Amber the Many Falsehoods That Have Been Told About It.”

On Rechila

PublishedMay 6, 2015 Post authortorino

We confess. This blogpost is not about Rechila (died A.D. 448), the Suebic King (son of Ermenrich, father of Rechiar). It’s about something else. In some ways it’s about modern technology one might say. We’ve plugged the name ‘Rechila’ into one of many modern geographic locators of people with a particular last name. Here is what came back out:

Maybe these are variations of Rachel?

Just sayin’.

On Veleda

PublishedMay 4, 2015 Post authortorino

“The word Veleda seems to be a title: it has been assumed that it is a Latin rendering of the Celtic word Veleta, “prophetess”, but there is a problem – she was not living in a region where Celtic languages were spoken. Perhaps West-Germanic waldon, “to have power”, is a better parallel.”

(from Livius.org)

Who was I?

Perhaps. Or perhaps not.

On Veleda – In Summary

Who is this Veleda, the Germanic prophetess?

In the first century of our era, Veleda of the Bructeri tribe lived in a tower near the Lupia (Lippe) River. She was a sort of a witch perhaps or at least a well-known and respected local. She was supposed to have been a virgin.

Her first mention is when she is described as a mediator between the Tencteri tribe and the local Roman colony. In this role apparently, no one was allowed in her presence.

Only a select few were allowed in the presence of Veleda

The parties showed up and handed her messages to her through an interpreter at which point (presumably after some deliberations) she made her decisions.

Later in life about A.D. 69/70, she was somehow involved in the Batavian rebellion against the Romans. This rebellion was later joined by the Treviri. The rebels did quite well initially and even captured a Roman garrison commander (Munius Lupercus) who was sent to Veleda as a prize (though was, apparently, disposed off on the way there). The rebels also captured a Roman boat (a trireme) which was promptly sent as a present to Veleda (here we may remember the mention of boats in the alleged cult of Isis as relayed by Tacitus in Germania; or it may be that the girl simply took a liking to boats).

Veleda and her priestess-apprentices on the captured Roman trireme – Roman prisoner at lower right

However, all good things come to an end when it comes to the early Roman Empire and the Batavian revolt was over as quickly as it began.

It seems that the sorceress Veleda initially unharmed and lived for a number of years in her tower. Later, however, she was captured or perhaps taken as a hostage by the Romans (by Rutilius Gallicus) in A.D. 77 (this we know from Statius – see below). Her powers are mocked in an inscription found south of Rome where she may have passed the remainder of her life.

Name Variations

Here is a list of sources for her existence – the name appears in Tacitus variously as either veleda or velaeda [!]. For simplicity we go with Veleda in the below.

Statius who appears to have been a descendant of one of the Greek colonies in Italy also writes (when in Greek) οὐλήδαν or βελήδαν. In Latin he writes Veledae. An inscription in Ardeantes uses βεληδαν.

Others writing in Latin use Veleda.

So here we go. We list the source in order that they present the information and not in the chronological order but the time ordering should be straightforward.

Tacitus

Germania 8.2

“More than this, they believe that there resides in women something holy and prophetic, and so do not scorn their advice or disregard their replies. In the reign of the deified Vespasian we saw [vidimus, as in despite her hiding – see below] Veleda, long honoured by many as a divinity, whilst even earlier they showed a similar reverence for Aurinia and others, a reverence untouched by flattery or any pretense of turning women into goddesses. [but see below]”

Tacitus Histories

Book IV 61

“When Civilis first took up arms against Rome he made a vow, such as is common with barbarians, to let his ruddled hair grow wild; now that he had at last accomplished the destruction of the legions he had it cut. It is said also that he put up some of the prisoners for his little son to shoot in sport with javelins and arrows. However that may be, he did not himself swear allegiance to all Gaul, nor did he force any of the Batavi to do so. He felt that he could rely on the strength of the Germans, and that if any quarrel arose with the Gauls about the empire, his fame would give him an advantage. Munius Lupercus, one of the Roman commanding-officers, was sent among other presents to Veleda, a virgin of the Bructeran tribe who wielded a wide-spread authority. It is an ancient custom in Germany to credit a number of women with prophetic powers, and with the growth of superstition these develop into goddesses. At this moment Veleda’s influence was at its height, for she had prophesied the success of the Germans and the destruction of the Roman army. However, Lupercus was killed on the journey. A few of the centurions and officers who had been born in Gaul were detained as a security for good faith. The winter camps of the legions and of the auxiliary infantry and cavalry were all dismantled and burnt, with the sole exception of those at Mainz and Vindonissa.”

Tacitus Histories

Book IV 65

(this is about the Tencteri arbitration which came before the Batavian uprising)

“The townspeople took time to consider these proposals, and, feeling that their apprehensions for the future forbade them to assent, while their present circumstances forbade them to return a plain negative, they answered as follows: ‘We have seized our first opportunity of freedom with more haste than prudence, because we wanted to join hands with you and all our other German kinsmen. As for our town-walls, seeing that the Roman armies are massing at this moment, it would be safer for us to heighten them than to pull them down. All the foreigners from Italy or the provinces who lived on our soil have either perished in the war or fled to their own homes. As for the original settlers, who are united to us by ties of marriage, they and their offspring regard this as their home, and we do not think you are so unreasonable as to ask us to kill our parents and brothers and children. All taxes and commercial restrictions we remit. We grant you free entry without supervision, but you must come in daylight and unarmed, while these ties which are still strange and new are growing into a long-established custom. As arbitrators we will appoint Civilis and Veleda, and we will ratify our compact in their presence.”

“Thus the Tencteri were pacified. A deputation was sent with presents to Civilis and Veleda, and obtained all that the people of Cologne desired. They were not, however, allowed to approach and speak to Veleda or even to see her, but were kept at a distance to inspire in them the greater awe. She herself lived at the top of a high tower, and one of her relatives was appointed to carry all the questions and answers like a mediator between God and man.”

Tacitus Histories

Book V 22

“Awakened by their wounds the Romans hunted for weapons and rushed along the streets, some few in uniform, most of them with their clothes wrapped round their arms and a drawn sword in their hand. The general, who was half-asleep and almost naked, was only saved by the enemy’s mistake. His flag-ship being easily distinguishable, they carried it off, thinking he was there. But Cerialis had been spending the night elsewhere; as most people believed, carrying on an intrigue with a Ubian woman named Claudia Sacrata. The sentries sheltered their guilt under the general’s disgrace, pretending that they had orders to keep quiet and not disturb him: so they had dispensed with the bugle-call and the challenge on rounds, and dropped off to sleep themselves. In full daylight the enemy sailed off with their captive vessels and towed the flag-ship up the Luppia [Lippe] as an offering to Veleda.”

Tacitus Histories

Book V 24

“Civilis afterwards claimed that at this point the Germans could have crushed the Roman legions and wanted to do so, but that he had cunningly dissuaded them. Nor does this seem far from true, since his surrender followed in a few days’ time. Cerialis had been sending secret messages, promising the Batavians peace and Civilis pardon, urging Veleda and her relatives to change the fortune of a war that had only brought disaster after disaster, by doing a timely service to Rome. ‘The Treviri,’ he reminded them, ‘had been slaughtered; the allegiance of the Ubii recovered; the Batavians robbed of their home. By supporting Civilis they had gained nothing but bloodshed, banishment, and bereavement. He was a fugitive exile, a burden to those who harboured him. Besides, they had earned blame enough by crossing the Rhine so often: if they took any further steps,—from the one side they might expect insult and injury, from the other vengeance and the wrath of heaven.”

Cassius Dio History of Rome

Book V (67,5,3)

“In Moesia, the Lygians [Lugi], who had been at war with some of the Suebi, sent envoys, asking Domitian for an alliance. They obtained one that was strong, not in numbers, but in dignity: in other words, they were granted only a hundred knights. The Suebi, indignant at this, added to their contingent the Iazygae and began to prepare well in advance to cross the Ister.”

“Masyus, king of the Semnones, and Ganna, a virgin (she was priestess in Celtica after Veleda), came to Domitian and having been honored by him returned.”

Publius Papinius Statius

Silvae Book I, Chapter 4, line 90

IV. SOTERIA RVTILII GALLICI

(To Rutilius Gallicus on his recovery from illness)

“non vacat Arctoas acies Rhenumque rebellem
captivaeque preces Veledae et, quae maxima nuper
gloria, depositam Dacis pereuntibus Vrbem
pandere, cum tanti lectus rectoris habenas,
Gallice, Fortuna non admirante subisti.”

“Time’s too short to tell of armies in the north, of rebel Rhine, Veleda’s prayers, and greatest and most recent Of glories, Rome placed in Gallicus’s care as Dacians died, he being chosen, no stranger to good Fortune”

Second Century Inscription [in Greek]

From the town of Ardea south of Rome

“Βεληδαν … μακρῆς περὶ παρθέν […] ἣν οἳ Ῥηνοπόται σέβουσιν”

“Veleda … of/about the long-time [or tall/arrogant?] virgin (…), who is worshipped by those who drink the Rhine’s waters”

Thoughts

Celtic Veleda

The name Veleda is supposed to have been derived from Gallic *veled– or Irish fillid (seer, i.e., to see > seer; and the latter perhaps a poet/singer). The “Old Celtic” root *wid meaning “to know, see,” has also been brought to bear on the topic.

Veleda in a Roman lineup – Celtic reimagining

One might point out that today’s, e.g. Irish has a fheiceáil for “to see” whereas Slavic has videt (see, no pun intended, Svante-vit) (see also Latin, videre but Italian vedere) but hey who cares about such details.

Arabic Veleda

We should note that before even the recent (rather sensationalistic or, if you will, nonsensical) “A Most Dangerous Book” bashing Tacitus’ Germania, Leo Wiener already in the days prior to World War II tried to deflate the Teutonic spirit by arguing that Germania was a forgery. We will not get into that discussion which is (probably) meritless (but his book is fascinating!) but will note that he derived Veleda from the Arabic “Validah” meaning a “young woman.”

Veleda in a Roman lineup – Arabic reimagining

Why Arabic? Because Wiener thought that the writer basically stole the story from the Bible with the Biblical Deborah as his model.

[West] Germanic Veleda

As noted above, the West-Germanic waldon, “to have power”, has also been proposed. That may make some sense.

Veleda in a Roman lineup – Germanic reimagining

Or not. It would make less sense if something much closer could be brought to bear on these questions.

“Other” Velada

Would her name, perhaps, be explained (just as easily as the Germanic Wald) with the Slavic Vlada/Vuada (as in “ruler”), e.g., as in Vuadi-suava (or, if you will, vwah-di-SWAH-vah), that is, as per the correct spelling, Władislawa? (and don’t get us started on compound names – but see Ermengo-Suaba…)

Veleda in a Roman lineup – “Other” reimagining

But isn’t the name more Celtic? What other Slavic names sound this way?

Well, there were the Veleti who, as per Masudi, were the “original” Slavs? Were they perhaps the people of Veleda (if not this one then some other one)? After all, isn’t it strange that the Veltae appear on the coast of the Baltic (where the Slavic Veleti are in historic times) in the Geography of Ptolemy at least 350 years before any Slavs are thought to have lived in the area?

“Back from the Ocean, near the Venedicus bay, the Veltae dwell, above whom are the Ossi” (Ptolemy)

“They were once united under a king named Makha, who was from a group of them called Walitaba.” (Ibrahim ibn Ya’qub al-Israili)

“Among the different peoples who make up this pagan race, there is one that in ancient times held sovereign power. Their king was called Majik and they themselves were known as Walitaba” (Masudi)

Did we mention that Veleda’s tower stood over some river? Yes, yes we did (see above). What river was that? Oh, yes, the Lippe, of course. We have something about that here.

And what about the Polish (but also maybe Czech and other Slavic) Goddess Lada? See here on references to the Goddess Lada: part I, part II and part III? Ok but Veleda was not a goddess, she was a seer perhaps but not a goddess. What’s that you say Cornelius Tacitus?

“In the reign of the deified Vespasian we saw Veleda, long honoured by many as a divinity, whilst even earlier they showed a similar reverence for Aurinia and others, a reverence untouched by flattery or any pretense of turning women into goddesses.“

After all, didn’t the Suevi worship Isis as per Tacitus? Would that have made Ve-lada into a gardzyna of Ysaya/Yesse?

And what of these boats that Velada was so fond of? What does Tacitus say again?

“Some of the Suebi sacrifice also to Isis. I cannot determine the reason and origin of this foreign cult, but her emblem, fashioned in the form of a Liburnian ship, proves that her worship came in from abroad.“

Does Masyus King of Semnones sound like Makha or Majik? Maybe not…

And then, of course, there is the Polish Wanda – but that really is a story for another day.

Signs of Lada

PublishedMay 3, 2015 Post authortorino

We have briefly mentioned the Polish or Slavic Goddess Lada here and here. In at least one description she was “gardzyna“, i.e., a guardian of or to Yesse, the Jupiter of the Polish pantheon.

Recently, there has been a reinterpretation of of Polish numismatic history wherein a claim has been made that a coin previously assigned to Mieszko I is in reality that of his grandson, Mieszko II (if that’s confusing, that’s because Boleslaw I was in between).

We think not. There are at least two reasons. Both have to do with the fact that the baptism of Poland took place during the reign of Mieszko I. Mieszko I ruled from about 960-992. His baptism was in 966.

For one thing, as we already pointed out, it would be strange if a ruler like Mieszko II who ruled from 1025-1034, would feature a “fire symbol” on his coins – some sixty years after the country’s official acceptance of Christianity.

But there is something else. There was a coat of arms in Poland called Lada and this coat of arms was associated by Jan Dlugosz with the Goddess Lada. Here is the coat of arms in its oldest known form:

Oh, right. We forgot. It’s number 148.

a number of these Lada-like coats of arms have divine associations

And here is the aforementioned coin:

Ladas on the Left?

While it’s true that there was a so-called pagan uprising in Poland in the 1030s, that uprising was directed against Mieszko II too since he was, of course, associated with the new Christian faith his grandfather adopted. So that’s what we think and we are sticking to it (at least for now).

Here is a note taken by Witold Taszycki in making his list of ancient Polish names. It shows a A.D. 1414 reference to a Dadzbog of the coat of arms Lada. Dadzbog is literally translated as “God give”. Taszycki found another Dadzbog in the 15th century also of the clan Lada.

And, south of Warsaw there is this village named Lady (next to Magdalenka though that village’s name is much more recent and likely refers to Mary Magdalene) and has been there since at least 1526 or so:

Now, the name may come from Skarbek of the coat of arms Lada. Earlier though the town may have been called Grąbnicze, Grombnicze, Grampnicze (1425 Stare Gramnycze, Grambnycze, 1451 Grambnycze alias Stara Vyesh, Cramnycze, Grambice). So perhaps one can connect it to grom meaning “thunder”? Or maybe not.

Besides that one there was also:

a village called Lada the lands around which were ransacked by various Russian dukes in the 1240s;
village called Lada that was gifted to Dmitro of Goray by Ludwig the Hungarian (at the time, the King of Poland) in the 1370s.

Interestingly, Joachim Bielski’s version of his father’s Marcin’s “Polish Chronicle” contains the following reference to the “tamga” called “Pobog”:

And here are rock carvings from the Permian region about the city of Cherdyn. They were copied into a book by the Swede Philip Johan von Strahlenberg regarding North-Eastern Europe (note the cross on the “horseshoe” and the sun symbol – the same symbol was found on one of the faces of the bottom portion of the Zbruch Idol):

Then, of course, there is Ve-leda but that’s another story altogether – or is it?