Okke, my son,

These books you must preserve with life and soul. They contain the history of all our people, and of
our forefathers. The other year I saved them in the flood, together with you and your mother [sic!].
But they became wet, therefore they afterwards got damaged. In order not to lose them, I have
transcribed them on foreign paper. If you inherit them, you must also transcribe them – likewise your
children, so that they never become lost.
Written at Ljûwert [Leeuwarden], after Âtland [Atlantis] sank, (it is) the three thousand four hundred
and forty-ninth year. That is, after Christian reckoning, the twelve hundred and fifty-sixth year [AD
1255]. Hidde, surnamed Oera Linda. Watch!

Dear inheritors,
for the sake of our dear forefathers, and for the sake of our dear freedom, I bid you (a) thousand times:
O dear, never let the eyes of a pope sympathizer wander over these writings. They speak sweet words,
but they distort unnoticed all what relates to us Freyjans.
To gain rich prebendaries, they conspire with the puppet kings. These know that we are their greatest
enemies, because we dare to speak to their people of freedom, rights, and the duties of princes.
Therefore they let all what come/derive from our forefathers, and all what is left of our old customs,
be destroyed. Ah, (my) beloved (ones), I have been to them at the court. Will Wralda permit it, and
will we not make ourselves strong, they will exterminate us all.
Written at Ljudwerd, eight hundred and three years [AD 802] in Christian terms. Liko, surnamed
Ovira Linda.
1
The book of Adela’s followers
Thirty years [556 BC] after the day when the folk-mother was put to death by the highest magus it
was all in a bad state. All territories which lie on the other side of the Wrsara [Weser] were cut off
from us, and (had) come under the power of the magus; and it was to fear that he would be supreme
over the whole land.
To avert this misfortune one had fixed a general meeting where everyone who stood in a good repute
with the femmes was gathered. But after it had elapsed more than three days, the whole regional
council was in confusion, and likewise as upon their arrival. But at last Âdela asked (for) the floor,
and spoke:
“You all know that I was three years burgh-femme. You know also that I was elected for (a) mother,
and also that I would not be any mother because I desired Apol as my spouse. But what you do not
know, that is that I have investigated all events, just as (if) I had been a real folk-mother. I have
constantly travelled to and from to see what happened; thereby many matters have become evident
(to) me which others do not know.
Yesterday you did say that our relatives on the other side of the Wrsara [Weser] were compliant and
cowardly; but I must say to you that the Magus has not won one single region through the force of his
weapons, 2 but purely through wickedly sly intrigues, and even more through the greediness (of) the
dukes and the nobles.
Freyja has said (that) we should not tolerate any unfree people amongst us. But what have they done?
They have imitated our enemy, for instead of killing or letting free their prisoners they have despised
Freyja’s counsel and made them into your slaves. Because they did such (a thing), Freyja can no
longer watch over them. They have taken another’s freedom, and that is (the) reason why they have
lost their own.
This is all familiar to you, though, but I will tell you how they gradually have ended up so low. The
wives of the Finns had children; these grew up with our free children. Sometimes they frolicked and
yelled together at home, or they were with each other by the hearth. There they listened with passion
to the excessive Finnish legends, because they were nasty and new. Then they became subdued,
despite the authority of their parents.
As the children grew big and saw that the children of the Finns not had to handle any weapons and
hardly had to work, then they had a distaste for the work and became very arrogant. The bosses and
their eldest sons ducked (under the sheets) with the lustful Finnish girls; and their own daughters – led
astray by the vile model – let themselves impregnate by the prettiest Finnish boys, to the mockery of
their vile parents.
When the magus scented that [‘got that in his nose’], 3 he then took the prettiest of his Finns and
Magians, promising them cows with golden horns by which they should excite our people. Thereafter:
spread his doctrine. But his people did more. Children were abducted – brought away to Vpsalândum
[Uppsala]; and when they had been brought up in his vile doctrine, they were then sent back.
When the pretended slaves became proficient in our language, they then climbed aboard to the counts
and nobles and said that they had to be obedient to the magus; then their sons could succeed them
without being elected by the people.
Those who by good deeds had got a front-piece by their house, on their behalf they promised yet a
rear-piece by (it). Those who had got a front-piece and a rear-piece gave they notice of a circuit, and
those who had a circuit a whole estate. Were the elders too strong Freyjans, then they turned the stem
and kept going with their degenerate sons.
Yesterday there were among you those (who) would call all the people together, to force the eastern
states back to their customs. Though, to my humble meaning that would turn out wrong.
Imagine that here had been a strong lung disease among the livestock, and that it was still raging
badly there. Would you maybe dare to conduct your healthy livestock among your sick livestock?
Indeed not. If everybody now must agree and admit that with this it would turn out badly with the
stock. Who would then be so daring 4 as to venture their children among a people that are completely
and totally depraved?
Should I give you (any) advice, I would say to you: you must before all things elect yourselves a new
folk-mother. I know well that you thereby are sitting in the mud [lurch], inasmuch as it from the
thirteen burgh-femmes that we still have left are well (over) eight who apply for the honour. But I
would not notice that. Tüntja, who is femme in the burgh of Mêdêasblik [Medemblik], has it never
(been) reckoned with, yet she is full of knowledge, and clear-sighted, and even stronger attached to
the people and our customs than all others together.
I would further recommend: you must go to the burghs, and there write down all laws, Freyja’s Text,
as well as all histories – yes, all that is to find upon the walls, so that (it) all not becomes lost, and not
is destroyed just as with the burghs.
It stands written: the mother and every burgh-femme shall have – besides assistants and messengers –
twenty-one femmes and seven apprentice femmes. Should I add something to it, I would then write:
‘…and as many chaste daughters for learning as there can be in the burghs’; because I say with
conviction – and time shall confess it: If you will (be) true Freyja’s children – never to be vanquished
neither by cunning nor by weapons, then it belongs to you to make sure [urge] that your daughters
become true, free women.
One must teach children how great our land has been before, what great persons our ancestors were,
how great we still are if we compare ourselves to [lay ourselves down alongside] others. One must tell
them about the heroes, and 5 of their brave deeds – also about the distant sea voyages.
All these narrations belong to be done by the hearth, in the home, and wherever it may be – in joy as
by tears. But shall it become permanent in the brain and the heart, then all teachings must flow therein
over the lips of your wives and daughters. Adela’s advice was followed up.

These are the names of the grietmen under whose direction this book is created:
Âpol, Adela’s man. He has been a sea-king thrice. Now he is (the) grietman of Âst Flílând [East
Vlieland] and of the Lindawrda [‘Linda places’]. The burghs Ljvdgârda [in Leeuwarden], Lindahêm
[Kuinre] and Stâvja [in Stavoren] are under his care.
The Saxon Storo, Sytja’s man – grietman of the Hâga fênna [‘High Moors’] and Walda [De
Wolden?]. Nine times he was elected to duke – that is to army-leader. The burghs Bvda [Nijmegen]
and Mannagardaforda [Münster] are under his care.
Âbêlo, Jaltja’s man – grietman of the Sûdar Flílânda [the Southern Vlielands]. Four times he has been
army-leader. The burghs Aken [Aachen], Ljvdburgh [Liège] and Kâtsburgh [Katwijk] are under his
care.
Enoch, Díwek’s man – grietman of West Flílând [West Vlieland] – and Texland [Texel]. Nine times
he was elected to sea-king. The Wâraburgh [in Hoorn], Mêdêasblik [Medemblik], Forâna [Vroonen,
now Sint Pancras] and Old Freyjasburgh [Den Burg] are under his care.
Foppo, (the) man of Dunrôs – grietman of the Sjvgun êlanda [Seven Islands, Zeeland]. Five times he
has been sea-king. The burgh Walhallagâra [Middelburg] is under his care.
This stands written upon the walls of Freyjasburgh [Den Burg] in Texland [Texel], it also stands
at Stâvia [in Stavoren] and at Medeasblik [Medemblik]
6
It was Frya’s Day [Friday], and at that time seven times seven years had elapsed since Fæsta
[Vesta/Hestia] was appointed as folk-mother by Frya’s desire. The burgh (of) Medeasblik was ready,
and a burgh-femme was chosen. Now Fæsta was about to light the new lamp, and when that was done
in presence of the people, then Frya called from her watch-star, so that everyone could hear it: “Fæsta,
take your style and write the things that I earlier could not say.” Fæsta did as she was bid, thus we
became Frya’s children, and (thus) our earliest history came (into being).

This is our earliest history:

Wralda, who alone is good and eternal, made the beginning. Thereafter came time. Time wrought all
things, even Jrða. Jrða bore all (the) grass, (the) herbs, and (the) trees, all the dear animals and all the
wicked animals. All what is good and dear she brought forth by day, and all what is injurious and bad
by night. After the twelfth Yule feast she bore three girls: Lyda came (about) out (of) glowing, Finda
came (about) out (of) hot, Freyja came (about) out (of) warm substance.
When they were laid bare, Wralda fed them with his breath, so that men might be bound to him. (As)
soon as they were ripe they took pleasure and delight in dreams. Wralda’s lust trod into them, and
now each (of them) bore twelve sons and twelve daughters – two [a couple] each Yuletide. From that
all men have come.
7
Lyda was black-curly haired like the lambs. Her eyes twinkled like stars; yes, the raptorial bird’s
glances became discouraged towards hers.
Acute Lyda! She could hear a snake creep, and when there were fishes in the water it did not escape
her nostrils.
Vigorous Lyda! A large tree she could bend, and when she walked no flower-stalk broke under her
feet.
Powerful Lyda! Hard was her voice, and did she scream in temper, then everyone run straight away.
Wonderful Lyda! She would not hear of laws; her actions were governed by her passions. To help the
weak she killed the strong, and when she had done it she cried by their bodies.
Poor Lyda! She turned grey by her unwise leadership, and at last she died from heartbreak (because)
of her children’s wickedness.
Unwise children! They accused each other of their mum’s death. They howled like wolves and fought
likewise, and while they did this the birds ate the corpse. Who can hold back their tears?
Finda was yellow, and her hair like the mane of a horse. She could not bend a bush, but where Lyda 8
would kill a lion, there she killed rather ten.
Seductive Finda! Sweet was her voice, and no bird could sing like her. Her eyes allured and tempted,
but (the one) who looked upon them became (a) slave.
Unreasonable Finda! She wrote thousands (of) laws, but she followed up none of them. She despised
the good about her frankness, but to lickspittlers she gave herself hastily away. That was her
misfortune. Her head was too full, but her heart too vain. She loved nobody but herself, and she
wanted that everybody should have her dear.
False Finda! Honey-sweet were her words, but (for) those who trusted them misfortune was at hand.
Selfish Finda! She wanted to rule everybody, and her sons were like her. They made their sisters serve
them, and they beat each other to death for the mastery.
Doublehearted Finda! For rude words she became sour, and the cruellest deeds did not move her. Did
she see a turtle swallow a spider, then she became like ice about her heart; but did she see her children
murder a Frisian, her bosom swelled with pleasure. Unfortunate-Finda! She died in the bloom of her
life, and it is still obscure how she died.
9
Sanctimonious children! Under costly stones they laid down her corpse, with pompous inscriptions
they decked them out, crying at it to be heard; but in silence they did not cry one single tear.
Despicable people! The text that Finda left (behind) were inscribed on golden sheets, but (for) the
good to which they were made they were never to (any) benefit. The good laws were rubbed out, and
egotism inscribed bad (ones) there instead.
O Finda! Then Jrða was full (of) blood, and your children mowed down the heads of men like straw
of grass. Yes, Finda, that is the fruits (of) your vanity. Look down from your watch-star and weep.
Freyja was white like snow at sunrise, and the blue (of) her eyes won even over the rainbow.
Beautiful Freyja! Like rays of the midday sun shone her hair (locks), which were as fine as spider
webs.
Able Freyja! (When she) opened her lips the birds silenced and the leaves did not move any more.
Mighty Freyja! Through the power of her glances the lion fell down at her feet and the adder withheld
his poison.
Pure Freyja! Her food was honey, and her drink was dew gathered from the cups of the flowers.
10
Enlightened Freyja! The first that she taught her children, was self-control, the second was love of
virtue; and when they were grown she taught them to recognize the value of freedom; “because”, she
said: “without freedom all other virtues are good only for making you into slaves, and your origin into
eternal disgrace.”
Generous Frya! Never did she allow metal to be dug from Jrða for self-interest, but if she did it it was
for everybody’s benefit.
Most happy Freyja! Like the stars are swarming about Jrða her children swarmed about her.
Wise Freyja! When she had brought up her children until the seventh generation, she called them all
together in Flílând. There she gave them her Text and said: “Let this be your way-guide, then it will
never fare badly with you.”
Freyja the chosen! When she had said this Jrða shook like Wralda’s Sea [the World Ocean]. Flílând’s
ground sank gradually down under her feet, the air became black and not tired of pouring tears; and
when they looked around for (their) mother, she was already up on her watch-star. Then at last
thunder spoke from the clouds, and lightning wrote in the airspace: “Watch!”
Far-seeing Freyja! The land from where she had departed 11 was now a stream, and except her Text
was all that had come from her hands buried in it.
Obedient children! When they came to themselves they thus made this high mound, (and) built this
burgh thereupon. On its walls they inscribed the Text, and that everyone should be able to find it they
have named the surrounding land Texlând. Therefore it shall remain as long (as) Jrða is Jrða.

Freyja’s Text
Fortune abides (with) the free! At last you shall see me again. But those alone may I recognise as free
who are neither a slave of another nor of their passions. Here is my counsel:
(1.) If your distress is dire and (you) do not manage good counsels and good deeds anymore, call then
for Wralda’s spirit. But you should not call for him before all things are tried, for I tell you with
reason – and the time shall confirm it: The discouraged shall always succumb under their own
suffering.
2. Only to Wralda’s spirit one shall devote knee-bending gratitude; yes, three times – for what you
have enjoyed from him, for what you (do) enjoy, and for (the) hope that he leaves you in anxious
times.
3. You have seen how swift I lent help. Do likewise to your neighbour, but wait not until one has 12
asked you – the suffering would curse you. My femmes would erase your names from the book, and I
would have to refuse you as a stranger.
4. Do never accept knee-bending gratitude from your neighbour – that belongs (to) Wralda’s spirit.
Malice would assail you, wisdom would ridicule you, my femmes would accuse you of father abuse.
5. Four things are given for your benefit – by (the) names (of) air, water, land and fire; but Wralda
will be (the) sole possessor thereof. Therefore, I advise you: You should choose yourselves upright
men who divide the labour and the fruits from justice, so that nobody shall be exempt from work or
from (duty of) defence.
6. If there is found someone among you who sells his own freedom, he is not of your people, he is a
whoreson with bastard blood. I counsel you that you expel him and his mum from the land. Say this to
your children morning, noon and evening, so that they dream thereof during the night.
7. Everybody who deprives another from his freedom – even (if) this other was in debt to him – I
would let be conducted into the womb of a female slave. Though, I advise you to (bring) his body and
that of his mum to a bare place for burning. Bury afterwards 13 their ashes fifty feet below the ground,
so that no straw of grass shall grow up there, because such grass would kill your dear cattle.
8. Meddle not with the people of Lyda nor Finda. Wralda would help them, so that the violence that
came from you would recoil upon your own heads.
9. If it should happen that they wanted advice or something else from you, then it belongs (to) you to
help them. But are they coming for robbing, then swoop down upon them like lightening fire.
10. If any of them desires one of your daughters to wife, and she want that, then you should explain
(to her) her folly; but will she yet follow her suitor, (see to it) that she then goes in peace.
11. Do your sons want their daughters, then you should do as to your daughters. Though, neither the
one nor the other must return, for they would carry with (them) foreign morals and customs; and as
soon (as) these were blessed by you, I could no longer watch over you.
12. Upon my femme Fæsta I have placed all my hopes, therefore you must take her as your mother 14
of honour. If you follow my advice, then she will hereafter remain my femme and all the holy femmes
who succeed her. Then shall the lamp never go out which I have lighted for you. Its light shall then
forever illuminate your brain, and then you shall remain as free from unfree power as your sweet
rivers from the salty water of the endless sea.

This has Fæsta said:

All (the) regulations which have revolved with the croder and its wheel for a century – that is a
hundred years, they may – by the advice of the mother and by common will – be inscribed upon the
walls of the burgs. Are they inscribed on the walls they are laws, and it is our duty to hold them all in
honour. (Should) necessity and force come to give us regulations that are incompatible with our laws
and customs, then people must do as they ask. But have you departed then one must always return to
the old. That is Freyja’s will, and it must be that of all her children.

Fæsta said:
All things that one would commence, whatever it may be, on the day which we have dedicated to
Freyja, shall eternally turn out wrong. As time now has proved that she was right, then it has become
a law that one shall – without necessity and force – on Freyja’s day not do anything else than to
celebrate pleasant feasts.
15
These are the laws that belong to the burghs:
1. If there some place is built a burgh, then its lamp must be lit on the original lamp in Texlând
[Texel]; but that shall never take place other than by the mother.
2. Each mother shall select her own femmes. Those who (are) at the other burghs shall do like (the)
mother.
3. The mother of Texland can select her successor; but if she dies before she has done it, it must be
elected at a general meeting by counsels from all states altogether.
4. The mother of Texland may have twenty-one femmes and seven apprentice girls, so that there may
always be seven to watch by the lamp by day and by night. By the femmes who serve as mother at
other burghs, as many.
5. If a femme wishes to marry someone, then she must report it to the mother and immediately return
to the people, before she with her passionate breath defiles the light.
6. To the mother and every burgh-femme one shall add twenty-one burgh-lords, seven elder wise
(ones), seven elder warriors, and seven elder sea-warriors.
16
7. Thereof shall every year three of each seven return home, but they cannot be succeeded by their
relatives nearer than the fourth generation.
8. Every (burgh) may have three hundred young burgh-warriors.
9. Prior to these services shall they learn Freyja’s Tex and the laws – from the wise men the wisdom,
from the elder army-leaders the art of war, and from the sea-kings the skills required for the distant
voyages.
10. From these warriors shall yearly (one) hundred turn back, but are there some (who have) become
invalided, then they shall remain in the burgh for the length of their lives.
11. At the election of the defenders no one from the burgh shall have any voice, neither the grietman
nor other heads, but the sheer people alone.
12. The mother of Texlând one shall give three times seven active messengers with three times twelve
swift horses – in other burghs each burgh-femme three messengers with seven horses.
13. Each burgh-femme shall also have fifty caretakers chosen by the people, but thereto one must only
give [place] such (ones) who are not able and strong as defenders or to be international travellers.
17
14. Each burgh must provide and trouble itself for its own circuit and for that part which it gains
from the market revenue.
15. Is somebody chosen to serve at the burghs and he does not want, then he cannot become a burgh-
lord and thus not have any voice. Is he already a burgh-lord, then he shall lose that honour.
16. If anybody requests counsel from the mother or from a burgh-femme, then he must report himself
to the scribe. This (one) brings him to the burgh-master. Additionally, he must to the last (one), who is
the healer, who may see if he is also obsessed by bad desires. Is he approved, then he disposes himself
of his weapons, and seven warriors bring him to the mother.
17. Is the case about one state, then there must come no less than three messengers. Is it about the
whole Freyja’s Land, then there must also come along three times seven witnesses, so that nothing
injurious presumably may rise, nor prank be done.
18. In all cases the mother must arrange and ensure that her children – that is, Frya’s people – remain
as equal of means as it can be. That is the greatest of her duties; and all of us – to help her with it.
18
19. If one in a judicial case has called upon her for a comment between a grietman and the
community, and she finds the case moot, she must then speak to the advantage of the community so
that it comes (to) peace; and by reason that it is better that one man is done an injustice than many.
20. Does anybody come for advice, and the mother has advice, then she ought to give them
immediately. Has she not any advice immediately, then she can let (it) wait (for) seven days. Has she
then still no advice, they must then go away; and they must not complain themselves, because no
advice is better than bad advice.
21. Has a mother given bad advice out of ill will, then one must kill her or drive (her) out of (the)
land, stark naked and bare.
22. Are her burgh-lords co-responsible/accessory, then one does the same with them.
23. Is her guilt doubtful or only suspected, then one must debate and speek about it – is it necessary,
for twenty-one weeks. Does the half vote ‘guilty’, then one takes her for (being) unguilty; two thirds,
then one waits another whole year. (If) one then votes similarly, one shall then take her (for) guilty,
but not kill (her).
19
24. If there are some among that one-third who mean she (is) so tremendously innocent that they
will follow her, then they may do that with all their driveable and portable possessions, and nobody
should respect them (any) less for that, because the majority may sway as well as the minority.

Common laws
1. All free children are born in equal ways, therefore they must also have equal rights on the land as
well as on the sea [actually ‘water’] – that is water, and in all which Wralda gives.
2. Everybody may propose the wife of his choice, and each daughter may afterwards bestow her
health-drink (on) the one she loves.
3. Has someone taken a wife, one gives him then house and lot. Is there none, then it must be built.
4. Is he gone to another village for a wife, and he wishes to remain there, then one must give him
house and lot there; besides that, disposal of the common.
5. One must give every man a rear-piece as lot by his house; for no one can have a front-piece by his
house, much less a circuit. Only if someone has performed a deed for (the) common benefit that can
then be given him. And his youngest son can inherit it. Thereafter the village must take it back.
20
6. Each village shall have a common for its requirement, and the graf shall ensure that each one
keeps his part fertilized and (in) good condition, so that the successors shall not suffer any damage.
7. Each village shall have a market for buying and for selling, or for barter. All the other land shall be
for building and forest. And the trees, these (ones) no one can fell without common deliberation, and
without (the) knowledge of the forest graf; for the forests are for (the) common benefit, therefore no
one can be master over it.
8. As market revenue the village cannot take more than the eleventh part of the turnover, neither from
the locals nor from the strangers; and the market charge shall not be sold before the other goods.
9. All the market revenues must be divided yearly – three days before the Yule Day, divided into
hundredths.
10. The grietman and his grafs shall thereof exact twenty parts; the market judge and his helper, five
parts;* the folk-mother one part; the district mother four parts; the village ten parts; the poor – that is
those who cannot or are not able to work, fifty parts.
*Market charge ten parts.
11. Those who come to the market shall 21 not (practice) usury. Do some come, then it is the duty of
the femmes to make them recognizable through the whole land – so that they never will be chosen for
any office, because such (ones) have a miserly heart. For (the) gathering (of) money they would all
betray the people, the mother, their relations, and at last themselves.
12. Is there any (who) is so wicked that he sells diseased livestock or damaged goods for fully good,
then the market judge shall preclude him, and the femmes proclaim him through the whole land.

In earlier times almost all of Finda’s people lived in their mother’s land of birth, named Aldland
[Atlantis], which now lies under the sea. They were thus far away, therefore we also had no wars.
When they were displaced and came hitherwards for robbing, then it came by itself land-defence,
army-leaders, kings and war. For all this there came regulations, and out of regulations came laws.
Here follow the laws which therefore were compiled:
1. Each Freyjan must resist the offenders or enemies with such weapons as he can think of, acquire,
and might handle.
2. Is a boy twelve years (old), then he must waive the seventh day of his apprenticeship for becoming
ready with his weapons.
22
3. Is he experienced, then one gives him weapons and he is made [‘slewn’] a warrior.
4. Is he warrior (for) three years, then he becomes (a) burgh-lord and he can help elect his heads.
5. Is somebody voter for seven years, then he can help to elect an army-leader or king – also be
elected thereto.
6. All three years [i.e. each of the three years] he must be re-elected.
7. Except the king, all officials may be re-elected who do just, and (do it) according to Freyja’s
counsels.
8. A king may not be king any longer than three years – so that he may not remain, to detriment of our
freedom.
9. Has he waited for seven years, he may be elected again.
10. Was the king killed by the enemy, his relatives may then also apply for the honour.
11. Did he retire on time, or die within his time, then no relatives can succeed him who are closer to
him than the fourth generation.
12. Those who fight with weapons in their 23 hands cannot remain sensible and wise, therefore it befits
no king to handle weapons in the fight. His wisdom must be his weapon, and the love of his fighters
must be his shield.

These are the duties of the mother and the kings:

1. If war comes, the mother sends her messengers to the king, the king sends messengers to the
grietmen for land-defence.
2. The grietmen call all the burgh-lords together and consider how many men they shall send.
3. All their resolutions must immediately be sent to the mother by messengers and witnesses.
4. The mother let all the resolutions (be) gathered and gives the valid number – that is the average
number of all resolutions together. With that one must in the first (place) keep peace, and the king
also.
5. Is the army in fight, then the king only needs to consult his headmen; but there must always sit
three burgh-lords of the mother in front, 24 without (any) voice. These burgh-lords must send daily
messengers to the mother, so that she may know if there is done anything (that) militates against the
Laws or against Freyja’s counsels.
6. Will the king do something, and his counsellors not, then he should not risk it.
7. Comes the enemy unexpectedly, then one must do as the king commands.
8. Is not the king in place, then one must be obedient (to) his assistant, or these’s assistant, until the
last (one).
9. Is there not any headman, then one elects one.
10. Is there no time, then one elects him as headman who feels himself capable.
11. Has the king conquered a terrible people, his descendants may then carry his name after their own.
Will the king, then he may – on a spot, not built on – select a plot for house and lot. The lot may be a
circuit – so large that he can walk seven hundred steps from his house to all sides before he comes to
his boundary.
25
12. His youngest son may inherit the estate; after him his youngest; then one shall take it back.

Here are the duties of all Freyjans for being secure:

1. If there are processed laws, or established new regulations, then it must take place for common
benefit – but never to (the) advantage of individual persons, or for individual families, or for
individual states, or for anything that is detached.
2. If war comes and houses are destroyed, or ships – whatever it may be, (whether) it is by the enemy
or by common directions, then the general community – that is all the people together – ought to heal
it again, so that no one may neglect to help the common affairs (in order) to preserve his own good.
3. Is (a) war died down, and there are some (who are) so maimed that they cannot work (any) longer,
the general community must then support them. By the festivals they ought to sit (in the) front, so that
the young shall honour them.
4. Have there come widows and orphans, 26 then one must also support them, and the sons may
inscribe the names of their dads on their shields, for (the) honour of their families.
5. Are there any (who are) captured by the enemy and they come back, then one must carry them far
from the fight; because they may have been let free by wicked promises, and then they cannot keep
their promises, and yet remain honest.
6. If we capture enemies ourselves, then one brings them away deep into the land. One teaches them
our free customs.
7. (If) one afterwards let them go, then one let it be done with kindness by the femmes, so that we win
comrades and friends instead of offenders and enemies.

From Minno’s writings

If there is anyone (who) is so wicked that he robs our neighbours, does acts of murder, burns houses,
ravishes girls – whatever it may be that is wicked, and our bordermates will have it revenged, then it
is right that one catches the malefactor and kills him in their presence, so that there comes no war
from it, whereby the unguilty (ones) should pay instead of the guilty.
Will they let him keep his life and let the revenge be bought off, then one may 27 tolerate that. But is
the evildoer a king, grietman, graf – whatever it may be who must watch over morals, then we must
better the bad, but the evildoer must have his punishment.
(If) he bears a name of honour upon his shield from his ancestors, then his relatives may no longer
bear the name, therefore, that one relative shall have concern for the morals of the others.

Laws for the steersmen. ‘Steersmen’ is the name of honour of the distant voyagers.
(1.) All Freyja’s sons have equal rights, therefore all active boys may report themselves as distant
voyagers to the alderman, and this may not refuse him unless that there is no post.
2. The steersmen may name their own masters.
3. The traders must be elected and nominated by the community under which the dwelling belongs,
and the steersmen shall have no voice in this.
4. If one during a voyage finds out that the king is bad or incompetent, then they may take another.
(When they) come back the king may then complain to the alderman himself.
5. Comes the fleet home and there is profit, then the steersmen must 28 have a third of it – to share like
this: The viking [sea-king] twelve men’s parts, the rear admiral seven [men’s] parts, the boatswains
two [men’s] parts each, the sailors three [men’s] parts each, the other seamen one [man’s] part each,
the youngest apprentices a third [of a man’s part] each, the midmost a half [man’s] part each, and the
oldest two thirds [of a man’s part] each.
6. Are there any disabled, then the general community must provide for their lives; and they shall sit
in front at the common festivals, at domestic festivals – yes, at all festivals.
7. Are there (any) perished on the trip, then their closest shall inherit their part.
8. Have there come widows and orphans from it, then the community must support them. Were they
killed in a battle, the sons may then bear their dads’ names on their shields.
9. Are there apprentices lost, their heirs shall have one whole share.
10. Was he betrothed, his bride may then claim seven men’s parts for dedicating a (tomb) stone to her
suitor [fiancé]; but then she must further remain a widow of honour all her life.
29
11. If a community equips a fleet, the enterprisers must provide for the best vital necessities, and for
wife and children.
12. If a steersman is decrepit and poor, and he has (neither) house nor lot, then it must be given him.
Will he have neither house nor lot, his friends may then take him home; and the community must
compensate it to their state – unless that his friends decline the advantage.

Useful matters from Minno’s posthumous writings:

Minno [Minos] was an ancient sea-king, seer and seeker of wisdom. To the Cretans he had given
laws. He was born in the Lindawrda [‘the Linda places’], and after all his fateful experiences he had
enjoyed the luck to die in Lindahêm [Kuinre].
1. If our neighbours have a piece of land or water that seems good to us, then it befits us to ask for
buying it. Will they not do that, then one must let them keep it. That is after Freyja’s Text, and it
would be incorrect to alienate it. If there (are) neighbours arguing and quarrelling together about other
affairs than land, and they ask us to pronounce a judgement, then one rather ought to let that be
neglected. But if one cannot get round it, then one must do it honourably and justly.
30
Comes anybody and says: “I have conflict, now you must help me”; or, another comes and says:
“My son is under age and immature, I am old. Now I want to place you as guardian over him and my
land until he is of age”; then one ought to refuse that, so that we may not come into dispute about
affairs going against our free customs.”
If there comes a domestic merchant to the free market [‘permit-market’] in Wíringgâ [Wieringen], or
to Almanland [Harlingen], and he cheats; then he is immediately taken note of and made recognizable
by the femmes over the whole land. Comes he then back, then nobody shall buy from him – he may
go away as he had come.
Thus, if there are chosen traders to go to our markets, or to sail with a fleet, then one ought to choose
only such (ones) who one knows through and through and stands in good reputation with the femmes.
(If) it all the same happens that a wicked man is (in) between, who will cheat the people, then we
ought to avoid that. Has he done it already, then one must compensate that and expel the criminal out
of the land – so that our name overall shall be mentioned with honour.
But if we find ourselves at a foreign market – be it near or remote, and it happens that the people do
us harm or steal from us; then we ought to beat back with (a) quick temper, for although we 31 ought
to do all to want peace, our half-brothers may never despise us or believe that we are anxious.
In my youth I have indeed once murmured over the bounds of the laws. Afterwards I have often
thanked Freyja for her Text, and our ancestors for the laws which are compiled therefrom. Wralda, or
Alfoder [All-Feeder], has given me many years. Over many lands and seas I have travelled around,
and after all what I have seen, I am convinced that we alone are hand-picked by Alfoder to have laws.
Lyda’s people might neither make nor obey any laws, they are too stupid and wild thereto.
Several of Finda’s races are bright enough, but they are miserly, arrogant, false, loose and murderous.
The toad blows itself up, and they can nothing but creep. Frogs cry “work, work!” and they do
nothing else but hop and make fun. The rooks cry “spare, spare!” but they steal and bolt everything
what comes under their beaks.
Like all those is that Finda’s folk. They always boast about good laws. Everyone will make
regulations to avoid harm, but nobody will be bound by them themselves. He whose spirit is the
slyest, and thereby strong, his rooster cries “king”, and the others must everywhere be subject to his
power until another comes who 32 drives him from his seat.
The word êwa is too sacred to indicate a common issue, therefore one has taught us (to) say êvin
[even]. Ewa, that is principles which in all persons are similarly impressed in their mind, so that they
might know what is right and wrong, and whereby they are able to evaluate their own deeds and those
of others – that will say, providing that they are well and not feloniously brought up.
It is also yet another meaning fastened to (it). Êwa is also êlik, water-like, pure and simple [i.e.
‘straight and level’] as water that is disturbed by no storm-wind or anything else. Is water disturbed,
then it becomes vnêwa, uneven. But it tends to êvg [eternally] become êwa [even] again – that lies in
its character, as the tendency towards justice and freedom lies in Freyja’s children. This tendency we
have through Wralda’s spirit – our nurturer, who twinkles high in Freyja’s children. Therefore it shall
also êvg [eternally] remain in us.
Êwa is also the other symbol of Wralda’s spirit, which eternally remains straight and undisturbed,
although it goes on badly in its body. Êwa [even] and undisturbed are the signs on that wisdom and
righteousness which must be sought by all pious persons, and possessed by all judges. Will the people
thus make regulations and resolutions which constantly and everywhere remain good, then they must
be êlik [similar] for all persons.33 From these êwa [laws] the judges ought to proclaim their judgement.
Is there done any harm for which no laws are compiled, then one must fix a general meeting. There
one judges after the mind (of) which Wralda’s spirit speaks within us, to judge justly over all. Doing
like that our judgement shall never turn out wrong.
(If) one does no just but unjust, then dissention and division rise among the people and (the) states.
Thence sprouts civil wars, whereby all become destroyed and ruined.
But, o folly! While we are doing hurting each other, the hot-blooded Finda’s people come with their
false priests for robbing our possessions, for violating our daughters, for destroying our traditions; and
at last they slap (the) collars of enslavement around everybody’s free neck.

2. From Minno’s writings:

When Nyhellênja – who by her own name is called Minerva – was well established, and the
Krêkalanders loved her nearly just as hard as our own people, then some princes and priests came to
her burgh and asked Minerva where her legacy lies. Hellênja answered: “I drag my legacy [‘min
erva’] around in my bosom. What I have inherited is (the) love of wisdom, justice and freedom. Had 34
I lost these, then I was likened with the least of your slaves. Now I give counsels for nothing, but then
I should sell them.”
The lords went away, and cried – all laughing: “Your humble servants, wise Hellênja!” But with that
they missed their target, for the people – that loved her and followed her – took on this name as a
name of honour. When they saw that their shot had missed, they then went accusing her and said that
she had bewitched the people. But our people and the good Krêkalanders warned everywhere that it
was a calumny.
Once they came and asked: “When you are then no sorceress, what are you then doing with the eggs
which you always have with you?” Minerva answered: “These eggs are the symbol of Freyja’s
counsels, wherein our future lies concealed and of the whole human race. Time must hatch them, and
we must watch that no harm happens to them.
The priests: “Well said. But what purpose does the dog on your right hand serve?” Hellênja answered:
“Has not the shepherd a sheepdog to keep his herd together? What the dog is in the service of the
shepherd, am I in Frya’s service. I must watch over Frya’s herd.”
“That seems good to us”, the priests said, “but tell us, 35 what is the meaning of the night owl which
always sits on your head? Is maybe that light-shunning animal the sign of your clear-sightedness?”
“No”, Hellênja answered, “he helps me remember that there roam a sort of persons across Hirta who,
just as him, live in churches and caves, who fumble in the dark; but not as him – to help us against
mice and other plagues, but to think up intrigues to rob the other humans of their knowledge, so that
they might understand them better to make slaves of them and suck out their blood, like vampires do.”
Once they came with a gang of people. Pest had come over the land. They said: “We are all making
offerings to the gods, so that they might avert pest. Will you then not help to abate their wrath, or have
you yourself brought (the) pest over the land with your arts?” “No”, said Minerva, “but I know no
gods who do evil, therefore I cannot ask if they will be better. I know one god – that is Wralda’s
spirit; but because he is good he does no evil either.”
“From where comes the evil, then?” the priests asked. “All evil comes from you, and from the
stupidity of the people who let themselves be captured by you.” “If, then, your Lord is so very good,
why does he not avert the evil, though?” the priests asked. Hellênja answered: “Freyja has set us 36 on
foot, and the croder – that is time – it must do the rest. Against all detriments counsel and help are to
be found, but Wralda want that we shall seek it ourselves so that we should be strong and wise. (If)
we do not want, he then let our tumours be squeezed out so that we can experience what follows from
wise actions, and what (follows) from stupid actions.”
Then a prince said: “I would believe it was better to avert that.” “Well, perhaps”, Hellênja answered,
because then the people would remain like tamed sheep. You and the priests would then herd them,
but also shear them and bring them to the butcher’s block. But our Lord does not want it so; he will
that we help each other, but he also want that everybody is free and becomes wise. That is also our
will, therefore our people elect their princes, grafs, counsellors and all bosses and masters from the
wisest of the good persons – so that everybody shall do his best to become wise and good. By doing
so we will once know, and teach to the people, that only wise being and wise doing lead to salvation.”
“That likens a judgement”, the priests said, “but as you now mean that pest comes from our stupidity,
then Nyhellênja will perhaps be so good as to lend us some of the new light [ny = ‘new’, hel = ‘light’,
lênja = ‘lend’] of which she is so proud?” “Yes”, Hellênja said, 37 “the rooks and other birds come
falling (down) on foul carrion only, but pest loves not only foul carrion, but foul moral customs and
confinements. Do you now want that pest retreats from you and not comes back, then you must do
away with the confinements, and that you all become pure on the inside and on the outside.”
“We would believe that your counsel is good”, the priests said, “but tell us, how shall we get all the
persons to there who are under our power?” Then Hellênja stood up from her seat and spoke: “The
mice follow the sower, the peoples their good princes. Therefore you ought to begin with making
yourself so pure that you may direct your look in and outward without becoming red of shame
towards your own mind. But instead of making the people pure, you have invented vile festivals
where the people guzzle so long that they at last wallow like the pigs in the mud, so that they might
satisfy their rotten desires.”
The people began to yell and mock, thereby she dared not to spin further on any fight. Now
everybody would believe that they had called people together everywhere to drive us all out of the
land. No, instead of accusing her they went everywhere – also to the Near Krêkalands, to the Alpa
[Alps] – to proclaim that it had pleased the uppermost Lord 38 to send his wise daughter Minerva –
nicknamed Nyhellênja – among the people on a cloud across the sea, to give the people good
counsels; and that everyone who wanted to hear her should become rich and happy, and once should
be boss over all the kingdom of Jrða.
Her depiction they placed upon their altars, or they sold them to the stupid people. They proclaimed
everywhere counsels which she had never given, and told (about) wonders which she had never done.
Through cunning they knew (how) to make themselves master of our laws and regulations, and
through false speech they knew (how) to designate and ruin everything.
They also placed femmes under their protection, then apparently under the protection of Fæsta – our
first mother of honour, to watch over the sacred light. But that light they had lighted themselves. And
instead of making the femmes wise, and afterwards send (them) among the people to cure the sick and
teach the children, they made them stupid and dim towards the light – and they could not come out.
They were also used as counsellors; but those counsels were only seemingly from their mouths, for
their mouths were not other than the hailers through which the priests proclaimed their desires.
When Nyhellênja was dead, we wanted to elect another mother. Some wanted (to go) to Texland 39 to
ask for one there, but the priests, who held the dominion over their own people again, would not
permit that and proclaimed us towards their people as (being) impious.

3. From Minno’s writings:

When I thus sailed away with my people from Aðenja [Athens], we came at last to an island – by my
people called Krêta [Crete], because of the wild cries that the people stroke up on our coming. But
when they saw that we carried no war in (our) shields they became calm, so that I at last – for a boat
with iron tools – bartered an inlet and a piece of land.
But when we had stayed (for) a while and they traced that we had no slaves, then they were astounded
about it. But then, when I now had told them that we had laws for judging all similarly, then the
people wanted to have such (ones), too. But they scarcely had them before the whole land came in
confusion.
The princes and priests came complaining that wi had made their subjects disobedient, and the people
came to us for shroud and shelter. But when the princes saw that they would lose their dominion, they
then gave the people freedom and came to me for an Asega-book [lawbook]. But the people were not
used to freedom, and the lords remained rulers according to what they chose [according to what they
‘thought (was) good’].
When the storm was over they began to sow discord among us. They said to my people that I had
called for their help to be (a) permanent king. 40 Once I found poison in my mead. Then, when it once
sailed a ship from the Flí [Vlie] by us, I went silently away with it.
But to leave (alone) my own faithful experiences, I will then, with this story, just say that we might
not live with the people of Finda – wherever it is, for they are full of false intrigues – as much to fear
as their sweet wine with deadly venom. End of the writings of Minno.

Under here are three knowledges – thereafter are these regulations made:
1. Every man knows that he must have his necessaries; but is somebody’s necessaries held back, then
nobody knows what he shall do to preserve his life.
2. All healthy people are compelled to beget children; is it prevented, then nobody knows what evil
(will) spring from it.
3. Everyone knows that he will live free and unharmed, and that others also want that.

To be secure, these regulations and resolutions are made:

(The people of Finda have also regulations and resolutions, but they are not from right (eousness), but
only to the gain (of) their priests and princes. From this their states are always full of dissension and
murder.) 41
1. If someone has need and he cannot help himself, then the femmes must make it known to the graf;
because it does not suit a proud Freyjan to do it himself.
2. Whoever becomes poor because he will not work, he must be driven out of the land; because the
cowardly and lazy are thinking sly and wickedly, therefore one ought to ban them.
3. Every young guy ought to seek a bride, and is he five-and-twenty he then ought to have a wife.
4. Is somebody five-and-twenty and he has not any spouse, then every man should keep him out from
his house. The boys should avoid him. Takes he thereafter no spouse, then one must declare him dead
so that he moves out of the land and not gives any offence here.
5. Is somebody impotent, then he must openly say that no one has anything to fear or to be afraid of
from him; then he may come where he likes.
6. Cultivates he afterwards whoredom, he may then flee. (Does) he not flee, then he is left to the 42
revenge of the deceived, and nobody may help him.
7. If someone has some article and another likes it so much that he steals it, he must then repay it
thrice. (Does) he steal once more, then he must to the Tinlands [Cornwall]. Will the person robbed set
him free, then he may do that – but does it happen again, then nobody shall give him freedom.

These resolutions are made for angry persons:

1. If someone in a passion or in anger breaks another’s limbs, puts out eyes or teeth – whatever it may
be, then the molester must pay what the molested demands. Can he not do it, then it must openly be
done to him as he did to the other. Will he not endure it, he must then turn to his burgh-femme, if he
can work in the Iron or the Tinlands until his debt is made up according to the common resolution.
2. If there is found someone (who) is so wicked that he kills a Freyjan, then it must be paid (for) with
his life. Can his burgh-femme help him to the Tinlands forever before he is taken, she may do that.
3. If the evildoer can prove with acknowledged witnesses that it took place by accident, then he shall
be free; but (if) it happens once more, then he must to the Tinlands, though, so that one thereby avoids
all unreasonable vengeance and quarrel.
43
These are resolutions for whoresons:
1. Any (who) from anger puts the red rooster on another’s house, is no Freyjan, he is a whoreson with
hybrid blood. (If) one may catch him in the act, then one must throw him into the fire. He may flee if
he can, but shall nowhere be secure for the avenging hand.
2. No true Freyjan shall joke and chat about his neighbour’s mistakes. Is somebody harmful to himself
but not dangerous to another, he may then mind himself. (If) he gets so bad that he becomes
dangerous, then one must report it to the graf. But is there someone who accuses another behind his
back instead of doing it to the graf, he is a whoreson. At the market he must be bound to the pole, so
that the young folks may spit on him. Afterwards one conducts (him) across the marks [the border] –
but not to the Tinlands, because an honour-robber also there is too dangerous.
3. If once there is someone (who) is so wicked that he goes and betrays us to the enemy, shows the
paths and access paths for reaching our refuge burghs – or to sneak therein during the night; he is
created from Finda’s blood only. One would have to burn him. The steersmen would have to bring his
mum and all his relatives to a remote island, 44 and there spread their ashes, so that no poisonous herbs
may grow from it here. The femmes must then spew out his name across all our states, so that no
children take his name and the elders may reject him.
45
What stands under here is inscribed on the walls of the Waraburgh [Hoorn].
What stands above here is the signs of the wheel. [See elsewhere] It is Wralda’s original symbol,
(and) also of the start or beginning from where time came; it is the croder, which must go around with
the wheel forever.
From that Freyja has made the capital script which she used for her Text. When Fæsta was mother of
honour she had made the run or walking script from it. The viking – that is ‘sea-king’, Godfrêiað the
Elder, had made individual numbers from it – both for capital and running script. It is therefore not
too much [‘to any pressure’] that we once a year celebrate a festival for it. We must dedicate eternal
thanks to Wralda that he has let his spirit rush so strongly into our ancestors.
In her time Finda had also invented a script; but it was so high-flown and full of frizzles and curls that
the descendants soon had lost the meaning of it. Afterwards they had learnt our script, by name the
Finns, the Thyrians, and the Krêkalanders. But they did not know (so) well that it was made from the
wheel, and that it therefore always must be written 46 around with (the) Sun [i.e. following the Sun’s
path].
Therefore they wanted that their script should be unreadable to other people; because they had always
secrets. By adapting like that it is strongly raked of the wise, so that the children barely can read the
writings of their elders – while we may read our very oldest writings as easy as those which were
written yesterday. Here is the capital script, thereunder the running script – further the numbers in
both ways: [See elsewhere]
47
This stands written upon all burghs:
Before the bad time came [2193 BC] our land was the most beautiful in Wralda. (The) Sun rose
higher and there was seldom frost. On the trees and shrubs grew pleasures and delights which are now
lost. Among the grass plants [grass food] we had not only barley, oats, and rye, but also wheat –
which shone like gold, and which one could bake under the sun’s rays. Years were not counted,
because one year was just as pleasant as the other.
On the one side we were bounded by Wralda’s sea, whereon no people but us dared or could sail. On
the other side we were encompassed by the broad Twisklând, through which that Finda’s people not
dared to come because of the thick forests and the wild beasts. By morning [eastward] we bordered on
the utter end of the East Sea [Baltic Sea], by evening [westward] on the Mediterranean Sea – so that
we, except the small, had well (over) twelve large sweet rivers, given us by Wralda to keep our land
sound, and to show our brave people the way to his sea.
The banks of these rivers were nearly all inhabited by our people 48 – also the fields, and the Rhine
from one end to the other end. Across from Dênamarka [Denmark] and Juttarlând [North Poland] we
had settlements with a burgh-femme. From there we won copper and iron, besides tar, pitch, and some
other necessities. Across from our former Westland [Belgium-France-Iberia], there we had Brittanja
[Britain] with its Tinlands [Cornwall, Wales].
Britannia, that was the land of the banned, who with the help (of) their burgh-femme had departed to
preserve their lives. But in order that they should not come back, it was first tattooed a B on the front
of their forehead – the banned with blood-red colour, and the other malefactors with blue colour.
Moreover, our steersmen and traders had international trade posts in the Near Krêkalands [Italy] and
in Lydja [Africa]. In Lydja there are black people.
As our land was so extensive and great, we had many individual names. Those who resided east of
Dênemarka were called Juttar [Beachcombers], since they did nearly nothing else than (to) collect
[jut] amber. Those who resided on the islands there were called Lêtne [‘forsaken ones’], because they
for the most lived desolate. All shore and shoal dwellers from Dênemarka to Sandfal [Sincfal] – now
Skelda [Schelde] – were called Steersmen, Sea-warriors, and Angles. Angles – that (was what) one
called the offshore fishers before, because that they constantly fished with hook or line, 49 and never
any nets.
Those who resided from there to the Near Krêkalands were just called Coast-dwellers, because they
never sailed abroad. Those who resided in the highlands that border on Twiskland were called
Saxmen [Saxonians], since they always were armed against the wild beasts and (the) savage
runaways. In addition we had the names Land-dwellers, Lake-dwellers [Marsacii] and Forest
[Holsteinians] or Wood-dwellers.

How (the) bad time came

The whole summer the Sun was hidden behind the clouds, as (if) it not wanted to see Jrða. (The) wind
rested in its abodes whereby smoke and steam stood like pillars over houses and pools. (The) air was
thus gloomy and dim, and in the hearts of the people (was) neither delight nor pleasure. In the midst
of this silence Jrða started to tremble like she was dying. (The) mountains split from each other
spewing fire and flames; others sank down in her bosom – and where she earlier had fields, she raised
up mountains.
Âldland – by the steersmen called Atland – sank down, and the wild heaves stamped so far above
mountains and valleys that (it) was all concealed under the sea. Many people were buried in Jrða, and
many who had escaped the fire perished thereafter in the water. Not only in Finda’s lands did the
mountains spew 50 fire, but also in Twiskland. Thereby forests burned (one) after (the) other; and
when wind came from it, then our lands blew full (of) ashes. Rivers were led away, and at their
mouths came new islands of sand and drifting beasts.
Three years did Jrða suffer like this, but when she became better [2190 BC] one could see her
wounds. Many lands were sunken, others risen from the sea; and Twiskland was halfway deforested.
Gangs of Finda’s people came penetrating the empty spaces. Our fugitives were exterminated or they
became their allies. Then watchfulness was bid us doubly, and time taught us that union is our
strongest burgh.

This stands inscribed in the Wâraburch by the Aldegâmvde [Hoorn]:

The Wâraburch is not a femme’s burgh, but therein are all foreign and domestic things preserved
which are brought along by the steersmen. It is situated three poles – that is a half tide – southwards
from Mêdêasblik [Medemblik].

Thus is the foreword: Mountains, bow your peaks; clouds and streams, weep! Yes, Skênland
[Scandinavia] blushes – enslaved peoples trample on your suit, O Freyja!

This is the history: 100 and 1 years after Aldland sank [2092 BC] there came a people out from the 51
East. That people were driven by another people. After our Twiskland they had discord. They divided
themselves into two crowds. Each host went its way. From the first part no word has come to us, but
the other part fell afterwards into our Skênland [Scandinavia].
Skênland was thinly populated, and in the back edge the thinnest of all; therefore they managed to
overwin it without struggle. And since they else did not do any harm, we therefore did not want any
war. Now we have learnt them to know, so we will write about their customs; afterwards how it went
on for us with them.
The people were not wild like many Finda lineages; but similar to the Egiptalandar [Egyptians] they
have priests like them – and now they have churches and images. The priests are the sole lords; they
call themselves Magians. Their uppermost is named magus – he is high priest and king in one. All the
other people is zero in the cipher [diddly-squat] and neck and crop under his power.
This people have not even a name; by us they are called Finns, for though all their feasts are grim and
bloody, they are 52 there so fined [dressed] up, though, that we in that regard fall behind. Moreover,
they are not to be envied, because they are slaves of the priests; and even worse – by their meanings.
They mean that all (things) are full of evil spirits that sneaks into persons and animals; but about
Wralda’s spirit they know nothing. They have stone weapons, the Magians copper. The Magians tell
that they can exorcise and banish evil spirits, therefore the people are constantly in anxious fear, and
in their bearing is no cheerfulness to be seen.
When they were well established, the Magians sought friendship with us. They praised our language
and traditions, our cattle and our iron weapons – which they would like to barter for their gold and
silver ornaments; and they always kept their subjects within the poles, but that outwitted our
watchfulness.
Eighty years thereafter [2012 BC] – it was just Yule feast, they came unexpectedly overrunning our
lands like snow driven by storm-wind. Those (who) not managed to flee, were annihilated. Freyja was
invoked, but the Skênlanders [Scandinavians] had neglected her advice. Then forces was assembled.
Three poles [3 hours] from Godahisburch [Gothenburg] they were withstood, but war continued.
Kât, 53 or Kâterinne – that was the femme named who was burgh-femme in Godaburch [Gothenburg].
Kât was proud and arrogant, therefore she did not let (it be) asked for any counsels or helpers from the
mother. But when the burgh-lords fathomed that, they then sent messengers to Texlând themselves, to
the mother there. Minna, that was the mother’s name, let all the steersmen be ordered, and all the
other young folks from Âst Flíland [East Vlieland] and Dênnemarkum [Denmark]. From this
expedition the story about Wodin was born, which is inscribed upon the burghs and written here:
At Aldergâmvde [Hoorn] there rested an old sea-king. Sterik was his name, and the rumour about his
deeds was great. This old sealhound had three nephews. Wodin, the oldest, lived in Lumkamâkja at
the river mouth in Âst Flíland, in his parents’ home. Once he had been (an) army-leader. Tünis and
Inka were sea-warriors, and lived just now in their paternal uncle’s home in Aldergâmvde.
When the young warriors now came together, they chose Wodin to their army-leader or king; and the
sea-warriors chose Tünis to their sea-king and Inka to their rear admiral. The steersmen then went
before to Dênnamarka – there they took in [on board] Wodin with his brave land-defence.
(The) wind was fair, 54 and thus they were in Skênland in the twinkling of an eye. When the northern
brothers had united themselves with him, Wodan divided his powerful army into three wedges.
“Freyja” was their weapon cry [battle cry], and then he beat back the Finns and the Magians like it
was children.
When the magus heard how his people were all killed, he then sent messengers with stave and crown.
They said to Wodin: “O, thou very greatest of kings – we are guilty, though all what we have done is
done (out) of need. You mean that we have attacked your brothers wilfully, but we are chased forth by
our enemies, and they are all still on the heels of us. We have often asked about help from your
burgh-femme, but she has not noticed us.”
The magus said: “If we halfway destroy each other, then the wild shepherds would come and destroy
us all. The magus has many riches, but he has seen that Freyja is more powerful than all our spirits put
together. He will lay his head down in her lap. You are the bravest king on Jrða, your people is of
iron. Be our king, and we will all be your slaves. What would be more honourable for you than that
the wild could be driven back? Our shofars would blow it (all) around and our rumours would go
ahead of you everywhere.”
Wodin was strong, tough and brave, but he was not clear- 55sighted, therefore he was trapped in their
snares and crowned by the magus. Very many steersmen and land-warriors who did not like this
choice, went silently away taking Kât with (them). But Kât, who did not want to appear before neither
the mother nor before the general meeting, jumped overboard. Then storm-wind came and beat the
ships against the reefs of Dênemarkum, without losing (one) single man. Afterwards they have called
the strait Kâtsgat [Kattegat].
When Wodin was crowned he made hit at the wild – they were all riders. Like a hailstorm they came
against Wodin’s army, but like a whirlwind they turned around and dared not to appear again.
When Wodin now came back, the magus gave him his daughter to wife. Afterwards he was incensed
with herbs; but there were magic herbs among (them), because Wodin became gradually so
tremendously audacious that he dared to disavow and blaspheme Freyja’s and Wralda’s spirit, while
he bowed his free neck before false, idolatrous images [statues].
His dominion lasted seven years – then he disappeared. The magus said that he was taken up among
their gods, and that he from there ruled over them, but our people laughed about his speech. When
Wodin had been away for a while, disputes arose. We wished to choose another king, but that would
the magus 56 not permit. He claimed that that it was a right given him by his false gods.
In addition to this dispute, there were more (than) one among his Magians and Finns who did not
want to honour neither Freyja nor Wodin; but the magus did as it suited him – because his daughter
had won a son with Wodin, and now the magus wanted that this (one) should be of a high descent.
While all quarrelled and wrangled he crowned the boy as king and set up himself as bailiff and
guardian or counsellor.
Those who were more fond of their belly than of the justice, they let themselves be duped, but the
good (ones) went away. Many Magians fled back with their people – and the steersmen took ship, and
a host of bold Finns went with (them) as rowers.
Now comes the story about nephew Tünis [Neptunus] and his nephew Inka just as well upon the path
[stage].

All this stands not only on the Waraburgh, but also on the burgh Stavja which is situated
behind the harbour of Stâvre [Stavoren]:
When Tünis wished to return home with his ships, he first went off to Dênnemarka; but he could not
land there, that had the mother evaluated. 57 Also in Flíland [Vlieland] he could not land – and forth
nowhere. He should thus have perished with his people from want and shortage; therefore they went
by night (to) rob the lands and sailed by day.
Thus sailing forth along the coast, they came to the settlement (of) Kâdik [Cadiz] – so called because
that their harbour was formed by a stoned coastal dyke. Here they bought all sorts of vital necessities,
but Tutja – the burgh-femme – would not tolerate that they settled down.
When they were ready they had disagreement. Tünis wanted through the strait of the Middelsê
[Mediterranean Sea], to sail for the rich king of the Egyptian lands [Upper and Lower Egypt], like he
had also done earlier; but Inka said that he has had his satisfaction from all the Finda’s people. Inka
meant that it might well be that a high part of Âtland should remain in the form of (an) island, where
he could live peacefully with the people.
Thus, as both nephews could not agree, Tünis went ahead and stuck a red banner into the beach, and
Inka a blue. Thereafter everyone could choose whom they wanted to follow. And wonder! To Inka,
who had a grudge against serving the kings of Finda’s people, most of the Finns and Magians went
over. As they now counted the people, and thereafter divided the ships, the fleets parted from each
other. From nephew Tünis information has afterwards come – from nephew Inka, never.
58
Nephew Tünis sailed along the coast all through the entrance (of) the Mediterranean Sea. When
Atland sank it also went off badly on the shores of the Mediterranean Sea. Thereby had many people
from Finda’s land come to our Near and Far Krêkalands, and also many from Lyda’s land. On the
other hand had also many of our people went to Lyda’s land. It had all caused that the Near and Far
Krêkalands became lost to the mother’s power.
Tünis had reckoned on that, therefore he wanted (to) choose a good harbour there, and from there sail
out for the rich princes. But because his fleet and his people looked so unkempt, the coast-dwellers
meant that they were robbers [pirates], and therefore they were rejected everywhere.
Then at last they arrived at Phoenicia’s coast – it was 100 and 93 years after Âtland sank [2000 BC].
Nearby the coast they found an island with two deep clefts, so that it looked like three islands. There,
on the midmost they set up their shelters; afterwards they built a burgh-wall around to it.
Now, as they wanted to give a name to it, they came in disagreement. Some wanted to call it
Freyjasburgh, others Nêftünia; but the Magians and the Finns begged that it should be named
Ðírhisburch [Týr’s Burgh]. Ðír [Týr] – that was the name of one of their false gods, and on this one’s
anniversary they had landed 59 there. In return they wanted to recognize Tünis as their king eternally.
Tünis let himself be persuaded, and the others would not have any war about it.
When they were well established they sent some elder steersmen and Magians to the wall, and forth to
the burgh of Sídon [Sidon]. But at first the coast-dwellers did not want to know about them. “You are
foreign wanderers”, they said, “whom we might not esteem.” But when we wanted to sell (to) them
from our iron weapons, (it) went all well at last.
They were also very inquisitive about our amber, and the questions about it had no end. But Tünis,
who was farsighted, pretended that he had no more iron weapons or amber. Then there came
merchants and begged (that) he should give (them) twenty ships – which they would all equip with the
finest commodities; and they would give him as many people as rowers as he demanded.
He let twelve ships be equipped with wine, honey and processed [dressed] leather; thereto were reins
and saddles coated with gold like one never had seen it. With all this treasure Tünis fell into the
Flímar [Vliemeer]. The grietman of West Flíland became excited about all these things. He arranged
that Tünis could build a trade post at the mouth of the Flímar. Afterwards the place is called 60
Almanaland [Harlingen]; and the market in Wíringgâ [Wieringen] where they afterwards made barter,
Tolêtmark [‘Permitted Market’].
The mother advised that we should sell all (to) them, except (from) iron weapons; but one did not
notice her. As the Tyrians had thus free play, they came constantly back to sail our goods both near
and far – to the detriment of our own sea-warriors. Thereafter it is resolved in a general meeting to
allow seven Tyrian ships in a year, and not more.

What has become thereof:

In the northernmost corner of the Middelsê [Mediterranean Sea] there lies an island by the coast. Now
they came for asking to buy that. Therefore a general assembly was scheduled. (The) mother’s
counsel was obtained; but the mother (would) rather see them far off, therefore she meant that it did
not cling any harm to it. Though, when we afterwards saw how we were mistaken, we have called that
island Missellja [Marseilles]. After here will be seen why we had reason for it:
The Gols [Galatians, Gauls] – thus was Sídon’s missionary priests called. The Gols had probably seen
that the land was sparsely populated there, and was far from the mother. Now, to give a good
impression (of) themselves, they let themselves be called ‘Devotees of the Truth’ in our language; but
it would have been better if they had named themselves ‘Turnaways from the Truth’ – or, 61 in short,
‘True-turned’ [Druids], like our steersmen later have done.
When they were well established, their merchants then bartered beautiful copper weapons and all sorts
of ornaments for our iron weapons and hides of wild beasts, of which there were many to get in our
southern lands. But the Gols celebrated all kinds of vile, idolatrous festivals, for to lure the coast-
dwellers thereto by (the) collaboration (of) their wanton girls and the sweetness of their venomous
wine.
Were there any of our people who had spoiled (himself) so badly that his life was in danger, the Gols
then lent him shroud and shelter and brought him to Phonisia [Phoenicia] – that means Palmland.
(When) he was settled there, he then had to write to his relatives and friends and comrades that the
land was so good, and the people so happy, that no one could imagine himself.
In Britannia there were very many men, but few women. When the Gols knew that, they let girls
always be abducted, and these they gave to the runaways for nothing. But all these girls were their
servants, who stole the children from Wralda to give them to their false Lords.

Now we will write about the war (of) the burgh-femmes Kälta and Minerva, and how we
thereby have lost all our southern lands and Brittania to the Gols.
62
By the mouth of the South Rhine [Waal] and the Skelda [Schelde] there are Seven Islands
[Zeeland], named after Freyja’s seven watch-femmes of the week. In the middle of one island is the
burgh Walhallagâra [Middelburg]. On its walls is inscribed the following story. Above it stands:
Read, Learn and Watch.
563 years after Aldland sank [1630 BC] a wise burgh-femme presided here. Minerva was her name –
nicknamed Nyhellênja by the steersmen. This nickname was well chosen, because the counsels that
she lent were new and clear – above all others.
Across the Skelda, at the Flíburgh [Oostburg], Sírhêd presided. This femme was full (of) intrigues.
Her face was beautiful, and her tongue was quick, but the counsels which she gave were always in
vague words; therefore she was called by the steersmen Kælta [‘Chatty’]. The Land-dwellers meant
that it was a name of honour.
In the deceased mother’s last will stood Rôsamvda described first, Minerva second and Sírhêd third as
successors. Minerva had no knowledge about it, but Sírhêd was broken by it. Like a foreign princess
she wanted to be honoured, feared and worshiped; but Minerva simply wanted to be loved. At last all
steersmen came to offer her their tribute – even from the Denamarka [Denmark] and from the Flímær
[Vliemeer]. That hurt Sírhêd, 63 because she wanted to excel above Minerva.
In order that one should have a great thought about her watchfulness, she made a rooster on her
banner. Then Minerva went ahead and made a shepherd dog and a night owl upon her banner. “The
dog”, she said, “watches over its master and over its herd, and the night owl watches over the fields so
that it does not become devastated by the mice. But the rooster has friendship with nobody; and
through his indecency and arrogance he has often become the bane of his closest relatives.”
When Kælta saw that her work turned out wrong, she set about from bad to worse. Silently she let the
Magians come to her to teach her sorcery. When she had got enough from it, she threw herself into the
arms of the Gols. But by all those malpractices she could not be better.
When she saw that the steersmen (kept) more and more aloof from her, she then wanted (to) win them
by fear. (When) the Moon was full and the sea rough, she then went over the wild heaves and shouted
to the steersmen that they all would perish if they would not worship her. Moreover, she blinded their
eyes, whereby they mistook water for land and land for water. Thereby many ships became lost 64
with men and mice.
At the first war-feast, when all her Land-dwellers were armed, she let bags of beer be served. In that
beer she had mixed [made] a magic drink. Now, when the people were all drunken, she went onto her
warhorse, standing with her head leaning against her spear – (the) sunrise could not (be) more
beautiful. When she saw that all eyes were fixed on her, she opened her lips and spoke: “Freyja’s sons
and daughters, you know well that we in the latest times have suffered (from) much want and
shortage, because the steersmen are no longer coming for buying our writing felt. But you do not
know what from it has come. I have long been silent about it, but now I cannot (keep) on any longer.
So hark, friends! so that you may know to where you should bite.
On the other side of the Skelda, where they have the navigation from nearly all seas, they make today
writing felt from water-lily leaves. With that they spare flax and can do well without us. Now, as the
writing felt production always has been our biggest business, so has the mother wanted that one
should teach it (to) us. But Minerva has bewitched all the people. Yes, friends, bewitched – just like
all our livestock that has lately died! It must out, I will tell you: (if) I was no 65 burgh-femme, I would
know it well – I would burn the witch in her nest!”
When she had expressed the last words, she then sped herself to her burgh. But the drunken people
was accordingly this much enthusiastic that it did not manage to watch over its judgement. In
foolhardy eagerness they went across the Sandfal [Sincfal], and since (the) night, meanwhile, had
fallen, they flew just as daring at the burgh. But Kælta missed her target again, because Minerva and
her femmes were all saved by the quick steersmen.

Hereby comes the story of Jon.

Jon, Jôn, Jhon and Jân are the same as ‘given’, but that depends on the pronunciation of the
steersmen, who from habit shorten everything for during the sailing to be able to shout distinctly and
loud. Jon – that is ‘give’ – was (a) sea-king, born in Aldergâ [Oudegouw], (had) sailed out from
Flímâr [Vliemeer] with 100 and 27 ships – equipped for a great journey abroad, and abundantly
loaded with amber, tin, copper, iron, textile, rag paper, (and) femme-felt from otter, beaver and
marten furs.
He should now also have taken with him writing-felt from here, but when Jon came here and saw how
Kælta had destroyed our renowned burgh, he then became so extremely angry that he went off with
all his people to Flíburch, 66 and put on the red rooster there as revenge. But through his rear admiral
and some (of) his people the lamp and the femmes were saved.
But they did not manage to catch Sírhêd, or Kælta. She climbed up on the farthest battlement.
Everybody thought that she should perish in the flames – but what happened? While all her people
stood stiff as pokers from fright, she came upon her trotter more beautiful than ever, and shouted:
“After mine’s Kælta!” Then the other Skelda people swarmed together. When the steersmen saw that,
they shouted: “For Minerva, we!” From this a war has come – through which thousands have fallen.
In those times Rôsamond – that is ‘Rosemouth’ – was mother. She had done much in love to preserve
peace; but when it now became so bad, she made short work. Immediately she sent messengers
through the land poles, and let a general state of emergency be proclaimed. Then the land-warriors
came out from all places.
The fighting country people were all caught; but Jon rescued himself with his people onto his fleet,
taking with (him) both lamps – besides Minerva and the femmes from both burghs. Helprik, the army-
leader, let him be reported; but while all warriors were still across the Skelda, Jon sailed back to
Flímar and on to our islands again.
His folks and many of our people 67 took women and children (into the) ships; and when Jon now saw
that one would punish him and his people like malefactors, he went silently away. He did right,
because all our islanders and all the other Skelda people who had fought were brought to Britannia.
This step was mistaken, for now came the beginning of the end.
Kælta, who, according to report, could walk as easily on water as on the land, went on the mainland
and farther off to Missellja [Marseilles]. Then the Gols came in their ships out from the Middelsê,
past Kâdik [Cadiz] and all our external lands. Farther they fell upon and across Britannia; but here
they could not get any foothold, because the managers were powerful and the banned still Freyjans.
But now came Kælta and said: “You are born free, and for small mistakes one have made you into
corrupted – not for bettering you, but to win tin through your hands. Will you be free again and live
under my direction and protection, then jump to it! Weapons will you get, and I will watch over you.”
Like (a) flash of lightning it went over the islands, and before the croder’s wheel had revolved once,
she was mistress over them all and the Tyrians – from all our southern states to the Sêjene [Seine].
Because Kælta not fully believed (in) herself, she let a burgh be built in the northern mountain land
[Scotland]. 68 Kæltasburgh was it called. It is still existing, but now it is called Kêrenæk. From this
burgh she ruled like a real mother; not for her followers’ sake, but over them – and they have later
called themselves Kæltana [Celts].
But gradually the Gols ruled over whole Britannia. That came first from that she had no more burgh,
second that she had no burgh-femmes there, and third because she did not have a genuine lamp. From
all those reasons her people could not learn (anything); they were stupid and foolish, and finally they
were robbed of all their iron weapons by the Gols – and at last lead around by the nose like a bull.

Now we will write about how it fared with Jon. This stands written in Texland:
“10 years after Jon went away [1620 BC] here came three ships falling into the Flímar. The people
shouted: “What a blessing!” From their narrations the mother [Hellicht] had let this (be) written:
When Jon came into the Middelsê [Mediterranean Sea] the rumour had went ahead of him by the Gols
everywhere, so that he was nowhere secure on the coast of the Near Krêkalanda [Italy]. Thus, he ran
with his fleet to Lydia [Libya] – that is Lyda’s land. There the black people wanted to catch and eat
them.
At last they came to Ðírhis [Tyre], but Minerva said: “Stay away, for here the air has (been) polluted
69
by the priests too long. The king was descended from Tünis, as we later heard; but because the
priests wanted to have a king who was eternal according to their ideas, they had thus elevated Tünis to
a god, to the annoyance of his followers.
When they now were past Tyre, the Tyrians came and stole a ship from the rear party. Since the ship
was too far (behind) we could not win it back. But Jon swore revenge for it.
When night came, Jon returned to the Far Krêkaland. At last they came by a land that looked very
barren – but they found an inlet there. “Here”, Minerva said, “should maybe no fear of princes and
priests be needed, since they all love fat pastures”. But when they entered the harbour they did not
find it spacious enough to contain all the ships, and then most all were too tired to move on.
Then Jon, who wanted to continue, went with his spear and banner shouting to the young folks which
(one of them) would voluntarily crowd around him. Minerva, who wanted to stay, did the same. The
greater part went to Minerva, but the youngest steersmen went to Jon. Jon took the lamp of Kælta and
her femmes with (him), and Minerva kept her own lamp and her own femmes.
Between the Far and Near Krêkalands Jon found some islands that he liked. Upon the largest he went
70
into the wood between the mountains (to) build a burgh. From the smaller islands he went out (to)
avenge the Tyrian ships and rob lands. Therefore the islands are called just as well Râwer Êlanda
[Robber Islands] as Jonhis Êlanda [Ionian Islands].
When Minerva had inspected the land – which by the locals is called Attika, she saw that the people
were all goat herders. They upheld their life on meat, herbs, wild roots and honey. They were clothed
in furs, and they had their shelters in the slopes of the mountains. Thereby they are by our people
called Hellinggar. First they set off at a run, but when they saw that we not yearned for their property,
they then came back and let show great comradeship.
Minerva asked if we might settle down there amicably. That was granted on the condition that we
should help them to fight against their neighbours, who constantly came for abducting their children
and for robbing their property.
Then we built a burgh one and a half pole from the harbour. From the advice of Minerva it was called
Âðenja [Athens] – “because”, she said, “the successors ought to know that we have come through
cunning or violence, but welcomed like comrades”.
While we worked on the burgh came the princes. When they now saw that we had no slaves, they did
not like such (a thing), and let it (be) 71 shown to Minerva – because they thought that she was a
princess. But Minerva asked: “How have (you) come across your slaves, though?” They answered:
“Some we have bought, others won in battle.” Minerva said: “If nobody would buy people, then
nobody would rob your children, and you would therefore have no war. (If) you thus will be our
allies, then you must let your slaves free.”
That did the princes now not want. They wanted to drive us away, but the most sensible of their
people came (for) helping us to build our burgh [the acropolis of Athens], which we now make of
stone. This is [was] the story of Jon and of Minerva.
Now, when they [who came to Flímâr from Athens] had told it all, they asked with respect for iron
burgh-weapons – “because”, they said, “our offenders are powerful, but if we have real weapons we
should be well (up) against them.”
When we had consented to that, the people asked if Freyja’s traditions will flourish in Âðenja and the
other Krêkalands. The mother answered: “If the Far Krêkalands belong to Freyja’s legacy, then they
will flourish there. Do they not belong thereto, then they would have to be fought about for long;
because the croder shall go around with its wheel (for) another five thousand years before that Finda’s
people is ripe for freedom.”
72
This is about the Gêrtmen:
When Hellênja – or Minerva – was deceased, the priests then pretended as if they were with us. That
it might seem clear, they had Hellênja proclaimed as a goddess. They would not let another mother be
chosen either, saying they had feared that there among her femmes was no one whom they so well
could trust as Minerva – who was nicknamed Nyhellênja.
But we would not recognize Minerva as a goddess, since she has said herself that no one could be
good or perfect (other) than Wralda’s spirit; therefore we elected Gêrt, Pire’s daughter, as our mother.
When the priests saw that they could not fry their herring on our fire, then they went outside Âðenja
[Athens] and said that we would not recognize Minerva as a goddess out of anger that she had showed
the locals so much love. Further, they gave the people depictions of her likeness, declaring that they
thereafter might ask of it (for) everything as long as they remained obedient.
By all these stories 73 the stupid people became cut off from us, and at last they sought our life. But we
had raised our stoned burgh-wall around, with two horns all (the way) to the sea; therefore they did
not manage to reach us.
But what happened? An Egyptian who was a high priest, bright of eyes, clear of brain and enlightened
of mind – his name was Sêkrops [Cecrops]; he came to give advice. When Sêkrops saw that he could
not storm our wall with his people, he then sent messengers to Ðyrhis [Tyre]. Afterwards there came
three hundred ships full (of) soldiers from the wild mountain people unexpectedly into our harbour,
while we were fighting with all men upon the walls.
As soon as they had occupied the harbour, the wild soldiers wanted (to) plunder the village and our
ships. One soldier had already violated a young boy, but Sêkrops would not permit that; and the
Tyrian steersmen, who still had Frya’s blood in their life, said: “If you do that, then we will put the
red rooster onto our ships, and you shall not get to see your mountains again.”
Sêkrops, who did not care about neither murder nor destruction, sent messengers to Gêrt to demand
the burgh. She might have free exo- 74dus, with all her driveable and portable possessions – her
followers the same. The wisest of the burgh-lords saw very well that they could not hold the burgh,
and advised Gêrt that she should take the bait quickly before Sêkrops became furious and began over
(again).
Three months afterwards [1551/1550 BC] Gêrt went away with the very best (of) Freyja’s children,
and seven times twelve ships. When they were some distance off the harbour, there came well (over)
thirty ships from Ðírhis [Tyre] with wives and children. They wanted to go to Aðênja [Athens], but
when they heard how things stood there, they went with Gêrt.
The viking [sea-king] of the Tyrians brought them all through the strait which at that time ran out into
the Râde Sê [Red Sea]. At last they landed at Pangab [Punjab], that is in our language ‘five waters’
because five rivers flow into the sea with it. Here they settled themselves down. The land they have
called Gêrtmanja [Carmania].
The king of Tyre, afterwards seeing that his very best steersmen were gone away, sent all his ships
with his wild soldiers to catch them – dead or alive. But when they came to the strait both (the) sea
and jrða shook. Furthermore, Jrða threw its body high 75 up – so high that all the water ran out of the
strait, and (so) that all shoals and reefs (were) raised up in front of them like a burgh-wall. That
happened owing to the Gêrtmen’s [Germanians’] deeds, like everybody may plainly and clearly see.

In the year 1005 after Âldland [Atlantis] sank [1188 BC], this was inscribed upon the eastern
wall of Freyjasburgh [Den Burg]:
After we had seen no Krêkalanders in Almanlând [Harlingen] in twelve years, there came three ships
so embellished as any we had, and (as we) had ever seen before. Upon the largest of them was a king
from the Jhonhis êlândum [Ionian Islands]. His name was Ulysus [Ulysses], and the rumour about his
wisdom (was) great.
This king was foretold by a priestess that he would be king over all the Krêkalands, if he knew (any)
advice (how) to get a lamp which was lighted on the lamp in Texland [Texel]. To catch it he had
brought with him many treasures – above it all, femme’s ornaments which had not been made more
beautiful in Vralda [the World]. They came from Troy – a place that the Krêkalanders had taken.
All these treasures he offered the mother, but the mother would not know about (it). When he at last
saw that she was not to win, he went to Walhal- 76lagâra. There (it) was a femme established. Her
name was Kât – but in general she was called Kâlip, for the reason that her lower lip stuck out like a
lookout plank.
With these he had tarried for years – to the chagrin of all those (who) knew it. From the statement (of
the) femmes he had at last acquired a lamp from her. But it had not gained him, for when he came at
sea his ship was lost, and he (was) taken up naked and bare by the other ships.
From this king is here left behind a scribe of pure Frya’s blood, born in the new harbour of Aðênja
[Athens]; and what here follows he has written for us about Aðênja. From that one may deduce how
true the mother Hellicht has spoken when she said that Frya’s traditions could hold no ground in
Aðênja [see 71/19-29]:
From the other Krêkalanders you have probably heard much bad about Sêkrops, for he was in no good
repute. But I dare say: He was an enlightened man, highly praised just as much by the locals as also
by us; because he was not for oppressing the people, like the other priests, but he was virtuous and he
knew (how) to appreciate the wisdom of the foreign people from value. Because he knew 77 that, he
has granted us that we may live (in accordance) with our own Asega-book [lawbook].
There circulated a story that he was devoted to us because he should have been begotten by a Freyjan
girl and an Egyptian priest – inasmuch as he had blue eyes, and that there were abducted many girls
from us and sold in Egiptaland [Egypt]. But he has never confirmed how it is with this himself. Surely
it is that he showed us more comradeship than all other priests together.
But when he had died his successors immediately began to rip apart our laws, and gradually make so
many different haphazardnesses that at the very last nothing else remained of being equal and having
freedom than the image and the name. Moreover, they would not tolerate that the regulations were
brought into letters, whereby the knowledge of them was hidden from us. Formerly all cases within
Âðênja were proposed in our language. Afterwards it had to take place in both languages, and at last
in the language of the land only.
In the first years the men of Âðênja took wives solely of our own race, but the young folks – grown
up with the girls of the land-dwellers – took also from there [them]. The hybrid children who came
from it were the most beautiful and smartest in 78 Wralda, but they were also the most wicked –
hobbling to both sides worrying neither for morals nor for customs, unless that it was for their own
benefit.
As long as a ray of Freyja’s spirit was still prevailing, all the building materials were manufactured
for common activity; and no one might build a house that was roomier and richer than that (of) his
neighbour. But when some degenerate citizens became rich through our sailing, and through the silver
that the slaves won from the Silverlands, they then went out to live on the slopes or in the valleys.
There, behind high walls of leafage or of stone they built palaces with costly furnishing; and to be in a
good repute with the rotten priests, they placed false idolatrous and indecent depictions therein.
By the vile priests and princes the boys were even more desired than the daughters, and often led
astray from the path of virtue by rich gifts or by force. Since riches counted far above virtue and
honour by that spoiled and degenerate generation, one even saw boys who adorned themselves in
loose, colourful clothes – to the disgrace of their parents and femmes, and 79 the scorn of their sex.
(If) our simple parents came to Âðênja [Athens] – to the general meeting – and wanted to complain
about it, then it was cried: “Hark! Hark! There is a sea-auntie going to speak!” So is Âðênja become –
like a marshland in the hot lands, full (of) bloodsuckers, toads and venomous snakes wherein no
person of strict morals may dare (to set) his foot.

This stands in all our burghs: How our Dênamarka was lost to us, 1600 and 2 years after
Aldland perished [591 BC]:
Through Wodin’s foolishness and recklessness the magus had become (the) boss over Skênland’s
eastern part [East Sweden]. They dared not come over the mountains and over the sea.
The mother did not want it back. She spoke and said: “I see no danger in their weapons, but in taking
back the Skênlanders, though, because they are degenerate and spoilt.” At the general meeting one
thought likewise – therefore it was left to them.
A good 100 years earlier [c. 700 BC] the Dênemarkar began to barter with them. They gave them iron
weapons and tools. For that they bartered golden ornaments, besides copper and iron soil [iron ore,
hematite, magnetite]. The mother sent messengers and advised them (that) they should let the barter
go. It was dangerous, she said, to their morals, 80 and in case they lose their morals, then they would
also lose their freedom.
But the Dênemarkar had no ears for (it). They would not grasp that their morals could be ruined,
therefore they did not notice her. At the very last they brought away their own weapons and life-
necessities, but that badness caused their punishment. Their bodies were loaded with glitter and tinsel,
but their chests, cupboards and sheds were empty.
Precisely (one) hundred years after the day that the first ship with life-necessities had sailed from the
coast, poverty and shortage came in through the windows [c. 600 BC]. Hunger spread its wings and
fell down over the land. Dispute went proudly through the streets and forth into the houses. Love
could no longer find any place, and unity went away. The child wanted (to) eat from its mum, and the
mum had indeed ornaments, but no food. The wives came to their men, these went to the grafs, the
grafs had nothing themselves or kept it hidden.
Now one had to sell the ornaments, but while the steersmen had gone away for that, (the) frost came
and laid down a plank [sheet of ice] upon the sea and over the strait. When the frost had the bridge
ready, the watchfulness trampled over 81 it out of the land, and treachery climbed up on the seat.
Instead of watching the shores they harnessed their horses to their sleds and ran off to Skênland.
The Skênlanders [Scandinavians], who were curious about the land of their ancestors, came to
Dênemarkum – on a bright night they all came. Now they said that they had the right to the land of
their ancestors, and while one fought about it the Finns came into the empty villages and went away
with the children. Thereby, and that they had no good weapons, made them lose the battle – and by
that their freedom, while the magus became (the) boss [591 BC]. It was because they did not read
Freyja’s Text and had neglected her counsels.
There are some who mean that they were betrayed by the grafs, that the femmes had long discovered
it. But were there anybody who wanted to talk about it, their mouths were laced up with golden
chains. We might not pass any sentence upon it, but we will cry to you: “Do not depend too much on
the wisdom and virtue – neither from your princes nor from your femmes, because shall it suffice,
then each and all must watch over their own passions and for the common welfare.”
82
Two years afterwards [589-7 BC] the magus himself came with a fleet of light canoes to steal the
mother of Texlând and the lamp. This wicked affair he committed by night – in the winter, during
storm tides, when the wind howled and hail beat against the windows.
The lookout, who meant that he heard something, lighted his torch. As soon as the light from the
tower fell down upon the area around, he saw that many armed men were over the burgh-wall. Now
he set about to sound the bell; but it was too late. Before the defence was ready two thousand were
already occupied with battering the gate. (The) battle therefore lasted short, for as the defence had not
kept a good watch, (they) all perished.
While everybody were busy fighting, a vile Finn had sneaked into the dwelling or bedroom of the
mother, and (he) wanted to rape her. But the mother threw him off (so) that he stumbled backwards
towards the wall. When he was on his feet again he stuck his sword into her stomach, saying: “Will
you not (have) my cock, then you shall have my sword!” After him came a skipper from Dênemarka.
These (one) took his sword and hew the Fin through his head. Therefrom flowed black blood, and
thereover hovered a blue flame.
The magus let the mother 83 be nursed on his ship. When she now was this much clear and better again
that she almost managed to speak, the magus said that she must fare along; but that she would keep
her lamp and femmes, that she should enjoy a position so high as she had not known of earlier.
Moreover, he said that he would ask her, in presence of his princes, if he would become (the) master
of all Freyja’s lands and peoples. He said that she must confirm and ratify that, else he would let her
die under multiple pains. When he thereafter had gathered all his princes around her bed, he asked her
loudly: “Frana, since you are clairvoyant, you must once say me if I shall be master of all Freyja’s
lands and peoples.”
Frâna did as (if) she did not notice him. At the very last she opened her lips and spoke: “My eyes are
dim, but that other light dawns upon my soul. Yes, I see it. Hark, Jrða, and be gentle with me. During
the times when Aldland sank the first spoke of the wheel stood on top. Thereafter it has went down,
and our freedom with it.
When there has trundled down two spokes, or 2000 years [c. 193 BC], then the sons shall stand up
whom the princes and priests have bred through whoredom with the people, and testify against their
dads. They shall all succumb through murder; but what they have spoken shall further remain and be
fruitful in the 84 bosoms of the sensible persons, as like good morals [seeds] which are laid down in
thy lap.
Yet a thousand years [till c. AD 805] shall the spoke then bow down and slide still more into darkness
and into blood – shed over you through the prescriptions of the princes and the priests. Thereafter the
light of dawn shall start to dawn again. Seeing that, the false princes and priests shall all fight and
struggle with freedom; but freedom, love and unity shall take the people in their guard and rise with
the wheel out of the vile pool.
The light that first only glimmered shall then from gentle embers become a flame. The blood of the
wicked shall flow over your body, but you must not take it in. At last the venomous beasts shall eat of
it and die from it. All vile stories which are devised to exalt the princes and priests shall be sacrificed
to the flames, thence all your children shall live in peace.”
When she had spoken out she slid down; but the magus, who had not understood her well, cried: “I
have asked you if I should become boss of all Freyja’s lands and peoples, and now you have spoken
to another. Frâna straightened (up) again, looked at him staringly and spoke: “Before seven days are
over 85 your spirit shall roam around the graves with the night-birds, and your body shall lie on the
bottom of the sea.”
“Very good”, the magus said with hidden anger, “just say that I am coming!” Then he said to one (of)
his minions: “Throw that wife over the ship’s board!” Thus was the end of the last of the mothers
[589-7 BC]. We will not cry for revenge over it, time will take that (in hand); but a thousand thousand
times we will cry after Freyja: “Watch! Watch! Watch!”

How it went with the magus afterwards

After the mother was finished off, he let the lamp and the femmes be brought to his ship, besides all
furnishing that he liked. Forth he went up the Flímâr [Vliemeer], because he would snatch the femme
of Mêdêasblik [Medemblik] or of Stâvora [Stavoren] and make them a mother.
But there they were brought at their heads. The steersmen of Stâvora and of the Alderga [Oudegouw]
would gladly have moved out towards him, but the great fleet was out on a distant voyage. Now they
went ahead and sailed with their small fleet to Mêdêasblik, and kept themselves hidden behind the
leaves of the trees.
The magus reached Mêdêasblik in broad daylight and shining sun; nevertheless, his people went about
boldly to assault the burgh. But as all the people had landed with the boats, our steersmen came 86 out
from the creek and shot their arrows with turpentine balls upon his fleet. They were so well aimed that
many of his ships were instantly on fire. Those waiting on the ships shot also against us, but it did not
hit anything.
When there at last drifted an already burning ship towards the ship of the magus, he ordered his
skipper (that) he should keep off; but the skipper, that was the Dênemarker who had slain the Fin,
answered: “You have sent our mother of honour to the bottom of the sea, to report that you were
coming. In the bustle you would perhaps forget this; now I will ensure that you keep your word.”
The magus would prevent him, but the skipper – a true Freyjan, and strong as a yoke ox, squeezed
both his hands around his head and threw him overboard into the rolling heaves.
Then he hoisted his brown shield to the top and sailed straight ahead to our fleet. Thereby the femmes
came to us unhurt, but the lamp had went out and nobody knew how it had come about. When those
on the uninjured ships heard that the magus was drowned, they went away – because the steersmen
thereon were for the most Dênnemarkar.
After the fleet was far enough away, our steersmen turned and shot their fire-arrows down upon the
Finns. 87 Thus, when the Finns saw how they were betrayed, everyone ran pell-mell, and there was no
longer obedience or command. At this moment the warriors chased them out of the burgh. Those
(who) did not flee were put to death, and those (who) fled found their end in the pools of the Krílinger
Wood.

Postscript
When the steersmen lay in the creek there was a joker from Stavora among (them) who said: “Mêdêa
may laugh [Mêdêa mêi lakkja] if we rescue her from her burgh.” Therefore the femmes have called
the creek Mêdêa mêi lakkja.
Everybody may remember the occurrences which happened afterwards. The femmes should relate
them in their own way, and let (them be) well described. With this we therefore consider our work (as
being) completed. Hail! End of the book.

My name is Adelbrost, son of Apol and of Adela. I was elected by my people to grietman of the Linda
wrda [‘Linda places’], therefore I will continue this book in the same way as my mum has spoken
(about).
After the magus was brought down and Freyjasburgh [Den Burg] put in working order, a mother had
to be elected. During [In] her life the mother had not named her successor. Her last will was sought,
and nowhere to find. Seven months after there was fixed a general meeting – and indeed to Grênegâ
[Groningen], of the reason that (it) bordered on Saxannamarka [Saxony].
My mum was 88 chosen, but she would not be any mother. She had saved (the) life of my dad; thereby
they had become dear to each other, and now they also wanted to be married.
Many wanted to bring my mum off her decision, but my mum said: “A mother of honour ought to be
as pure in her mind as she looks outside, and just as generous to all her children. Since I now have
Apol dear above everything in Wralda, then I cannot be such a mother.”
Thus spoke and proclaimed Adela, but the other burgh-femmes all wanted to be (the) mother. Each
state thinged for its own femme and would not yield. Thereby is there chosen none, and the realm thus
unguided. After this you may understand it.
Ljûdgêrt, the king who died the other day, was elected in the lifetime of the mother, with
unmistakable love and confidence in all states. It was his turn to live at the great estate of Dokhêm
[Dokkum]; and in the lifetime of the mother it was showed him great honour there, as there were
always so full of messengers and riders from near and far as one had never seen before. But now he
was lonesome and forsaken, because everybody was anxious that he would make himself master
above justice, and rule like the Slavonic kings.
Thence, each sovereign imagined that he did enough 89 if he watched over his own state, and the one
gave nothing to the others. With the burgh-femmes it went on even worse. Each of those boasted of
her own wisdom, and if the grietmen did anything without them, then they raised mistrust between
them and their people. (If) there happened a case which concerned several states, and one had
obtained advice from a femme, then all the others proclaimed that she had spoken in favour of her
own state.
By intrigues like that they brought division across the states, and they tore the bond thus apart that the
people from the one state were angry at the people from the other state, and regarded (them) like
strangers for the least little bit. The consequence thereof has been that the Gols [Gauls, Galatians], or
Trowíds [Druids], have won all land from us as far as to the Skelda [Schelde], and the magus until the
Wrsara [Weser].
How it came about like that, my mum has explained, otherwise this book had not been written;
although I have lost all hope that it would help (to) any advantage. I do not write this in the belief that
I thereby shall win (back) or retain the land – that is (to) my judgement impracticable. I write only for
the succeeding generations, so that they all can know in what way we were lost, and that everybody
may learn from this that every harm begets its retribution.
90
One have named me Apollânja. Two times thirty days after mum’s death one had found my brother
Adelbrost slain on the lot – his head split and his limbs torn asunder. My dad, who lay sick, died from
fright.
Then Apol, my younger brother, fared from here to the west side of Skênland. There he had a burgh
built, named Lindasburch [Spangereid], to avenge our offence from there. Wralda accorded [lent] him
many years thereto. He had five sons – all of them brought the magus fear and my brother pleasure.
After the death of mum and (my) brother, all the most honourable of the lands did come together.
They have formed a bond called Adelbând [‘Bond of Nobility’]. In order that no harm should happen
to us, they have brought me and Adelhirt, my youngest brother, to the burgh – me to the femmes and
my brother to the warriors.
When I was thirty years one did elect me as burgh-femme, and when my brother was fifty he was
elected as grietman. On mum’s side my brother was the sixth, but on dad’s side the third. Thus, by
right his descendants could not 91 carry any ‘Overa Linda’ after their names, but everybody wanted to
have it in honour of my mum.
On top of that one had also given us a transcript of The Book of Adela’s Followers. I am the happiest
for that, because it came to Vvralda [the World] through my mum’s wisdom. In the burgh I have
found still other writings which not stand in the book, speeches of praise for my mum too. I will write
(about) all those afterwards.

These are the posthumous writings of Brunno, who has been (a) scribe of this burgh:
After Adela’s followers had let all be transcribed – each in his domain – what was inscribed upon the
walls of the burghs, they decided to elect a mother. Thereto was a general meeting scheduled in this
home.
By the first advice of Adela, Tüntja was recommended. That would also have been successful; but
now my burgh-femme asked for the floor. She had always been hopeful that she should be mother, for
the reason that she resided here at the burgh, from where almost all mothers were chosen. When she
was assigned the speech, she opened her false lips and spoke:
“You all seem to stick harshly to Adela’s advice; but nevertheless, that shall not neither lock nor lace
up my mouth. Who 92 is Adela, though, and why comes it that you award her such high praise? Like
me today, she has been (a) burgh-femme here before. But is she therefore wiser or better than me and
all others, or is she more fond of our moral and traditions? Was that the case, then she should perhaps
have been mother, as she is elected thereto.
But no, she rather wanted (to) have a marriage with all (the) joy and pleasure which is connected with
it, instead of to lonely watch over herself and the people. She is very clear-sighted – good, but my
eyes are far from being obscured. I have seen that she loves her bridegroom tremendously – now
good, that is praiseworthy; but moreover, I have seen that Tüntja is Apol’s niece. Further I will say
nothing.”
The sovereigns understood very well where she sought shelter, but among the people division arose;
and since the majority came from here, it would not assign the honour to Tüntja. The argumentations
were stopped, the knives drawn from the sheaths – but there was not elected any mother.
Shortly afterwards one of our messengers killed his companion. To this day he had been reasonable, 93
therefore my burgh-femme had leave to help him outside the land poles [across the border]. But
instead of helping him to Twiskland, she then fled with him herself over Wrsara [Weser] and forth to
the magus.
The magus, who wished to please his Freyja’s sons, placed her as mother of Godaburch [Gothenburg]
in Skênland. But she wanted more. She said to him that if he could remove Adela, he should be
master over all Freyjasland. She was “an enemy of Adela”, she said, “because through her intrigues
she has not become a mother”. If he would promise her Texlând, then her messenger would serve as
way-guide for his heroes. All these matters have her messenger confessed himself.

The second writing

Fifteen months after the last meeting [c. 555/554 BC] it was the Friendship or Friend Month [May].
Each and all gave (oneself) up (to) merrymaking, delight and happiness, and no one had concern (for
other) than to enhance his pleasure. But Vvralda would show us that watchfulness must not be
neglected.
In the midst of the festival celebration fog came and enveloped our places in thick darkness. Pleasure
ran away, but watchfulness would not return. The beach watchers had left their needfires, and on the
access paths no one was to be seen. When the fog drew away 94 the Sun peeked upon Jrða through the
breaks of the clouds.
Everybody came out again – rejoicing and yelling. The young folks went singing with hawthorn, and
this filled the air with its delightful scent. But while all there bathed in pleasure, treachery had landed
with horses and riders. Like all wickedness they were helped by darkness, and sneaked forth through
the paths of the Linden Wood.
Before Adela’s door twelve girls went with twelve lambs, and twelve boys with twelve calves. A
young Saxon bestrode a wild buffalo which he had captured himself and tamed. They were adorned
with all sorts of flowers, and the linen tunics of the girls were fringed with gold from the Rêne
[Rhine]. When Adela came out on the stoop from her house, a flower rain fell down upon her head.
All rejoiced immensely, and the toot-horns of the boys resounded above it all.
Poor Adela! Poor people! How short shall delight here (be) offered? When the long band was out of
sight, there came a troop of Magian riders running straight up to Adela’s home. Her dad and husband
were still sitting on the step bench. The door stood open, and within stood Adelbrost, her son.
When he 95 saw that (how) his parents were in danger, he grabbed his bow from the wall and shot after
the foremost of the bandits. This collapsed and trundled down on the grass. The second and third were
allotted a similar fate. In the meantime his parents had seized their weapons, and went incautiously
against. The bandits would soon have taken them, but Adela came. In the burgh she had learnt to
handle all weapons. She was seven earth-feet long and her spear as much. Thrice she moved it
above/over her head, and when it came down a rider were falling to the grass. Helpers came from
around the corner of the lane. The bandits were cut down and imprisoned – but too late. An arrow had
struck her bosom. Treacherous magus – in venom his point was dipped, and thence she became dead.

The burgh-femme’s praise:

Yes, distant living comrade. Thousands have already come, and still more are on (their) way. Well,
they will hear Adela’s wisdom. For sure she is (a) princess, for she has always been the first. Oh woe!
What was she good for?
Her blouse is of linen, her tunic of wool that she spun and wove herself. With what could she 96
enhance her beauty? Not with pearls, because her teeth are whiter. Not with gold, because her hair is
more shining. Not with stones – though, her eyes are as soft as the eyes of a lamb, but at the same
time so glowing that one can timidly look into them.
But why do I talk of beauty? Freyja was certainly not more beautiful – yes, comrade, Freyja who had
seven beauties, of which her daughters have inherited but one each, at the most three. But even if she
was ugly, she would be dear to us, though.
If she was courageous? Listen, comrade. Adela was the only child of our grietman. She was seven
earth-feet high, even greater than her body was her wisdom, and her courage was like both together.
Look here:
There was once a turf fire. Three children had jumped upon yonder gravestone. The wind blew
horribly. Everybody cried, and the mum was helpless. There came Adela. “Why do you stand and
hang (around)?” she cried, “try to yield help, and Vvralda will give you forces!” There she leapt
towards the coppice, grabbed alder bushes, 97 tried to make a bridge. Now the others helped also, and
the children were saved. Yearly the children come here (to) lay flowers.
There came three Phoenician shipmen who wanted to abuse them; but Adela came – she had heard
their cries. She beat the molesters unconscious, and so that they would realize themselves that they
were unworthy men, she bound them all firmly to a spinning distaff. The foreign masters came asking
for their subjects. When they saw how rudely they were harassed, anger arose; but one told how it had
happened. What they did then? They bowed before Adela and kissed the hem of her tunic.
But come, distant living comrade – the forest birds fled before the numerous visitors. Come, comrade,
so that you may hear her wisdom. By the gravestone – of which it was mentioned in the speech of
praise – mum’s body is buried. Upon the gravestone one has written these words: “Do not tread too
hastily, for here lies Adela.”

The first doctrine, which is written on the wall of the burgh tower, is not transcribed into The Book of
Adela’s Followers. Why it is left (out) I do not know to write (about); but as this book is my own, 98 I
will therefore place it therein at the will of my relatives.

First doctrine
All goodness-loving Frya’s Children, be hailed! For through them it shall be salvation upon Jrða [the
Earth]. Learn and proclaim to the people: Wralda [World] is the oldest of all, or oldest of primeve, for
it created all things. Wralda is all in all, for it is eternal and infinite. Wralda is overall present, but
nowhere to be seen, therefore the being has been called (a) spirit. All that we can see of him are the
creations which come (forth) through his life and go away again, because from Wralda all things
come and all things return.
From Wralda comes the beginning and end, all things blend in him. Wralda is the one [only] almighty
being, for all other might is borrowed from him and turns back to him. From Wralda all forces come,
and all forces return to him again. Therefore he alone is the creative being, and there is nothing
created outside him.
Wralda laid (down) eternal principles, which are laws, in all the (things) created, and there are (either)
no good principles, or they 99 must be arranged from that. But although everything is in Wralda, the
wickedness of men is not from him. Wickedness comes through indolence, carelessness, and
stupidity; therefore they may well hurt men – Wralda never. Wralda is the wisdom, and the laws that
he has arranged (for) are the books from which we may learn, and there is no wisdom to be found or
to be gathered outside them.
Men may see many things, but Wralda sees all things. Men may learn many things, but Wralda knows
all things. Men can unveil many things, but to Wralda everything is opened. Men are male and
female, but Wralda created both. Men love and hate, but Wralda alone is righteous. Therefore Wralda
alone is good/god, and there are no goods/gods except him.
With the wheel [croder] all the created (things) transform and change, but goodness/God alone is
unalterable. By (the fact) that Wralda is good/god he can thus not change, and by (the fact) that he
remains, therefore he is sole being, and all the other show.
100
The second part of the first doctrine
Among Finda’s people there are unwise who by their over-inventiveness have become so wicked that
they make themselves wise, and let their initiated (ones) assert that they are the best part of Wralda;
that their spirit is the best part of Wralda’s spirit, and that Wralda can only think by (the) help (of)
their brain. That every creature is a part of Wralda’s infinite being, that have they stolen from us. But
their false reasonings and their ungovernable grandiloquence have brought them on the wrong track.
Was their spirit Wralda’s spirit, then Wralda would be completely stupid instead of enlightened and
wise; for their spirit always slaves itself to make beautiful images, which they afterwards worship.
But Finda’s people are a wicked people, for although their unwise make themselves wise – that they
are Lords, they have for the uninitiated created false Lords, to declare everywhere that Wralda has
created these Lords with all that therein is – greedy Lords, full of envy and anger, who want to be
honoured and served by the people, that want blood and sacrifice and 101 ask (for) treasure. But these
unwise, false men, who name themselves God’s servants [servants of goodness] or priests, exact and
collect and hoard it all for Lords who are not there, for keeping it themselves. All this they practice
with a roomy conscience, as they imagine themselves (to be) Lords who do not owe an answer to
anybody.
Are there some who realize their intrigues and make them apparent, they are caught by their minions
and burnt for their libels, all with several stately ceremonies in honour of their false Lords; but in truth
only because that they should not be injured. So that our children now may be armed against their
idolatrous doctrine, (it) thus belongs (to) the femmes to teach them (so they can learn) by heart what
here shall follow:
“Wralda was before all things, and after all things he shall be. Wralda is also eternal, and he is
infinite; therefore there is nothing outside him. From Wralda’s life were time and all things born, and
his life takes time and all things away.” These matters must be made clear and evident in every way,
so that they may (be) clarifying and convincing to others.
Having come thus far, then one say further: “Thus, what regards our existence [extent], we are then a
part of Wralda’s in-102finite being – like the existence [extent] of all (which is) created. But as for our
form, our qualities, our spirit, and all our considerations – these do not belong to the being.” All these
are passing things which appear through Wralda’s life, but which appear like that through his wisdom,
and not otherwise.
But by (the fact) that his life steadily moves on, then nothing can remain in its place. Therefore all
created things change their locality, their form, and also their mindset. Therefore neither Jrða nor any
creature can say, “I am”, but rather, “I was”. Not either can any man say, “I think”, but just: “I
thought”.
The boy is taller and different from when he was a child. He has different desires, passions and
mindsets. The man and dad is and thinks differently than when he was a boy. Likewise the old of
days. Everybody knows that. Now, if everybody knows and must acknowledge that he constantly
changes, then he must also admit that he changes every minute, and while he says “I am”, and that his
mind pictures change while he says “I think”.
Instead (of) that we thus unworthy 103 speak and chatter like the wicked Finda’s: “I am…”, or maybe:
“I am the best part of Wralda – yes, through us alone he can think”, we will thus proclaim overall and
everywhere where it is useful: “We, Frya’s children, are phenomenons by Wralda’s life – in the
beginning mean and bare, but constantly being and approaching towards perfection, without ever to
be as good as Wralda himself.” Our spirit is not Wralda’s spirit, it is only a reflection thereof.
When Wralda created us, he lent us through his wisdom brain, senses, memory, and more good
qualities. By this we may contemplate his creatures and his laws. Thereof we may learn and thereupon
we may reason – all and solely for our own benefit. Had Wralda given us no minds, then we would
know nothing, and we would be as bewildered as a jellyfish which is driven forth by ebb and by flood.

Two Examples of Wisdom

(A) war was over, but famine had come in its place. Now here were three persons who each stole a
sack of corn from different freeholders. But they were all caught. Now, the first went ahead and
brought the thief to the bailiff. The femmes spoke about it everywhere (and) said that he had acted
from the law. The second took the corn from the thief and left him then in peace. The femmes said he
had done well.
But the third freeholder went to the thief’s house. Now, when he saw how need had put up its seat
there, he then went back and returned with a wagon full (of) necessities – by which he (could) drive
away (the) need from the hearth. Freyja’s femmes had roamed around at him and written his deed in
the Eternal Book, while they had wept out all his faults. It was told to the mother of honour, and she
let it be known across the whole land.

This stands written on writing felt. Speech and answer (to) other femmes as a model:
An unsociable, miserly man came to Trâst – who was femme in Stavia – for moaning. He said bad
weather had brought away his house. He had prayed to Wralda, but Wralda had not lent him any help.
104
“Are you a true Freyjan?” Trâst asked. “From parent to parent”, the man answered. “Then”, she
said, “I will saw something in your mind – in confidence, that may grow a seed and bear fruits”.
Moreover, she talked and said: “When Freyja was (a) child, our mother stood naked and bare,
unprotected against the rays of the Sun. Nobody could she ask, and there were nobody who could lend
her help. Then Wralda went about and created in her mind inclination and love, anxiety and fright.
She looked around. Her inclination chose the best, and she sought shelter under the protecting linden
trees.
But rain came and the drawback was that she became wet. But she had seen how the water dripped
from the slanting leaves. Now she made a roof with slanting sides, on logs she made them. But storm-
wind came and blew rain thereunder. Now she had seen that the trunk gave cover. Afterwards she
went ahead and made a wall from peat and sod – first on one side and further on all sides. Storm-wind
came back even more furious than before and blew her roof away. But she did not moan about
Wralda, nor to Wralda; but she made a rush-roof and laid stones upon it.
Having found out what bad it does 105 to worry alone, she then explained (to) her children how and
why she had done like that. These worked and thought together. In such (a) way we have hit upon
houses with stepbenches, a stoop, and protecting linden trees against the sunrays. At last they have
made a burgh, and further all the other (things). Then, has your house not been strong enough, you
must then try to make the other better.” “My house was strong enough”, he said, “but the high water
had lifted it up, and stormwind had done the rest.”
“Where stood your house, then?” Trâst asked. “Along the Rhine”, the man answered. “So, it didn’t
stand on a knoll or mound?” Trâst asked. “No”, he said, “my house stood lonely on the bank. I have
built it alone, but I did not manage to make a mound alone.” “I knew it well”, Trâst said, “the femmes
have told me. You have all your life had an aversion against the people out of fear that you might
have to give or do something for them. But with that one might not come far – because Wralda, who
is generous, turns (away) from the miserly.
Festa has advised us, and above the doors of all burghs it is 106 inscribed in stone: “Are you badly
egotistic”, Fæsta said, ‘protect then your neighbour, teach then your neighbour, help then your
neighbour, then he shall reciprocate it to you. Are these counsels not good enough (for) you, I do not
know any better for you.’” The man became red from shame, and he dripped silently away.

Now I will write myself – first about my burgh, and then about what I have managed (to) see. My
burgh lies on the north end of the Ljudgârda. The tower has six sides; it is three times thirty feet high,
flat on top – a small house up there from where one studies the stars.
On each side of the tower stands a house – three hundred feet long, three times seven broad, (and)
equally high – besides the roof, which is roundish; it all of hard-baked stone, and outside (there) are
no other.
Around the burgh is a ring-dyke, round there a moat – three times seven feet deep, three times twelve
feet wide. (If) somebody looks down from the tower, he then sees the shape of the wheel. In the
ground between the southern houses, there are all sorts of herbs from near and far. The femmes must
learn the powers of these. Between the northern houses is (a) field only.
The three northern houses are 107 full (of) corn and other necessaries. (The) two southern are for the
femmes to keep school and to live in. The southernmost house is the burgh-femme’s home.
In the tower hangs the lamp. The walls of the tower are decorated with precious stones. Up on the
south wall is the Text inscribed. On the right side of this one finds the First Doctrine, on the left side
the laws. The other things one finds on the other three.
Against the dyke, by the house of the femme, stands the owen – and the flour-mill, rotated by four
buffalos. Outside our burgh-wall is the home upon which the burgh-lords and the warriors live. The
ring-dyke is there one hour in size – not (a) steersman, but (a) sun hour, of which there are two times
twelve in a day and night.
On the inside of the dyke is a terrace, five feet below the top [crown]. Thereupon are three hundred
cranebows – covered with wood and leather. Besides the houses of the locals, there are (on the)
inside, along the dyke, still three times twelve emergency houses for the neighbouring people. The
field serves as (a) camp and for pasture.
On the south side of the outer ring-dyke is Ljudgârda – surrounded by the great Linden Wood. Its
shape is three-cornered – the broad (side) outwards so that the Sun may see therein, because there are
many foreign bushes and flowers brought along by the steersmen.
As the shape 108 of our burgh, so are all other – ours is the largest, though. But the (one) in Texland is
the very largest. The tower of Freyjasburgh is so high that it tears the clouds. All the others are based
on this tower.
At the burgh of ours it is divided like this: Seven young femmes watch by the lamp. Each watches
(for) three hours. In the time between they must do housework, learn and sleep. Have they watched
for seven years, they are free. They may then go among the people for observing their moral and for
giving advice. Has someone been femme for three years, she may then sometimes go with the elder
femmes.
The scribe must teach the femmes reading, writing and arithmetic. The grey (ones), or grafs, must
teach them justice and duty, moral knowledge, herb knowledge, healing knowledge, histories,
narratives and songs – besides all sorts of things which are necessary (to) them to give counsels. The
burgh-femme shall teach them how they shall set to work with this among the people.
Before a burgh-femme takes up her place, she must travel through the land a whole year. Three grey
burgh-lords and three elder femmes go along with her. So it worked (for) me also.
109
My journey was along the Rêne [Rhine] – this bank upwards, along the other side downwards. The
higher up I came, the poorer the people appeared to me. Everywhere in the Rêne one had made piers.
The sand that came against it was poured with water over sheep furs for winning gold. But hence the
girls wore no golden crowns. Formerly there had been more, but since we lost Skênlând [Scandinavia]
they have gone to the mountains. There they dig iron soil from which they make iron.
Above the Rêna [Rhine], between the mountains, there I have seen lake-dwellers [Marsacii]. The
lake-dwellers, that is people who live on the lakes. Their houses are built on piles. That is because of
the wild beasts and evil people. There are wolves, bears and black, dreadful lions.
And they are the neighbours, or adjacent (ones) of the Hêinde Krêkalandar [Italians], the Kælta-
followers and the savage Twiskers – all greedy for robbery and booty. The lake-dwellers help
themselves by fishing and hunting. The skins are processed by the women, and prepared with bark
from birches. The small skins (are as) soft as femme-felt.
The burgh-femme at New Freyjasburgh [Freiburg in Breisgau] told us that they were good, simple 110
people; but had I not heard spoken (about) them previously, I would have meant that they were no
Freyjans, but wilds – so shameless did they look. Their furs and herbs are bartered by the Rhein-
dwellers, and brought abroad by the steersmen.
Along the Rêne it was the same (as) in Lydas.burgh [Leiden]. It was a great river. On this river there
were also people who had houses on piles. But that was no Freyja’s people, but it was black and
brown people who had served as rowers to help the distant voyagers home. They had to stay there
until the fleet went out again.
At last we came to the Alderga [Oudegouw]. At the southern harbour-head stands the Wâraburch [in
Hoorn] – a stone house. Therein are all kinds of shells, conches, weapons and clothes from distant
lands preserved, brought along by the steersmen. A quarter (of an hour) from there is the Alderga – a
great river surrounded by sheds, houses and gardens – all richly decorated.
In the river a great fleet lay ready with banners of all sorts of colors. On Freyja’s Day [Friday] the
shields hang around on the shipboards. Some shone like the Sun. The shields of the viking [sea-king]
and the rear admirals were bordered with gold. After the river a canal was dug, 111 stretching from
there along the burgh Forâna [Vronen, Sint Pancras] and forth, with a narrow mouth [Egmond] to
(the) sea. For the fleet this was the exit and the Flí [Vlie] the entrance.
On both sides of the canal are beautiful houses painted with bright, shining colors. The gardens are
always fenced in by green hedges. I have seen women there who wore felt tunics as if it was writing
felt. Like in Stâveren the girls were adorned with golden crowns on their heads and with rings around
arms and feet.
Southward of Forâna there lies Ælkmârum [Alkmaarder Meer]. Ælkmârum is a lake or river. Therein
lies an island. On that island the black and brown people must rest, just as in Lydahisburgh [Leiden].
The burgh-femme at Forâna said (to) me that the burgh-lords went to them daily to teach them what
true freedom is, and how the people ought to live in love to win (the) blessing of Wralda’s spirit. Was
there any who would hear and managed to understand, then he was kept until he was fully qualified.
That was done to make the foreign people wise and for winning comrades everywhere.
I had been before in the Sâxanamarka, at the burgh 112 Mænnagârdaforda. But there I saw more
destitution than I traced wealth here. She answered: If it in the Sâxanamarka comes a suitor for
courting a girl, the girls there ask like this: “Can your house be free from the banished Twisklândar?”
“Have you killed anyone yet?” “How many buffalos have you caught so far”, and “how many bear
and wolf-skins have you so far brought to the market?”
From this it has come that the Saxmen have left the management to the women – that from (one)
hundred altogether not one can read or write. From this it has come that no one has (a) slogan on his
shield, but just a badly imitated shape of an animal that he has killed. And finally, from this it has
come that they have become very courageous – but nearly as stupid as the beasts that they catch, and
as poor as the Twisklândar with whom they make war.
Jrða and (the) sea were made for Freyja’s people. All our rivers run into the sea. The Lyda’s people
and the Finda’s people will exterminate each other, and we must populate the vacant lands. In the
sailing to and from 113 our prosperity lies.
Now, if you wish that the hinterlanders (shall) have concern in our wealth and wisdom, I will then
give you an advice. Let it become a custom (for) the girls to ask their suitors, before they say “yes”:
“Where have you sailed around in Wralda so far?” “What can you tell your children about distant
lands and about foreign people?” (If) you do like that, then the courageous boys will come to us. They
will be wiser and richer, and we will have no need (any) longer for those vile subjects.
The youngest of the femmes, of those who were with me, came from Saxsanamarka. Now, when we
came home, she had asked (about) leave to go to her house. Afterwards she has become burgh-femme
there, and from this it has come that so many Saxmen sail with the steersmen today.

My name is Frêðorik [Frederic] – surnamed Oera Linda, that is to say ‘over the linden’. In Ljudwardja
[Leeuwarden] I was elected to judge. Ljudwardja is a new village within the ring-dyke of the burgh
Ljudgarda, of which the name has come to shame.
During my time much has happened. I have written much about it, but also afterwards many things
were related (to) me. I will write a history about this and 114 that after this book – to the honour of the
good persons, (to) the dishonour of the bad.
In my childhood I heard complaints everywhere: “A bad time was coming!” The bad time did come.
Freyja had forsaken us. She had withheld her watch-femmes, because idolatrous images were found
within our land poles. I burnt with curiosity to see those images.
In our neighbourhood an elder-femme tottered in and out of the houses, always speaking out about
(the) bad time. I pulled up alongside her. She stroke me over (my) cheek. Now I became bold and
asked if she once would show me (the) bad time and the images. She smiled good-naturedly and
brought me to the burgh.
A grietman asked me if I could read and write yet. “No”, I said. “Then you must first go ahead and
learn”, he said, “else it may not be shown you”. Daily I went to the scribe (to) learn. Eight years later
[c. 309 BC] I heard our burgh-femme had practiced whoredom, and some burgh-lords had committed
treachery with the magus – and several persons were on their side.
Everywhere division arose. There were children who rebelled against their parents. In secret were the
sensible persons murdered. The old femme who made it all ap- 115parent, was found dead in a ditch.
My dad, who was (a) judge, wanted to have her avenged. By night he was murdered in his house.
Three years later [c. 306 BC] the magus was boss without battle. The Saxmen had remained pious and
upright. To them all good people fled. My mum died from it. Now I did like the others.
The magus boasted about his shrewdness, but Jrða should emphasize for him that she would not
tolerate any magus or idols on the holy womb whence she bore Freyja. Just as the wild horse shakes
his mane after he has made his rider grass-fallen [i.e. ‘thrown him off’], so also Jrða shakes her forests
and mountains. Rivers were spread over the fields, (the) sea boiled, mountains spewed into the clouds
– and what she had spewed the clouds dropped back on Jrða.
At the beginning of the Arne month [August] [306 BC] Jrða tipped northwards. She sank down, still
lower and lower. In the Wolfa month [December] Dênemarka of Freyjasland lay buried under the sea.
The forests in which the images were, were raised up and (a) play (for) the winds.
The year after [305 BC] (the) frost came in the Herde month [January], and laid old Freyjasland
hidden under a plank [sheet of ice]. In (the) Sella month [February] storm-wind came 116 from the
north, bringing along mountains of ice and stones. When spring came, Jrða threw herself up. The ice
melted away, ebb came, and the forests with the images drifted towards (the) sea. In the Winna or
Minna month [May] every daredevil went back home again.
I came with a femme [Wiljo] to the burgh Ljudgârda [in Leeuwarden]. How miserable it looked! The
forests of the Lindawrda [‘the Linda places’] were almost gone. Where the Ljudgârda had been, was
sea. Its heaves swept the ring-dyke. (The) ice had brought away the tower, and the houses lay
intertwined (with) each other. In the slope of the dyke I found a stone. Our scribe had inscribed his
name there. That was a beacon to me.
As had fared with our burgh, it had also fared with the others. In the highlands they were destroyed by
soil [Jrða], in the lowlands by water. Only Freyjasburgh [Den Burg] at Texlând [Texel] was found
uninjured, but all the land which had laid northwards was below the sea, or has not (been) brought up.
On the coast of Flímâre [Vliemeer, IJsselmeer] (there) have, according to report, come thirty salty
lakes – formed by the forests which were displaced with ground and everything; in West Flíland
[West Vlieland] (there are) fifty.
The canal which had run straight through the land from Aldergâ, was sanded up and 117 destroyed. The
steersmen and other traveling people who were at home, had saved themselves with family and
relatives upon the ships. But the black people of Lydaburch [Leiden] and Alikmarum [Alkmaarder
Meer] had done the same. While the blacks drifted southwards, they had saved several girls; and since
no one came and asked (for) them, they kept them as their wives.
The people who came back went all (to) live within the ring-dykes of the burghs, because outside
there it was only mud and marshland. The old houses were clumped together. From the hinterlands
one bought cows and sheep, and inside the big houses (in) which the femmes before had resided, now
textile and felt were made for life’s sake. That happened 1888 years after Âtlând sank [305 BC].

For 282 years [since 587 BC] we had not had any mother of honour; and now [305 BC], (when)
everything seemed nearly lost, one went (about) electing one. The lot fell upon Gosa – surnamed
Makonta. She was burgh-femme to Freyjasburgh in Texlând – bright of head and clear of mind, very
good; and because only her burgh was spared, everybody saw in that her call.
Ten years later [295 BC] came the steersmen of Forana [Vroonen, Sint Pancras] and Lydaburgh
[Leiden]. They wanted (to) drive the black people with wives and children out of the land. Thereover
they wanted 118 (to) obtain the mother’s advice. But Gosa asked: “Can you conduct a few back to their
lands, then you ought to do it quick, otherwise they will not find their family again.” “No”, they said.
Then Gosa said: “They have tasted your salt and eaten your bread. They have placed their bodies and
lives under your protection. You must examine your own hearts. But I will give you an advice: Keep
them until you are able to conduct them back home. But keep them outside your burghs, watch over
their moral and teach them like they were Freyja’s sons.
Their wives are the strongest here. Their blood will disappear like smoke, till at last nothing but
Freyja’s blood will remain in their descendants.” So, they have remained here. Indeed, I now wish
that my descendants observe upon this in how far Gosa spoke truth.
When our lands began to come back (to normal) again, there came bands of poor Saxmen and women
to the places of Stâvere [Stavoren] and the Alderga [Oudegouw], to seek golden and other jewelleries
from the swampy ground. But the steersmen would not allow them. Then they went to inhabit the
vacant villages of West Flílând [West Vlieland] to preserve their lives.

Now I will write how the Gêrtmen 119 and many Hêlênja-followers came back.
Two years after Gosa became mother there came a fleet falling into the Fímare [Vliemeer] [302 BC].
The people shouted: “What a blessing!” They sailed to Stavere [Stavoren] – there they shouted
another time. The banners were on top, and by night they shot fire-arrows into the air.
When morning dawned some (of them) rowed in a pinnace into the harbour. Again they shouted:
“What a blessing!” When they landed, a young guy leaped up (on the) wall. In his hands he had a
shield. Thereupon bread and salt were laid. Thereafter came a graf. He said: “We come from the Far
Krêkalands to preserve our custom. Now we wish (that) you would be so generous (as) to give us so
much land that we can live from it.” He told a whole story, which I will better write afterwards.
The grafs did not know what to do. They sent messengers everywhere – also to me. I went about, and
said: “Now that we have a mother, we ought (to) ask her for advice.” I went with (them) myself. The
mother, who already knew (it) all, said: “Let them come, then they may help us (to) keep our land.
But do not let them stay in one place, so that they become powerful over us.” We did as she had said,
which was entirely after their mind.
Fryso remained with his people in Stavere [Stavoren], which they made again 120 into a seaport, as
well as they could. Wichhirte went with his people eastwards to the Êmuda [Westeremden]. Some of
the Ionians, who meant that they were descended from the Alderga people, went there. A small
number who believed that their ancestors came from the Sjvgon Êlanda [Zeeland], went ahead and
settled themselves down within the ring-dyke of the burgh Walhallagâra [Middelburg].
Ljudgêrt, the rear admiral of Wichhirte, became my comrade – afterwards my friend. Out of his diary
I have the story which will follow hereafter:

No one managed to withstand him, but we steersmen who sat by the sea, we shipped with us all our
portable possessions and went away. When Alexander heard that such a great fleet had escaped him,
he became like furious – swearing that he would sacrifice all the villages to the flames if we would
not come back.
Wichhirte lay sick in bed. When Alexander heard that, he waited till he was better. Afterwards he
came to him, speaking very kindly. 121 But he threatened, like he had done before.
Thereafter Wichhirte answered: “O very greatest of kings, we steersmen go everywhere. We have
heard about your great deeds; therefore we are full of respect for your weapons, and yet more for your
knowledge. But we others, we are free-born Freyja’s children – we cannot be any slaves. (Even) if I
would, the others would rather die – for thus it is recommended in our laws.”
Alexander said: “I will not make your land my booty, nor your people to my slaves. I just want that
you will serve me for payment. Thereupon I will swear by both our gods, (so) that no one shall blame
me.” When Alexander afterwards shared bread and salt with him, Wichhirte had chosen the wisest
part. He let the ships be fetched by his sons. When they were all back, Alexander hired them all.
So, he wanted (to) sail his people to the holy Gôngga [Ganges], which he had not been able to reach
by land. Now he went ahead and chose all those among his people and of his soldiers who were used
to sail on the sea. Wichhirte had become sick again, therefore I went along alone – and Nêarchus
[Nearchus] on the king’s behalf. The expedition came to an end without any advantage, inasmuch as
the 122 Ionians always were in enmity with the Phonisjar [Phoenicians] – which Nêarchus himself
could not be any boss over.
However, the king had not been (in) quiet. He had let his soldiers cut trees and make planks (of them).
With (the) help of our timbermen he had made ships thereof. Now he wanted to be sea-king himself,
and sail up the Gongga with his whole army. But the soldiers, who came from the mountainous land,
were anxious for the sea. When they heard that they had to (come) along, they set fire to the timber
sheds. Thereby our whole village was laid in ashes [325 BC].
At first we believed that Alexander had ordered it, and everyone stood ready to choose the sea. But
Alexander was furious. He would let the soldiers be put to death by his own people. But Nêarchus,
who was not only his chief officer [admiral], but also his friend, advised him to do otherwise. Now he
behaved as if he believed an accident had done it. But he dared not resume his expedition.
Now he wanted to go back, but before he did that, he let first investigate who were the guilty (ones).
(As) soon (as) he knew it, he let them all be without weapons, to make a new village. But he let his
own people be armed to 123 control the others, and to build a burgh [according to history in 325 BC].
We must take with us wife and children. Coming to the mouth of the Êuphrat [Euphrates] we could
then choose a place there, or turn back. Our payment would be allotted to us in any case.
Upon the new ships which had eluded the fire, he let Johniar [Ionians] and Krêkalanders [Greeks and
Italians] go. He himself went with his other people along the coast, through the arid deserts [according
to history in 324 BC] – which means through the land that Jrða had heaved up from the sea, when she
heaved up the strait after our ancestors when they came into the Râde sê [Red Sea].
When we came to New Gêrtmanja – New Gêrtmanja is a harbour which we have made ourselves, for
there to water [take in water] – we met Alexander with his army. Nêarchus went ashore and waited
(for) three days. Then it went forth again. When we came to the Êuphrat, Nêarchus went ashore with
the soldiers and many of his people.
But he came soon back. He said: “The king lets you request (that) you should do yet a small
expedition for his sake – to the end of the Râde sê [Red Sea]. Thereafter everyone shall get as much
gold as he could carry.” When we came there, he let us show where the strait had been before.
Thereafter he reposed (for) thirty-one days looking steadily out over the desert.
At last there came a troop of people, bringing with them 124 two hundred elephants, (one) thousand
camels – loaded with wooden balks, ropes, and all kinds of tools, for towing our fleet to the Middelsê
[Mediterranean Sea]. That astounded us, and appeared bad to us; but Nêarchus told us (that) his king
would emphasize (to) the other kings that he was mightier than the kings of Ðíris [Tyre] had been
before. We should just give help. That would surely do us no harm.
We had to give way, though, and Nêarchus knew to work it all out so correct that we lay in the
Middelsê before three months were gone. When Alexander heard how his undertaking had turned out,
he became so foolhardy that he would deepen out the dry strait – to the mockery of Jrða. But Wralda
let his spirit free – therefore he drowned in wine and in his overconfidence before he could begin it.
After his death the empire was divided among his princes. They would each one secure a part for their
sons, but they were disagreeing. Everyone wanted to keep his part, and even increase. Then came war
[319 BC], and we could not return. Now Nêarchus wanted (that) we should settle down on
Phoenicia’s coast, but no one wanted to do that. We said (that we) would rather dare 125 to go to
Freyjasland.
Then he brought us to the new harbour of Aðenja [Athens], to where all true Freyja’s children had
formerly wandered. We soldiers went forth for life-necessities and weapons. Among the many princes
Nêarchus had a friend by the name (of) Antigonus. These fought both for one goal – so they said, as
helpers of the royal lineage – and further, to give all Krêkalands their old freedom back.
Antigonus had, among many others, a son who (was) called Demêtrius – later nicknamed the City-
defeater. These once set off to the city (of) Salâmes [Salamis on Cyprus]. After he had had to fight
there (for) a whole while, he had to fight against the fleet of Ptholemêus [Ptolemy I Soter].
Ptholemêus – so was the prince called who ruled over Êgiptalând [Egypt.]
Dêmêtrius won the battle – not through his soldiers, though, but because we had helped him. We did
that of comradeship to Nêarchus, because we recognized him as mixed blood – with his fair skin and
blue eyes with white hair. Afterwards Dêmêtrius flew at Hrodus [Rhodes] [305 BC]. We brought his
soldiers and life-necessities over there. When we came to Hrodus the last time, the war had withdrawn
[according to history in 304 BC]. Dêmêtrius had sailed to Aðenja [Athens]. When our king
understood that, he led us back.

When we then came into the harbour [of Aðenja] [304 BC], 126 the whole village was immersed in
grief. Friso, who was king over the fleet, had a son and a daughter at home, so very fair as if they had
come just from Freyjasland – and so wondrously beautiful as no one could remember. The rumour
about it went all over the Krêkalands, and came to the ears of Demêtrius.
Demêtrius was vile and immoral, and he thought that everything was free to him. He let the daughter
be openly abducted. The mother (sic!) dared not wait for her ‘Joi’. (The steersmen’s wives name their
men ‘Joi’ [‘Joy’] – that means ‘pleasure’. They also say ‘Swêthirte’ [‘Sweetheart’]. The steersmen
call their wives ‘Trâst’ [‘Comfort’] and ‘Fro’, or ‘Frow’ – that means ‘delight’; also ‘Frolik’ [‘Frolic’]
– which is equal to ‘delight’.)
As she dared not wait for her husband, she went with her son to Dêmêtrius and begged (that) he
should give her her daughter back. But when Demêtrius saw her son, he let him (be) conducted to his
palace and did the same with him as he had done with his sister. To the mother he sent a pouch of
gold, but she flung it into (the) sea. When she came home she was insane. Everywhere she ran about
the streets: “Have you not seen my children?” Oh woe! Let me seek shelter by you, for my Joi will
kill me as that I have brought away his children!”
127
When Demêtrius heard that Friso was at home, he sent a messenger to him saying that he had taken
in his children to bring them into a high position, as (a) reward for his services. But Friso, who was
proud and insensitive, sent a messenger with a letter to his children. Therein he urged them (that) they
should be to Demêtrius’ desire [will], since they craved their happiness.
But the messenger had yet another letter – with venom. In it he ordered (that) they should take it in –
“because”, he said, “your life is involuntarily defiled – you shall not be blamed for that. But if you
defile your soul, then you will never come to Walhâlla [Valhalla]. Your spirit will then roam about
across Jrða without being able to see the light. Like the bats and night owls you will all your days hide
in your caves, coming out by night; then cry and howl about our graves, while Freyja must turn her
head away from you”. The children did like they were commanded. Demêtrius let their bodies be
thrown into the sea, and to the people (it) was said that they had fled.
Now Friso wanted to sail with each and all to Freyjasland, where he had been before. But most (of
them) would not do that. Now Friso went ahead and shot the village with 128 the royal stock sheds into
fire. Then nobody could or dared remain, and all were glad that they were out. Except wives and
children, we had left everything behind, but we were loaded with life-necessities and war equipment.
Friso had still no peace. When we came to the old harbour he went off with his courageous people,
and shot unexpectedly fire into those ships which he could reach with his arrows. After six days we
saw the battle fleet of Demêtrius coming up against us. Friso ordered us (that) we must keep the small
ships astern in a broad line, the large with wives and children ahead.
Further, he asked we should take the cranebows off forward and fasten on the sternpost. “Because”,
he said, “we ought to fight in flight. No one may risk to pursue one single enemy.” “So”, he said, “is
my decision”. While we were busy with that, wind came against our prow – to the fright of the
cowardly and the wives. Because we had no (other) slaves than those who followed us by (their) own
will, we managed not to escape them by rowing, though.
But Vvralda knew well why he did so; and Friso, 129 who understood it, let immediately the fire-
arrows (be) laid in the cranebows. Likewise he asked that no one should shoot before he had shot.
Forth he said that we all must shoot at the midmost ship. “Is the target well placed”, he said, “then the
others will come to help him, and then must everybody shoot as the very best he can”.
When we now were one and a half chain away from them, the Phoenicians began to shoot. But Friso
did not answer before the first arrow fell down six fathoms [c. 10 metres] from his ship. Now he shot
– the others followed. It resembled a rain of fire, and because our arrows also went with the wind,
they all were (set) into fire and (it) reached even the third line. Everybody whistled and rejoiced, but
the cries of our opponents were so loud that the heart shrank for us.
When Friso meant that it might be enough, he let it leave off, and we sped away. But after we had
hurried on for two days, there came another fleet within sight – of thirty ships, which steadily caught
up with us. Friso let us become ready again, but the others sent forward a light pinnace full of rowers.
Their messengers begged on behalf of all if they could sail with (us). They were Johniar [Ionians].
They were sent by force by Demêtrius to the 130 old harbour. There they had heard about the battle,
and now they had put on the noble sword [‘taken courage’] and followed us.
Friso, who had sailed a lot with the Ionians, said: “Yes”. But Wichhirte, our king, said: “No.” “The
Johnjar [Ionians] are idol servants”, he said, “I have heard myself how they call upon them.” Friso
said: “It comes from the barter with the true Krêkalanders. I have often done that myself, but I am as
strong a Freyjan as the finest of you.”
Friso was the man who sent us to Freyjasland, so the Ionians went with (us) – it also seemed after
Wralda’s mind, because before three months had passed we went along Britanja [Britain]; and three
days later we could shout: “What a blessing!”

This scripture is given (to) me [Frêðorik] – about Norhtlând [‘Northland’] or Skênland [Scandinavia]:
During the times when our land sank down [306 BC] I was in Skênland. There it went (about) like
this: There were great lakes which expanded from the ground like a bubble. Then they split apart.
From the rents came stuff like it was glowing iron.
There were mountains where the peaks broke off. These rolled down and brought away forests and
villages. I saw myself that one mountain 131 was torn off from the other. It slid straight down. When I
afterwards went (to) see, there had come a lake.
When Jrða had bettered there came a duke out from Lindasburch [Spangereid] – with his people and a
femme. The femme proclaimed everywhere: “The magus is guilty of all the harm that we have
suffered.” They wandered continually forth, and the host became yet greater. The magus fled away.
One found his body – he had exterminated himself.
Then the Finns were driven away to a place [Finland] where they could live. Some were of mixed
blood – these could stay, but several went away with the Finns. The duke was elected to king. The
churches which had remained intact, were destroyed.
Since (then) the good North People often come to Texland [Texel] for the mother’s advice; but we
cannot consider them as any right Freyjans any longer. In the Dênamarka it has certainly happened as
with us. The steersmen – who there call themselves stalwart sea-fighters – went into the ships, and
afterwards they have went back.

Hail!
When the croder has rotated onward (for) some time, the successors shall then imagine that the faults
and misdeeds which the marshmen have brought with (them) were peculiar to their ancestors. I will
watch thereupon, and thus write as much about their customs as I have seen.
132
The Gêrtmen I can readily pass over – I have not mingled so much with them. But as far as I have
seen, they have for the most stuck to language and tradition. I cannot say that about the others. Those
who come from the Krêkalands are bad (in) the language, and one might not boast so much about the
tradition. Many have brown eyes and hair, they are angry and daring, and anxious from superstition.
When they speak, they mention those words first which must come last. For ald [‘old’] they say ‘âd’,
for salt ‘sâd’, ‘mâ’ for man, ‘sel’ for skil [shall], ‘sode’ for skolde [should] – too much to mention.
They also carry mostly foreign and shortened names, whereto one may attach no meaning. The Jônjar
[Ionians] speak better, though they omit the h; and where it should not be, it is pronounced.
When someone makes an image of a deceased, and it resembles, they then believe that the spirit of the
deceased enters into it. Therefore they have hidden all images of Freyja, Fæsta, Mêdêa, Ðjanja,
Hellênja and many others. Is there born a child, then the relatives come together and pray to Freyja
that she may let her femmes come to bless the child. (When) they have prayed, 133 no one may then
touch him or let (him be) heard. Does the child happen to cry, and keeps on with it for some time, is
that a bad sign, and one has to assume that the mum has committed whoredom.
Therefore I have already seen bad things. Does the child happen to sleep, it is then a sign that the
femmes has come over it. (If) it smiles in its sleep, the femmes have then promised the child
happiness. Constantly they believe in evil spirits, witches, sorceresses, gnomes and elfs – as if they
had come from the Finns.
Herewith I will finish, and now I mean that I have written more than any (of) my forefathers.
Freðorik.

Frêðorik, my husband, became 63 years (old). In 100 and 8 years he was the first of his people who
died peacefully. All others did succumb in battle, because (they) all fought with (their) own and
foreigners for right and duty. My name is Wiljo [Willo]. I am the femme who went with him back
home from Saxanamarka. Through conversation and intercourse it came to light that we both were of
Adela’s people. Then came love, and afterwards we became man and wife.
He left me five children – 2 sons and three daughters. Konerêd – so is 134 my first called, my second
Hâchgâna. My eldest daughter is called Adela, the second Frulik, and the youngest Nocht.
When I went to Saxanamarka, I saved three books – the Book of Songs, of Narratives, and the Book
of Healing. I write this so that one may not think that they are from Apollânja. I have had much pain
because of that, and will consequently also have the honour.

This is Hellenja’s writings. I have put them far up because they are the oldest:
All true Freyjans – hail! In earlier times the Slavonic people knew nothing of liberty. They were
brought under the yoke like oxen. They were chased into Jrða’s crust to prospect metals, and from the
solid rock they had to chisel houses as homes for princes and priests.
Of all what they did there 135 was nothing to themselves; but everything had to serve to make the
princes and priests still richer and mightier, to the detriment of themselves. During this work they
became grey and stiff before they were of age, and died without satisfaction although Jrða gave them
in superfluity to the benefit of all her children.
But our runaways came, and our banned fared through the Twisklânds to their markets, and our
steersmen came into their harbours. From them they heard spoken of equal freedom and just, and of
the laws which nobody can be without. It all was soaked up by the miserable people like dew on the
dry fields. When they were full the most daring persons began to rattle with their chains, so that it
made torment to the princes. The princes are proud and stout, therefore there is also still deed in their
hearts. They discussed it together and gave/bestowed some of their superfluity.
But the cowardly, hypocritical priests did not manage to suffer that. Among their crafty gods they had
also created wrathful Lords. Pest came into the lands. Now they said the Lords were 136 angry with the
disobedience of their bosses. Then the most daring persons were strangled in their chains. Jrða had
drunken their blood. With that blood she fed pleasures and delights, and all those who ate thereof
became wise.
16 times 100 years [593 BC] (had) elapsed since Âtlând sank, and at that times something happened
which nobody had assumed. In the heart of Finda’s Land [Asia], up in the mountains, lies a valley that
is called Kasamír [Kashmir] – that is, ‘Seldom’. There a child was born. His mum was the daughter of
a king, and his dad was a high priest.
To avoid shame they had to avoid their own blood, therefore he was brought outside the place, to poor
people. It was not concealed from him, though, therefore he did all to get and gather wisdom. His
intellect was so great that he understood all what he saw and heard. The people regarded him with
respect, and the priests were anxious about his questions.
When he was of age he went to his parents. They had to hear hard things. To get rid of him they gave
him abundance of costly stones, but they dared not openly acknowledge him 137 as their own blood.
Overburdened with sorrow over the false shame of his parents, he went to wander about. While faring
forth he met a Freyjan steersman who served as a slave. From him he learnt our morals and customs.
He bought him free, and they have remained friends till death.
Overall where he wandered forth he taught to the people that they must not tolerate any rich (men) or
priests – that they must beware themselves of false shame, which everywhere does harm to the love.
“Jrða”, he said, “bestows her gifts in measure (as) one rips her skin – that one ought to dig, to plough
and to sow in it, if one want to reap from it. “But”, he said, “no one needs to do it for another unless
that it takes place by common will or by love.
He taught that nobody should grub in her crust for gold or silver or costly stones, whereto envy clings
and love flees away. “To adorn your girls and wives”, he said, “you are given rivers enough”.
“No man”, he said, “is capable of giving all persons equal riches and equal fortune. But it is all
persons’ duty to make the people as equally rich 138 and to give (them) so much satisfaction as is to be
approached. “No knowledge”, he said, “one should despise, but to share equally is the greatest
knowledge which time may teach us, because it prevents annoyance from Jrða and feeds love”.
His first name was Jesus; but the priests – who particularly hated him – called him Fo, that is ‘false’.
The people called him Krisen – that is ‘herder’, and his Freyjan friend called him Bûda – because he
had in his head a treasure of wisdom, and in his heart a treasure of love.
At last he had to flee from the revenge of the priests, but overall where he came his teaching had went
ahead of him, and overall where he went his offenders followed after him like his shadow. When
Jesus had thus fared around for twelve years, he died. But his friends preserved his teaching and spoke
where there existed ears.
What do you think that the priests did? That I must tell you; you must pay particular attention to it,
too. Moreover, you must watch over their business and intrigues with all the powers which Wralda
has laid in you.
While Jesus’ teaching rushed over Jrða, the false priests went to the land of his birth announcing his
death. They said that they 139 were among his friends. They pretended great grief, tearing their clothes
into pieces and shaving their heads bare. In the caves of the mountains they went to live. But they had
brought their treasures therein. There inside they made images of Jesus.
These images they gave to the credulous thinking people. At the very last they said that Jesus was a
god, that he had confessed it to them himself, and that all who would believe in him and in his
teaching hereafter should come in his kingdom, where there is pleasure and delight.
Since they knew that Jesus had inveighed against the rich, they then proclaimed everywhere that
having poverty and being simple were the doors to come into his dominion – that those who had
suffered the most here on Jrða hereafter would have most satisfactions. While they knew that Jesus
had taught that one had to control and curb one’s passions, they then taught that one had to kill all
one’s passions, and that the perfection of the people consisted in that they were as unaffected as the
cold stone.
Now, to make people certain that they did like that, they thus pretended 140 poverty in the streets; and
to further convince that they had killed all their passions, they took no wives. But if a daughter had
(made) a misstep, then she was swiftly forgiven that. “The weak”, they said, “one must help, and to
save their own soul one must give much to the church”.
By doing so they had wives and children without household, and they became rich without working;
but the people became much poorer and more miserable than ever before.
The doctrine, whereby the priests do not require any other knowledge than idolatrous counsel, holy
image and unjust customs, spread itself out from the east to the west, and will also come to our lands.
But when the priests will imagine that they have put out all light from Freyja and from Jesus teaching,
then there will in all places stand persons up who have in silence preserved truth among themselves,
and hidden (it) from the priests. These shall be of prince blood, of priest blood, of slave blood, and of
Freyja’s blood. They shall bring their lamps and the light outside so that all people can see (the) truth.
They shall cry woe over the acts of the priests and princes.
141
The princes who love truth and justice, they shall recede from the priests. Blood shall flow, but
thence the people shall gather new powers. Finda’s folk shall turn its inventiveness into common
advantage, that Lyda’s folk its strength, and we our wisdom. Then the false priests be swept away
from Jrða.
Wralda’s spirit shall be honoured and invoked overall and everywhere. Only the laws which Wralda
in the beginning laid into our mind shall be listened to. There shall not be any other masters or princes
or bosses than those who are elected by common will.
Then Freyja shall rejoice, and Jrða shall bestow her gifts only to the working person. All this shall
begin four thousand years after Âtland sank; and a thousand years later [2806 AD] there shall no
longer be any priests or force upon Jrða.
Delâ, nicknamed Hellênja. Watch!

Thus runs Frana’s last will:

All noble Frisians – Hail! In the name of Wralda, Freyja and the freedom I greet you, and pray you: If
I should die before I have named (a) successor, then I recommend Tüntja (to) you, who is burgh-
femme in the burgh of Mêdêasblik [Medemblik]. Till now 142 she is the best.

I have also done more. When Gosa Makonta was dead – whose goodness and clear-sightedness has
become a saying, I went then to Texlând alone to transcribe the writings which she had left behind;
and when the last will of Frâna [141/26-33] was found, and the posthumous writings of Dela or
Hellênja [134/22-141/25], I did it once more.
This has Gôsa left behind:
Hail, all people! I have nominated no mother of honour, because I knew none – and it is better for you
to have no one than one whereupon you cannot trust.
(A) bad time has passed by, but there comes another. Jrða has not born it, and Wralda has not created
it. It comes from the East – from the bosoms of the priests. So much suffering shall it breed that Jrða
not can drink all the blood of her slain children. It will spread darkness over the mind of the people –
like thunderclouds before the sunlight. Overall and everywhere cunning and idolatrous practice shall
contend with justice. Justice and liberty shall succumb, and we with them.
But this profit shall wreak its (own) loss. Our descendants shall teach their people and slaves the
importance of three words. They are: universal love, liberty and justice. First they shall dawn,
afterwards struggle with darkness, until it becomes bright and clear in everyone’s heart and head.
Then force shall be swept from Jrða like thunderclouds by storm-wind, and all idolatrous practice
shall manage nothing against it. Gôsa.

My forefathers have written this book in succession.

Above all, I will do this because there is in my state no burgh left in which the events are written
down, like before. My name is Konerêd [Conrad]. My dad’s name was Freðorik [Frederic]; my
mum’s name, Wiljow [Willow]. After dad’s death I was elected as his successor, and when I turned
fifty years one elected me as (the) highest grietman.
My dad has written how the Lindawrda [‘Linda places’] and the Ljudgârdne [‘People’s Gardens’] are
razed. Lindahêm [Kuinre] is also gone – the Lindawrda in part. The northern Ljudgârdne are
concealed by the salt sea – the foaming waves lick at the ring-dyke of the burgh. Like dad has related,
the harbourless people have started up, and have built small houses within the ring-dyke of the burgh.
Therefore the circuit is now called Ljudwerd [Leeuwarden]. The steersmen say Ljvwrd, but that is
misspeech.
In my youth the other land that lay outside the ring-dyke was all marsh and swamp. But Freyja’s
people are faithful and diligent; they were neither tired nor weary, because their goal led to the best.
By digging ditches and making coastal dykes from the soil which came from the ditches, we have thus
a good home again outside the ring-dyke – which has the shape of a hoof, measuring three 144 poles
eastwards, three poles southwards and three poles westwards.
These days we are engaged in ramming water-poles – to get a harbour, and at the same time to protect
our ring-dyke. When the work is finished, we will then lure out steersmen. In my youth it was in a
pretty bad way here, but today the small houses are yet houses which stand in a row, and faults and
shortcomings which had sneaked herein with poverty, have drifted out by the flood. From this
everybody may learn that Wralda, our All-Feeder, feeds all his creatures – provided that they maintain
courage and will help each other.

Now I will write about Friso.

Friso, who already was powerful through his people, was also elected as highest graf by Stâveren’s
surrounding people. He scorned about our mode of land-defence and sea-fight, therefore he has
established a school wherein the boys learn to fight in the Krêkalandic manner. But I believe that he
has done that to tie the young folks onto his string.
I have also sent my brother there – that is now ten years ago. Because I thought, now (that) we have
no mother (any) longer to protect the one against the other, I ought to watch double (so) that he do not
become a master (over) us. 145 Gosa has not named any follower (for) us, therefore I will not pass any
judgement, but there are still elder bad-thinking people who mean that she had agreed with Friso
about it.
When Gosa was dead, the people from all places would then elect another mother. But Friso, who was
engaged in making a dominion for himself, Friso did not want any advice or command from Texland.
When the messengers of the Land-dwellers came to him, he spoke and proclaimed: “Gosa”, he said,
“has been far-seeing, and wiser than all grafs together, and still she had not found any light or clarity
in her case. Therefore she had had no courage to choose a follower, and to choose a follower who was
unfavourable – unfortunately, she had realized that. Therefore she had written in her last will that (it)
is better for you to have no mother than one whereupon you cannot rely.”
Friso had seen a lot. He was brought up in war, and he had learnt and gathered precisely as much as
he needed from the intrigues and cunnings of the Gvlum [Galatians, Gauls] and princes, to lead the
other grafs to where he wanted them. Look here how he went about with that:
146
Friso had taken another wife here – the daughter of Wilfrêðe. In his time he was the highest graf of
Staveren. Thereby he had won two sons and two daughters. Through his calculation is Kornêlja, his
youngest daughter, married to my brother [Hâchgâna].
‘Kornêlja’ is bad Freyjan [Frisian], and must be written ‘Kornhêlja’. Wêmod, his eldest, he has tied to
Kâvch. Kavch, who also went to school with him, is the son of Wichhirte, the Gêrtmanian king. But
‘Kavch’ is also bad Freyjan and must be ‘Kâp’. So, they have brought along more bad speech than
good traditions.
Now I must turn back to my story. After the great flood [306-305 BC] about which my dad has
written, many Juttar [Beachcombers] and Lêtne were carried with the ebb out of the Balda [Baltic] or
Kwâde [Bad] Sea. At Kâthisgat [Kattegat] they drifted in their canoes (and became) stuck in the ice in
the Dênemarka [Denmark]; and there they have been sitting. There were nowhere any people in sight,
therefore they have occupied the land. After their name they have called the land Juttarlând [Jutland].
Afterwards many Dênemarkers came back from the highlands, though. But these settled themselves
down more south. And as those steersmen came back who had not perished, the one went 147 with the
other to the Sea [Zealand] or water lands [islands]. Through this providence the Juttar
[Beachcombers] could keep the land to which Wralda had brought them. The Sêlandic steersmen,
who would not help or maintain themselves with fish only, and who had a bad grudge against the Gols
[Galatians, Gauls], they went thereafter to plunder the Phonisjar [Phoenician] ships.
In the south-west point of Skênland [Scandinavia], there lies Lindasburch – nicknamed Lindasnôse
[Lindesnes in Norway], established by our Apol, like it stands described in this book. All coast-
dwellers and surrounding people from there have remained true Freyjans, but through the desire for
vengeance upon the Gols [Galatians, Gauls], and upon the Kæltan-followers, they went in joint
mission with the Sêlanders [Zealanders].
But that cooperation has not held ground, because the Sêlanders [Zealanders] had taken over many
different traditions and habits from the vile Magians – to the scorn of Freyja’s people. Thereafter
everyone went by himself robbing; but if it came to suit, then they stood faithfully by each other.
But at last the Sêlanders began to be in short of good ships. Their shipmakers had perished, and their
forests were swept off the land with ground and all. 148 Now there came unexpectedly three ships
(and) moored by the ring-dyke of our burgh [Ljudgârda]. Through the intrusions (into) our lands they
became bewildered and mis-sailed the Flímvda [Mouth of the Vlie].
The merchant who was sent along would have new ships from us. For this they had brought with them
all sorts of costly articles which they had robbed from the Celtic lands and from the Phoenician ships.
Since we had no ships ourselves, I gave them able horses and four armed urgent messengers along to
Friso; for in Stâveren and along the Aldergâ [Oudegouw], there the best warships were made – of
hard oak wood onto which there comes no rot.
While the sea-warriors waited with me, some Jutes [Beachcombers] were going to Texland [Texel];
and thereafter they had been with Friso. The Sêlanders [Zealanders] had stolen many of the strongest
boys, who had to row upon their benches; and (many) of their strongest daughters, for thereby to
breed children. The strong Juttar could not prevent it, because they had no good weapons.
When they had told (about) their misery – and therefore many words were exchanged, Friso at last
asked if they not had any good harbours in their region. “Oh yes”, 149 they answered, “a good one –
one created by Wralda. It is just exactly like your beer mugs. Its neck is narrow, but in its belly well
(over a) thousand big canoes can lay. But we had no burgh or burgh-weapons for keeping the pirate
ships thereout.”
“Then you must rather make”, Friso said. “Well advised”, the Jutes answered, “but we have no
craftsmen or building tools. We are all fishers and beachcombers, the others are drowned or (have)
fled to the highlands”. While they chatted like that, my messengers came with the Sêlândar gentlemen
to his estate.
Here must now be observed how Friso knew to dupe everybody, to the satisfaction of both parties,
and to the advantage of his own goal. He said to the Sêlanders that they should have fifty ships yearly,
of fixed measures and of fixed prices – equipped with iron chains and cranebows, and with full
equipment as is required and necessary for warships. But they should then let the Jutes in peace, and
all the people that belonged to Freyja’s children.
Yes, he would do more. He would urge out all our sea-warriors – that they should fight along and rob.
When the Sêlanders (Zealanders) had departed 150 he let forty old ships be loaded with burgh-
weapons, wood, hard-baked stone, timbermen, masons and smiths, by which to build burghs. Witto –
that is ‘white’, his son, he sent along for supervision.
Everything which has taken place there, has not been reported (to) me; but this much has become
evident: On both sides of the inlet is built a slave-burgh [Hals Entrenchment and Aggersborg].
Therein are people quartered that Friso hauled from the Saxanamarka [Saxony].
Witto had proposed Sjuchtherte and taken (her) as his wife. Wilhim – that is his dad called. He was
the highest alderman of the Jutes – that is highest grietman or graf. Wilhim died shortly thereafter, and
Witto was elected in his place.

What Friso did further.

From his first wife he had still retained two brothers-in-law, who were very sensible. Hetto – that is
‘heat’ – the youngest, he sent as a messenger to Kattaburgh [Kassel], that lies deep in the
Saxanarmarka [Saxony]. He had taken with (him) seven horses from Friso – besides his own, loaded
with costly things stolen by the sea-warriors. (Along) with each horse were two young sea-warriors
and two young riders dressed in extravagant clothes and (with) money in their pouches.
Just like he sent Hetto 151 to Kattaburgh, he sent Bruno – that is ‘brown’, the other brother-in-law, to
Mannagardavvrda [Münster]. Mannagardavvrda is written Mannagardaforda earlier in this book, but
that is mistaken.
All riches which they had with (them) were, according to the circumstances, given away to the princes
and princesses, and to the hand-picked girls. (When) his boys then came to the tavern for there to
dance with the young folks, they then let baskets of spice cake be brought, and skin-bags or barrels of
the best beer.
After these messengers he [Friso] continually let young folks travel across the Saxanar Marka, who all
had money in the pouches and (who) all brought with them presents or gifts; and in the tavern they
squandered it continually carelessly away. If it now happened that the Saxon boys looked envious at
it, they then smiled good-naturedly and said: “If you dare to fight the common enemy, then you can
give your bride even richer presents, and squander even more princely.”
Both of Friso’s brothers-in-law are married to daughters of the most renowned princes. And
afterwards the Saxon boys and girls came in whole queues down to the Flímâr [Vliemeer, IJsselmeer].
The burgh-femmes and the elder femmes who still knew their earlier greatness, 152 bowed not for
Friso’s activity, therefore they spoke nothing good about him. But Friso, (who was) smarter than
them, let them talk. But he spun the young femmes into his business with golden fingers.
They said everywhere: “We have no longer any mother, but that comes from us being of age. Today a
king suits us, so that we (can) win back our lands, which the mothers have lost through their
carelessness.” Further they spoke: “Every Freyja’s child is given the freedom to let his voice be heard
before it is (made a) decision by the election of a prince. But if it should come so far that you elect
yourselves a king again, then I will say my opinion too. After all what I can behold, Friso is chosen
thereto by Wralda, because he has wondrously brought him here.
Friso knows the intrigues of the Gols [Galatians, Gauls], whose language he speeks; he can thus
watch against their cunnings. Then there is yet something to behold: Which graf should one elect as
king without the others being envious at it?” Such talks were spoken by the young femmes; but the
elder femmes – although few in number – tapped their counsels out of another bag.
They spoke everywhere and to everyone. “Friso”, they spoke, “does like the spiders 153 do. By night
he spun webs in all directions, and by day he tricks his unthoughtful friends therein. Friso says that he
cannot stand any priests or puppet princes. But I say: He cannot stand any other than himself.
Therefore he will not tolerate that the burgh Stavja becomes rebuilt again. Therefore he will not have
any mother again. Today Friso is your counsellor, but tomorrow he will become your king, so that he
can judge over you all.
In the bosoms of the people (there) now arose two parties. The old and poor would have a mother, but
the young people – who were full of fighting spirit – would have a dad or king. The former called
themselves Mother’s Sons, and the second called themselves Dad’s sons. But the Mother’s Sons were
not noticed; for by the fact that many ships were made, it was abundance for shipmakers, smiths,
sailmakers, ropemakers, and for all other craftsmen. In addition the sea-warriors brought all sorts of
ornaments with (them). At this the women had pleasure, the femmes (had) pleasure, the girls (had)
pleasure, and thence all their stomachs had pleasure, and all their friends and comrades.
When Friso had kept house in Stâveren for about forty years, 154 he died [legends say in 245 BC].
Through his administration he had brought several states with each other again; but I dare not certify
if we thereby became (any) better. Of all (the) grafs who were before him, there has been no one as
famous as Friso. But as I said before – the young femmes spoke (in) his praise while the old femmes
did all to pursue him and make him hated by all people. Now, the old femmes did not ever manage to
disturb him in his operations with that, though, but by their proclamations they have nevertheless
achieved so much that he died without that he became king.

Now I will write about Adel, his [Friso’s] son.

Friso, who had learnt our history from the book of the Adelings, had done all to win their friendship.
His first son whom he won here with Swêthirte [daughter of Wilfreðe], his wife, he immediately
named Adel. And although he struggled with all his power for not to repair or build up any burghs
again, he sent Adel to the burgh at Texland [Texel], so that he could manage to become abler and
abler in all what belong to our laws, language and traditions.
When Adel counted twenty years [c. 280 BC], Friso let 155 him come to his own school; and when he
became qualified there, he let him travel through all states. Adel was a lovable fellow. On his journey
he had won many comrades. From that it has come that people has called him Aðarik [‘rich in
comrades’] – something which afterwards came to suit him so well; because when his dad was dead
he remained in his place, without that the election of another graf came into question.
While Adel was in apprenticeship at Texlând [Texel], there was afterwards a very lovely femme at the
burgh. She came from the Saxanamarkum [Saxony], from the state which is called Svôbalând
[Swabia]. Thereby she was in Texlând named Svôbene [Suobbina], although her name was Jfkja.
Adel had become fond of her, and she had Adel dear; but his dad bade him (that) he should yet wait.
Adel was obedient, but as soon as his dad was dead, and he established, he sent immediately
messengers to Berðholda, her dad, if he might have his daughter to wife.
Berðhoda [sic!] was a prince of undegenerate moral. He had sent Ifkja to Texlând in apprenticeship,
in the hope that she once would be elected as burgh-femme in her own land. But he had learnt to
know the desires of them both, therefore he went about and gave them his blessing. Ifkja was a 156
decent Freyjan. For as far as I have learned her to know, she has constantly worked and toiled in order
that Freyja’s children again can come under the same laws and under one union.
To get the people on her side, she had from her dad travelled with her fiancé through all Saxanamarka
[Saxony], and forth to Gêrtmannja [Germania]. Gêrtmannja – thus had the Gêrtmen called their state,
which they had acquired through Gosa’s directions. From there they went to the Dênemarka
[Denmark]. From the Dênamarka they went by ship to Texland [Texel]. From Texlând they went to
Westflíland [West Vlieland], and then along the sea to Walhallagâra [Middelburg]. From
Walhallagâra they went along the Sûder Hrênum [South Rhine, Waal], till they with great fear came
up the Rêne [Rhine] to the lake-dwellers [Marsacii], of whom our Apollânja has written.
When they had been here for a while, they went on to the delta. Now, when they for a time had been
on their way to the delta – before they came in the area of the ancient burgh of Aken [Aachen], four
guys were then unexpectedly murdered and stripped naked. They had come a little behind. My brother
– who was with (us) everywhere – had often forbidden them, but they had not listened.
The evildoers 157 who had done this, were Twisklânders who nowadays daringly come over the Hrêna
[Rhine] to murder and to rob. The Twisklânders – that is banished and departed Freyja’s children; but
their wives they have robbed from the Tartars. The Tartars are a brown Finda’s people – called so
because they challenge all people to fight. They are all riders and robbers – therefore the Twisklânders
have become equally bloodthirsty.
The Twisklanders who had done this offence, called themselves Free or Franks [‘Free and Franks’].
“There were”, my brother said, “red, brown and whites among (them). Those who were red or brown
bleached their hair white with lime-water. Since their faces were brown beside it, they were thereby
the more ugly, then.”
Thereafter they went around across Stâveren’s places. So lovable had they behaved themselves that
the people would keep them everywhere. Three months later Adel sent messengers to all (the)
comrades who he had won, and let them be urged (that) they should send him enlightened people in
the Minna month [May] […]

Here are two pages missing, probably because a copyist – possibly Hidde Oera Linda – did turn a sheet too much.

[…] “His wife [Ifkja]”, he said, “who had been a femme 158 at Texlând [Texel], had received a
transcript of it”. In Texland there were yet several writings found which are not transcribed in the
book of the Âdelings, of these writings Gosa had laid one by her last will – both of which must be
made public by the eldest femme as soon (as) Friso was dead.

Here is the writing with Gosa’s advice:

When Wr.alda gave children to the mothers of the human race, he then laid one speech in all tongues
and on all lips. This gift had Wralda given to the people, so that they with this could make (it)
recognizable to each other what one must avoid, and what one must pursue, to find blessedness and to
retain blessedness in all eternity.
Wralda is wise and good and all foreseeing. As he now knew that happiness and blessedness must flee
from Jrða if wickedness should deceive virtue, he therefore has corded to the speech a fair peculiarity.
This peculiarity consists in that one by that says no lie or can speek no deceitful words, without
stammering, or without blushing – through which one can identify the wicked 159 of heart
immediately.
Since our language thus leads to happiness and to blessedness, and thus also watches against the
wicked tendencies, it is therefore very rightly called God’s speech – and all those who hold it in
regard have pleasure from it.
But what has happened? As soon as it among our half-sisters and half-brothers turned up deceivers
who gave themselves out as God’s servants, just as soon it became different. The deceitful priests and
the wrathful princes who always conspired together, would live by high-handedness and act without
God’s laws.
In their foolishness they went about and have thought up other languages, so that they could speak
secretly in (the) presence of all others – about all evil things and about all disgraceful things, without
that stammering managed (to) betray them or blushing spoil their face.
But what is fostered from that? Just as the seeds of the good herbs come up from under the ground –
which are sown openly by good people in the bright day, likewise brings time the harmful herbs into
the light which are sown by evil people in the hidden and in darkness.
160
The lustful girls and the unmanly boys who whored with the vile priests and princes, called forth
the new languages from their lovers. Thus they have come further among the peoples, so that they
easily have forgotten God’s Speech.
Would you now know what came thereof? Now, (when) stuttering or face no longer disclose their evil
passions anymore, virtue has now retreated from their midst. Wisdom has followed, and freedom has
went with (it). Unity is raked away and division has taken up its place. Love has fled, and whoredom
sits with disdain by the table – and where justness formerly ruled, the sword is now ruling. Everyone
has become slaves – the people of their lords, (their lords) of malice, evil lusts and greediness.
Had they now thought up only one language, it had then possibly turned out a little better; but they
have invented as many languages as there are states. Thereby the one people could understand the
other people as less as the cow the dog and the wolf the sheep. This the steersmen can testify.
But from this it has now come thither that all Slavonic peoples look at each other 161 (as being) like
other people, and that they as punishment (for) their carelessness and for their transgression must
combat and fight each other so long that everybody is exterminated.

Now, here is my counsel:

Are you so eager that you alone want (to) inherit Jrða, then you ought to let no other language come
over your lips anymore than God’s speech; and then you ought to arrange, so that your own speech
becomes free from outlandish sounds. (If) you want that some of Lyda’s children and (some) of
Finda’s children stay, then you do just the same.
The language of the Ast-Skênlanders [East Scandinavians] is spoiled by the vile Magians. The
language of the Kæltan-followers is depraved by the sneaky Gols [Galatians, Gauls]. We have now
been so generous as to take the returning Hellêna-followers back into our midst again, but I fear and
am particularly anxious that they will repay our generosity by (the) spoil of our pure language.
We have befallen much, but among all the burghs which became destroyed and exterminated during
the bad time, Jrða has preserved Freyjasburgh [Den Burgh]. Thereto I must also report that Freyja’s or
God’s speech is preserved here just as uninjured.
Thus, here in Texland [Texel] one must 162 establish schools. The young folks must be sent here from
all the states which have retained the old customs. Afterwards those who are qualified should help the
others who wait for this at home.
Will the other peoples buy ironware from you, and speak and bargain with you, then they must return
to God’s speech. (If) they learn God’s speech, then the words “be free” and “have just” shall come
into them. In their brain it shall then begin to shine and to glow, so that it becomes a flame. This flame
shall devour all bad princes and all hypocritical and sneaky priests.
The local and remote messengers had delight in the writing, but there came no schools. Then Adel
founded schools himself. After him the other princes did like him. Adel and Jfkja went yearly (to)
inspect the schools. Did they then find among the locals and foreigners such ones who proclaimed
each other friendship, then both (of them) let great joy be shown. Had any such ones sworn each other
friendship, then they let everybody come together. Then, with great fuss they let their names be
written in a book – called by them The Book of Friendships. After-163wards a feast was held.
All these ceremonies were made to tie the separate branches of Freyja’s tribe together again. But the
femmes, who were angry at Adel and Jfkja, said that they did it for nothing else than to have a good
reputation, and for gradually to rule over another man’s state.

Among my dad’s [Freðorik’s] writings, I have found a letter written by Ljudgêrt, the Gêrtmæn.
Except certain matters which concern my dad alone, I give here the others to the best [for the sake]:
Pangab [Punjab] – that means ‘five waters’; and close to where we come from, is a river of
exceptional beauty – and called ‘Five Waters’ because four other rivers flow into the sea through its
mouth [the Indus estuary]. Farthest eastward is another great river, called (the) holy or sacred Gonggâ
[Ganges]. Between these rivers is the land of the Hindus. Both rivers run from the high mountains
(and) down to the delta. The mountains from which they flow, are so high that they reach into the
heavens, therefore the mountains are called the Himellæja [Himalaya] Mountains.
Among the Hindus and others from those lands, (there) are some people who come together in
silence. They believe that they are nondegenerate 164 Finda’s children. They believe that Finda was
born from the Himmellæja Mountains, from where she wandered with her children to the delta or
lowland. Some among them believe that she went with her children down the holy Gonggæ on the
foam, hence the river has been called (the) holy Gonggæ.
But the priests, who came from another land, let the people be traced and burnt; therefore they dared
not come out openly with their affair. In that land all priests are fat and rich. In their churches there
are found all sorts of idolatrous images – among them are several (of) gold.
To the west of Pangab, there are the Iranians or ‘Stubborn’, the Gedrosians or ‘Runaways’, and the
Oreitae or ‘Forgotten’. All these names were given them by the spiteful priests, because they fled
from them by reason of customs and faith.
Upon their coming [in 1550 BC] our forefathers had settled themselves down also on the eastern bank
of Pangab [Indus], but to the will of the priests they had also gone to the western bank. Thereby we
have learnt to know the Iranians and the others. The Iranians are not irate, but good 165 humans who
(do not) tolerate or worship any images. Nor will they accept any churches or priests; and just as we
uphold the holy light of Fæsta, they also uphold fire in their houses everywhere.
However, (if) one comes all the way westward, then one comes to the Gedrosians. About the
Gedrosians… these are bastardized with other peoples and speek all separate languages. These people
are really irate evildoers who constantly roam over the fields with their horses – who constantly hunt
and rob, and who enlist themselves as soldiers to the neighbouring princes, at whose will they cut
down everything they can reach.
The land between Pangab and the Gonggæ is as flat as Freyjasland by the sea – varied with fields and
forests, fruitful in all parts. But that cannot prevent that occasionally thousands of thousands succumb
from hunger. This famine can therefore not have been intended by Wralda or Jrða, but solely by the
princes and priests.
The Hindus are as submissive and afraid of their princes as are the hinds of the wolves, therefore the
Iranians and others have called them Hindus – which means ‘hinds’. 166 But frightful misuse is made
of their timidity. Do foreign merchants come for buying corn, then all is made into money. Through
the priests they become worth nothing, for these – even smarter and greedier than all princes
altogether – know very well that all the money finally come into their pouches.
Besides that the people there suffer much under their princes, they must also suffer even more from
the venomous and wild animals. There are big elephants which run in whole herds, which
occasionally tramples down whole fields of corn and whole villages. There are motley and black cats,
called tigers, which are so large as large calves, which devour men and beasts.
Beside many other reptiles, there are snakes from the size of a worm to the size of a tree. The largest
can devour a whole cow, but the smallest are even more dangerous than those. They keep themselves
hidden between flowers and fruits, to attack the humans who will pick thereof. Thus, (if) one is bitten,
one must then die, because against their venom Jrða has given no herbs – as long as the humans have
made themselves guilty of idolatry.
Further, there are sundry families of lizards, turtles and crocodiles. All these reptiles are, just as the
snakes, 167 from a worm to a tree-trunk in size. Besides that they are large or dangerous, (it) is their
names, all of which I cannot name. The very largest crocodiles are called algættar [alligators], because
they wolf down as greedily the rotten animals that drift with the streams from above to the delta, as
the living animals that they might catch.
On the west side of Pangab, from where we come and where I was born, there the same pleasures and
delights flourish and grow as on the east side. Formerly were also the same reptiles found there, but
our forefathers have burnt all coppices, and hunted for the wild animals so long that there are only few
left.
(If) one comes all the way west of Pangab, then one finds – besides fat pastures – also dry moorlands
which seem endless, occasionally varied with lovely areas by which the eye becomes captivated.
Among the fruits of my land (there) are many families which I have not found here. Among various
corns there are also golden – and golden yellow apples, of which some are as sweet as honey and
some as sour as vinegar.
By us nuts as large as children’s heads are to be found. Inside there sits cheese and milk. (When) they
become old, one makes oil from them. Of the 168 basts one makes rope, and from the shells one makes
cups and other utensils.
I have found in the forests here black and gooseberries. By us are berry trees like your linden trees, on
which the berries are much sweeter and tree times larger than gooseberries.
When the days are at their very longest, and the Sun shines on the top [zenith], then it shines straight
down on your head. Then, (if) you have sailed with your ship very far south, and you at midday turn
your face to the east, then the Sun shines upon your left side like it otherwise does upon your right
side. Hereby I will end – but after my writing it will fall out easily to discern the mendacious tall tales
from the true stories. Your Ljudgêrt.

My name is Bêden, Hachgâna’s son

Konerêd, my uncle, was never married, and thus (he) died childless. One has elected me in his place.
Adel, the third king of this name, had approved the election provided that I would recognize him as
his master. Besides the full legacy of my uncle, he gave me a whole piece of land that bordered on my
lot, on condition that I should place persons there who never would […] his people […]

Here are 20 pages missing. The Adel mentioned above, is Adel III, whose reign was 167-151 BC, if we choose to believe the
old Frisian historians. After him came Ubbo, who reigned 151-71 BC.

189
[sic!] […] therefore I will grant it a place here.

Letter of Rika the elder-femme, read out in Staveren at the Yule feast
You all whose forefathers came here with Friso – my reverence to you! Like (what) you mean, you
are unguilty of idolatry. I will not speak about this today, but today I will refer to a failing that is
hardly (any) better.
You know – or, you do not know – how Vvralda has a thousand glorious names. But you all know
this: that he is called Alfêder [All-Feeder], of the reason that everything is from him and grows as
food (for) his creatures. It is true that also Jrða is called sometimes Alfêdstre [All-Feederin], because
she bears all pleasures and delights with which human and animal feed themselves. Nevertheless, she
should bear neither pleasure nor delight if Vvralda gave her no powers.
Also women who let their children nurse at their breasts are called fêdstra [feederins]. But (if) Vvralda
gave no milk in them, the children would then not find any benefit from it – so that at the end of the
reckoning Vvralda alone remains fêder [feeder]. That Jrða sometimes is called Alfêdstre [All-
Feederin], and a mum fêdstre [feederin], that might be so; but that a man lets himself (be) called a
fêder [feeder] because he is a dad, that goes against all 190 reason.
But I know from where this foolishness comes. Listen here! It comes from our offenders; and if it is
followed, in consequence you will then become slaves – to the sorrow of Freyja and to the
punishment of your arrogance. I will relate how it fared with the Slavonic peoples – from that you can
learn:
The puppet kings [under the magus], who live by high-handedness, crave for Vvralda’s crown. From
envy that Vvralda is called Alfêder [All-Feeder], they wanted to be called ‘Feeders of the Peoples’.
Now everybody knows that no king rules over the growth, and that he is brought his food by the
people; but still they want to insist on their transgression.
In order that they could reach their goal, they have first not been satisfied with the free gifts; but they
have imposed on the people a tax. For the money which came thereof, they hired foreign soldiers
whom they quartered round about on their estates. Moreover, they took as many wives as they
desired, and the lesser princes and lords did the same.
As dispute and division sneaked into the households afterwards, and therefore complaints came; then
they had said: “Every man is the feeder of his household, therefore he shall also be master and judge
191
over (it).” Then arbitrariness came – and just as this ruled with the men over the households, it
went doing (the same) with the kings over their state and people.
When the kings had brought it so far that they were called ‘Feeders of the Peoples’, they went then
ahead and let images be made of their shape. They let these images be placed in the churches, next to
the images of the Lords; and those who would not bow before them were killed or put in chains. Your
ancestors and the Twisklanders had mingled with the puppet princes. From there they have learnt this
foolishness.
But not only that some (of) your men make themselves guilty of robbery of glorious names; I must
also complain of many of your wives. Are there found men among you who want (to be) in line with
Vvralda, (so) are there found women among you who want it with Freyja. As they have borne
children, they let themselves be called ‘mothers’; but they forget that Freyja bore children without
access to a man.
Yes, not only that they will deprive Freyja and the mothers of honour of their glorious names, whereto
they cannot reach, though – they do the same with the glorious names of their neighbours. There 192
are women who let themselves be called ‘ladies’, although they know that this name belongs to the
wives of princes only.
They also let their daughters be called ‘femmes’, although they know that no girl can be called so –
unless she belongs to a burgh. You all fancy that you become better by this name-robbery, but you
forget that envy clings to it, and that each badness sows its rod of punishment. (If) you do not turn
back, then time will give growth to it so strong that one cannot see the end to it.
Your descendants will be flogged by it; they will not understand from where the blows come. But
although you build no burghs for the femmes, and leave them to fate, nevertheless it shall endure.
They shall come out from wood and caves; they shall prove (for) your descendants that you are guilty
on purpose.
Then one shall condemn you. Your shadows shall rise frightened from the graves. They shall (call
upon) Wralda, they shall call upon Freyja and her femmes; but nobody shall be able to improve
anything on it before the wheel treads into another circuit. But that shall first happen when three
thousand years have elapsed after this century.
The end of Rika’s letter.

Two pages are missing here, according to the pagination. Ottema claims that more is missing (to 232). He also claims that
the author of the following section could be a son or grandson of Bêden. But that cannot possibly be right, as Bêden was a
nephew of Konerêd, who in turn was the son of Wiljo and Frêðorik, who lived during the natural disaster of 306-305 BC.
The author relates about incidents which according to history happened around 49 and 43 BC, therefore he must necessarily
have lived after that time and been a later member of the Oera Linda family. One thing is sure, though – he must have been a
prominent person in his lifetime, because when the burghs at Texland and in Stâveren eventually was put into fire, the folk-
mother and the burgh-femme of Stâvja rushed to him for shelter. He might have been the grietman of Âst-Flílând, like his
forefathers. He could not have been the grietman of West-Flílând – the state to which the burgh of the folk-mother belonged,
because he would then have been settled in the burnt-down burgh.

195
[sic!] […] therefore I will first write about Black Adel.
Black Adel was the fourth king after Fríso. In his youth he had studied at Texland [Texel]; afterwards
he had studied in Stâveren, and then he had traveled throughout all the states. So, when he was
twenty-four years, his dad had made that he was elected as judge.
When he once was a judge, he always judged for the benefit of the poor. “The rich”, he said, “commit
enough unjust things by means of their money, therefore we ought to ensure that the poor look around
at us.” With these and other argumentations he became the friend of the poor, and the terror of the
rich. So bad has it become that his dad looked him in the eyes.
When his dad was dead, and he climbed upon his seat, he then wanted to keep his office just as well –
like the kings of the East use to (do). The rich would not tolerate that, but now all the other people
went together, and the rich were glad that they came away from the meeting with whole skins. From
then on one never heard talk about equal right anymore. He judged the rich and he flattered the poor –
by whose help he advised (in) all cases which he was excited about.
King Âskar, as he was always called, was about seven earth-feet long. As great as was his stature, 196
was also his strength. He had a bright intellect, so that he understood all what was spoken about; but
in his doing one could not trace any wisdom. Beside a pretty face he had a smooth tongue; but even
blacker than his hair was his soul found (to be).
When he had been king for a year, he urged all boys of his state (that) they yearly should come to a
camp, and there make fake war. In the beginning he had trouble with it, but at last it became so
customary that old and young from all places came and asked if they could take part. When he had
brought it that far, he let military schools be established.
The rich came complaining and said that their children now learned no reading and writing. Âskar did
not notice it; but when it shortly thereafter was held a fake war again, he went standing on a platform
and proclaimed aloud: “The rich have come to me to complain that their boys do not learn to read and
write anymore. I have said nothing about it, but I will say my opinion here and let it be evaluated at
the general assembly.” When everybody now looked inquisitively at him, he said further: “According
to my notion one must today leave the reading and writing to the femmes 197 and (the) old enlightened
(ones).
I will speak no ill of our forefathers; I will just say (that) in the times which by some were so highly
glorified, the burgh-femmes had brought dissension across our lands, and the mothers before and after
could not drive the dissension out of the land again. Even worse – as they chattered and babbled about
inessential customs, the Gols [Gauls, Galatians] have come and stolen all our beautiful southern lands.
Lately they have all come over the Skelda [Schelde] with our spoiled brothers and their soldiers. It
therefore remains for us to choose between the carrying of yoke or sword. (If) we will be free and
remain free, then the boys ought to let the reading and writing temporarily be dropped; and instead of
them playing Wip and Zwik in the tavern, they must play with sword and spear.”
“Are we trained in all parts, and the boys strong enough to carry helmet and shield and to handle the
weapons, then I will with their help throw myself upon the enemy. The Gols may then write the defeat
of their helpers and soldiers in our fields with the blood that drips from their wounds. Have we once
driven away the enemy from us, then we must consequently go further, until 198 there are no Gols or
slaves or Tartars to expel from Freyja’s legacy anymore.”
“That is right!” the majority shouted, and the rich did not dare to open their mouths [‘make their
mouths open’]. This speech (he) had surely thought up on beforehand and let be copied, because in
the evening the same day the transcripts of it were in well over twenty hands, and they were all
homonymous. Afterwards he commanded the shipmen [shipwrights] (that) they should let double
prows (be) made, on which one could fasten a steel cranebow. Those who were behind were fined.
Could anyone swear that he had no means, then the rich in his region must pay (for) it.

Today one can see what all that fuss ended in:
In the north end of Britannia, which is full of mountains, there dwells a tough people – for the most
part descended from Freyja’s blood. Regarding the one half, they are from Kæltan-followers;
regarding the other part, from runaways and banished who in (course of) time gradually fled there
from the Tinlands [Cornwall and Wales]. They who come from the Tinlands have all foreign wives or
(wives) of foreign race. They are all under the power of the Gols [Gauls, Galatians].
Their weapons are wooden bows and lances with points of hart’s horns and of 199 flints. Their houses
are of sods and straw, and some live in the caves of the mountains. Sheep which they have stolen is
their only wealth. Among the descendants of the Kæltan-followers some have still iron weapons
which they have inherited from their forefathers.

Now, to be well understood, I must let my narrative of the tough people rest, and write
something about the Near Krêkalands.
The Near Krêkalands have formerly belonged to us only, but since times immemorial the descendants
of Lyda and of Finda have also settled themselves down there.
Of the last (there) came in the end a whole crowd from Trôje [Troy]. Trôje – thus has a city (been)
named which a people from the Far Krêkalands have overtaken and destroyed. When the Trojans
were nestled in the Near Krêkalands, they had then with time and diligence built a strong city with
walls and burghs, named Rome [Rome] – that means ‘roomy’. When that was done, the people had
with cunning and violence made themselves master of the whole land.
The people who live on the south side of the Middelsê [Mediterranean Sea] have for the most part
come from Fhonísja [Phoenicia]. The Phoenicians are a hybrid people. They are of Freyja’s blood,
and of Finda’s blood, 200 and of Lyda’s blood. The people of Lyda are there as slaves, but through the
lewdness of the women these black humans have hybridized all the other people and dyed them
brown.
This people, and those from Rome, fight constantly for the supremacy of the Middelsê [Mediterranean
Sea]. Moreover, those from Roma [Rome] live at enmity with the Phoenicians; and their priests, who
will rule over an empire on Jrða alone, will not see the Gols [Gauls, Galatians].
Formerly they have deprived the Phoenicians of Missellja [49 BC], after that all lands which lie
southward, westward and northward – also the south part of Brittanja [43 BC]; and everywhere they
have chased the Phoenician priests – which are called the Gols [Galatians, Gauls]. Thereafter
thousands of Gols have went to North Brittanja.
A short time ago the uppermost of the Gols [Galatians, Gauls] was established at the burgh which is
called Kêrenæk [Lindisfarne] – which means ‘corner’, from where he gave his commands to all (the)
other Gols. All their gold was also brought together there. Kêrenherne, or Kêrenæk, is a stone burgh
which before belonged to Kælta, therefore the femmes of the descendants of the Kæltan-followers
would have the burgh back.
Thus, through the enmity (of) the femmes and the Gols [Galatians, Gauls], feud and dispute had come
201
over the mountain land [Scotland] with murder and fire. Our steersmen frequently came there (to)
fetch wool that they bought for prepared skins and linen.
Âskar had often been with (them). In secrecy he had formed (a) friendship with the femmes and with
some princes, and bound himself to chase the Gols from Kêrenæk [Lindisfarne]. When he came back
there, he gave the princes and (the) bravest men iron helmets and steel bows. War had come with
(him), and shortly thereafter streams of blood flowed down at the slopes of the mountains.
When Âskar meant that (the) chance smiled at him, he went off with forty ships and took Kêrenæk
and the uppermost of the Gols with all his gold. The people with which he had fought against the
Gols, he had enticed from the Saxanamarkum [Saxony] with promise of great spoils of war and booty.
Thus nothing was left (for) the Gols. Afterwards he took two islands as shelter for his ships, and from
where he later went out to plunder all Phoenician ships and cities which he could reach.
When he came back, he brought nearly six hundred (of) the strongest boys of the tough mountain
people with (him). He said that they were given him as guarantees, so that he could be sure 202 that the
parents should remain faithful (to) him. But it was (a) trick. He held them as lifeguards at his estate,
where they all had daily lessons in riding and the handling of all sorts of weapons.
The Dênamarkers, who for long (had) called themselves ‘stalwart sea-warriors above all other
steersmen’, had no sooner heard of Âskar’s glorious deeds, than they became jealous about it to such
a degree that they would bring war over the sea and over his lands. See here how he managed (to)
avoid war:
Between the ruins of the destroyed burgh of Stâvja [in Stavoren] (there) was still established a smart
burgh-femme with some femmes. Her name was Rêintja, and there went around a great rumour about
her wisdom. This femme offered Âskar her help, on the condition that Âskar should let the burgh of
Stâvja be rebuilt.
When he had bound himself to this, Rêintja went with three femmes to Hals [Hals]. By night she went
traveling, and by day she spoke at all markets and in all taverns. Wralda, she said, had let her be
called for through thunder, that all Freyja’s people must be friends – tamed like sisters and brothers,
else Finda’s people should come and eradicate them all from Jrða.
After 203 the thunder Freyja’s seven watch-femmes had appeared in her dreams seven nights after each
other. They had said: “Over Freyja’s lands disaster staggers around with yoke and chains, therefore all
peoples which are descended from Freyja must throw away their cognomens and only call themselves
Freyja’s children or people. Further, everybody must stand up and drive Finda’s people off Freyja’s
legacy. (If) they will not do that, then they shall get collars of enslavement around their necks. Then
the foreign lords shall let their children be misused and trammelled, so that the blood seeps into their
graves. Then the shadows of your forefathers shall come waking you (up) and admonish you for your
cowardice and carelessness.”
The stupid people, that through the activity of the Magians were used to so much foolishness,
believed all what she said – and the mums embraced their children to their breasts. When Rêintja had
brought the king of Hals and all (the) other people into unity, she sent messengers to Âskar and went
herself along the Balda Sea [Baltic Sea]. From there she went to the Hliðhâwar [Lithuanians] – thus
called because that they always hew their enemies at the face [hlið = ‘face’, hâwe = ‘hew’].
The Hliðhâwar [Lithuanians] are runaways and banished of our own people 204 that dwell and roam
about in the Twislands [‘German lands’]. Nearly all their wives they have stolen from the Tartars. The
Tartars are a part of Finda’s race, and called thus by the Twislanders because they never want any
peace, but always challenge the humans to fight.
After the Saxnamarka [Saxony] she went forth across the other Twisklands, (for) everywhere to
proclaim the same (message). After two years had passed she came home alongside the Rêne [Rhine].
Among the Twisklanders she had given herself out as mother and said that they must revert to (being)
free and frank humans. But then they must go over the Rêne and chase the Gol-followers out from
Freyja’s southern lands. If they did that, their king Âskar should then go over Skelda [Schelde] and
win back the land there.
Among the Twisklanders many foul customs of the Tartars] and Magians have sneaked in; but several
of our customs have also remained. Therefore they still have femmes who teach children and give the
elders advice. In the beginning they were angry at Rêintja; but at last she was followed and served by
them, and praised over all where it was advantageous and necessary.
205
As soon as Âskar heard from Rêintja’s messengers how the Jutes were disposed, he instantly sent
on his own behalf messengers to the king of Hals [Hals]. The ship in which the messengers went was
fully loaded with femme’s ornaments, and thereto was a golden shield whereon Âskar’s shape was
artistically depicted. These messengers had to ask if Âskar could have the king’s daughter,
Freðogunsta, as his wife
Freðogunsta came one year later to Stâveren. Among her followers were also a Magus, for the Jutes
had long been spoiled. Shortly after that Âskar was married to Frêðogunsta, there was built a church
in Stâveren. In the church were placed nasty, idolatrous images with gold embroidered clothes. It is
also claimed that Âskar bowed down for (them) there with Freðogunsta in and out of season. But one
thing is certain – the burgh Stâvja was not reconstructed.
Rêintja had already come back and went angry to Prontlik, the mother at Texland, (to) complain.
Prontlik went ahead and sent everywhere messengers who proclaimed: “Âskar is committed to
idolatry!” Âskar acted as he did not notice it, but unexpectedly there came a 206 fleet from Hals. In the
night the femmes were driven out of the burgh, and in the forenoon one could see of the burgh but a
glowing heap.
Prontlik and Rêintja came to me for shelter. When I thought of it afterwards, it seemed to me that the
injurious could be useful for my state. Therefore (we) have thought up a cunning which might avail us
all. Look here how we did proceed:
In the middle of the coppice east of Ljvdwêrde [Leeuwarden] lies our refuge or safeguard, which one
can reach only by footpaths. In this burgh I have since long (had) young guards placed who all have a
reluctance against Âskar, and (who) held all other humans (away) from there. Now it had also by us
already come so far that many women – and also men – already chattered about spooks, white women
and gnomes, like the Dênamarkers [Danes].
Âskar had utilized all these foolishnesses for his own gain, and now we too wanted to do that for our
gain. In one dark night I brought the femmes to the burgh, and thereafter they went with their femmes
in between the footpaths, wrapped up in white clothes as spooks – so that afterwards no human dared
to come there anymore.
When Âskar meant that he had his hands free, he let the Magians travel throughout his states under all
kinds 207 of names; and except (from) Grênegâ [Groningen] and except (from) my state [East
Vlieland], they were nowhere rejected. After that Âskar thus was connected with the Jutes and the
other Dênamarkars, they all went robbing; but that has not borne any good fruits.
They brought all sorts of foreign treasures home, but just of that reason the young folks would not
learn any crafts or work in the fields – so that he at last indeed must take slaves. But this was all
entirely against Wralda’s wish and against Freyja’s counsel, therefore punishment could not be
neglected. Look here how (the) punishment came:
Once they had won a whole fleet in company. They came out of the Middelsê [Mediterranean Sea].
This fleet was loaded with purple clothes and other costliness, which all came from Phonisja
[Phoenicia]. The impotent people of the fleet were set ashore south of the Sêjene [Seine]; but the
strong people were kept – that must serve them as slaves. The handsomest were kept for remaining on
land, and the ugliest and blackest were kept on board for rowing on the benches.
In the Flí [Vlie] the fortune was shared, but without their knowing the punishment was also shared. Of
the people who were placed in the foreign ships, six were killed by stomach-ache. One thought that
the food and drink were poisoned, therefore (it) all was 208 thrown overboard. But (the) stomach-ache
remained, and overall where slaves or goods came, stomach-ache came in also. The Saxmanna
[Saxons] brought it over their markets, with the Juttar [Jutes] it went to Skênland and along the coast
of the Baldasê [Baltic Sea]. With Âskar’s steersmen it went to Britannia.
We, and those from Grêne.gâ [Groningen], let no goods or people come over our poles [border], and
therefore we remained free of the stomach-ache. How many humans the stomach-ache had caught
away I do not know to write (about); but Prontlik, who heard it afterwards from the femmes, has told
me that Âskar had helped thousand times more free people out (of) his states than he had brought vile
slaves in.
When (the) pest had receded for good, the emancipated Twisklanders then came to the Rêne [Rhine];
but Âskar would not stand in one line with the princes of that vile, degenerate people. He would not
tolerate that they should call themselves Freyja’s children, like Rêintja had foreshadowed. But thereby
he forgot that he had black hair himself.
Among the Twisklanders [‘Germans’] there were two peoples who not called themselves
Twisklanders. One of the peoples came all the way from the South East; they called themselves
Alemanni. This name they had given themselves when they still roamed about in the forests as
banished, without wives. 209 Later they have stolen wives from the Slâvona [Slavonic] people, just as
the Hliðhâwar [Lithuanians]; but they have preserved their name.
The other people, that roamed about more close, called themselves Franka [Franks]; not because they
were free, but Frank – thus had their first king (been) called, who had made himself hereditary king
over his people with help from the spoiled femmes. The people who bordered on him called
themselves Ðjoð.his svna [Teutons] – that means ‘People’s sons’. They had remained free humans,
since they never would recognize a king or prince or master than those who by common will were
elected at the general assembly.
Âskar had already heard from Rêintja that the Twisklander princes almost always were in enmity and
feud. Now he envisioned them (that) they should elect a duke from his people – because he was
anxious, he said, that they should quarrel with each other for the mastership. He also said (that) his
princes could talk with the Gols [Gauls, Galatians]. That, he said, was also the opinion of the mother.
Then the princes of the Twisklanders came together, and after three times seven days they chose Alrik
as their duke. Alrik was Âskar’s nephew. He gave him two hundred tough guys [‘Skotsmen’] and
(one) hundred (of) the strongest Saxmen along as lifeguards. The princes had to send three (times)
seven of 210 their sons to Stâveren as guarantee for their fidelity. Thus far all was according to (his)
wish, but when one was to go over the Rêne [Rhine], the king of the Franks would not stand under
Alrik’s command. Thereby all ran into confusion.
Âskar, who though that all went well, landed with his ships on the other side of the Skelda [Schelde].
But there one had (since) long (been) informed about/of his coming/arrival, and on guard. They had to
flee as soon as they had come, and Âskar himself was caught [c. 10 BC]. The Gols [Gauls] did not
know who they had captured, and thus he was afterwards exchanged with a superior Gol who Âskar’s
people had brought with (them).
While all this was going on, the Magians ran even (more) audaciously than before over the lands of
our neighbours. By Egmvda [Egmond], where the burgh Forâna had stood before, they let a church
(be) built – even greater and richer than Âskar had done in Stâveren [Stavoren].
Afterwards they said that Âskar had lost the battle with the Gols because the people would not believe
that Wodin could help them, and that they therefore would not pray to him. Thence they went ahead
and abducted young children whom they kept by themselves and brought up in the secrets of their
perverted doctrine. (If) there were people who […] [the continuation is missing]