Concerning the sensitivity of the info in the OLB, and earlier attempts to intimidate its advocates, some relevant fragments.
Cornelis Over de Linden to Dr. Ottema, 16-11-1871:
I don't have the slightest doubts that one day the truth will come float to the surface, but now that I have studied your translation, I figure that the laws described in it are very radical, and that when the theology it teaches would become that of the people again, all sorts of clergymen would have to find a new job. That is why I think they will oppose it as much as is in their power.
Dr. Ottema to L.F. Over de Linden, 24-06-1876:
I wish someone would act who is courageous enough to defend the OLB in public, without fear for the systematic intimidation.
Because all the howling is intimidation, started by Spectator magazine and systematically sustained.
There are enough proponents, but they dare not speak, out of fear of being declared fool or villain.
Fragment of "Het Oera-Linda-Boek in Duitschland en hier" (The OLB in Germany and here), by Dr. Murk de Jong (1939), about the way Herman Wirth was silenced by Nazi-'scientists'.
Door een (gekortwiekte) vertaling had hij het voor het Duitsche volk toegankelijk gemaakt. Het sloeg in. Onderwijzers namen het mee naar school om er de jeugd uit voor te lezen, zoo goed als Wirth het op den katheder den studenten deed. Een Oera-Linda-cultus dreigde, met Wirth als profeet.
Maar ook een crisis in de Duitsche wetenschap. [...]
In koortsachtige opwinding werd alles in het werk gesteld om Wirth of het O.L.B., dat kwam vrijwel op het zelfde neer, tegen de vlakte te slaan. [...]
Er is tenslotte op den 4den Mei 1934 een groote demonstratie van Duitsche geleerden noodig geweest, om Wirth voorlopig het zwijgen op te leggen. Een demonstratie was het, meer dan een wetenschappelijk debat [...]
With a (shortened) translation he had made it accessible for the German people. It was a smasher. Teachers took it to school to read it to the youth, like Wirth did for his students at university. An Oera-Linda-cult impended, with Wirth as its prophet.
But also a crisis in German science. [...]
In feverish fuss all was done to crush Wirth or the OLB, that was virtually the same. [...]
Finnally on the 4th of May 1934, it took a great demonstration of German scientists, to silence Wirth for the time being. A demonstartion (show) it was, more than a scientific debate [...]
But there are very good reasons to not believe everything one learns at school and from mass media.
That's because Puzz quoted Mario Dantas who said this:
I really am ridiculously scared to talk about this. I find that the grave accusations made here, reflect all the psychological weight of the subject, so no need to say more.
What is being learned about history at school often differs from country to country. When you are aware of that, you can start connecting the dots..... and still find nothing about the OLB or an unknown and ancient European civilization.
The White Goddess has been seen as a poetic work where Graves gives his notion of man's subjection to women in love an "anthropological grandeur" and further mythologises all women in general (and several of Graves's lovers in specific) into a three-faced moon goddess model. Graves's value as a poet aside, flaws in his scholarship such as poor philology, use of inadequate texts and out-dated archaeology have been criticised. Some scholars, particularly archaeologists, historians and folklorists have not received the work favourably. Graves was disappointed that his work was "loudly ignored" by many Celtic scholars; however, it was accepted as history by many non-scholarly readers and, according to Ronald Hutton, The White Goddess remains a major source of confusion about the ancient Celts and influences many un-scholarly views of Celtic paganism. Hilda Ellis Davidson criticized Graves as having "misled many innocent readers with his eloquent but deceptive statements about a nebulous goddess in early Celtic literature", and stated that he was "no authority" on the subject matter he presented. While Graves made the association between Goddesses and the moon appear "natural," it was not so to the Celts or some other ancient peoples. Some Neopagans have been bemused and upset by the scholarly criticism that The White Goddess has received in recent years, while others have appreciated its poetic insight but never accepted it as a work of historical veracity.
Michael W. Pharand, though quoting earlier criticisms, rebutted, "Graves's theories and conclusions, outlandish as they seemed to his contemporaries (or may appear to us), were the result of careful observation."
In response to critics, Graves has accused literary scholars of being psychologically incapable of interpreting myth or too concerned with maintaining their perquisites to go against the majority view. (See Frazer quote.)
Oh, I do like the word. It means what it is supposed to mean: BEDROOM. And a word not older than the 16th century.
But I don't think "the month Boedromion" has much to do with it...
Hwil that alrek drok to kaempane wêre, was thêr en wla Fin to thêre flête jefta bedrum fon thêre Moder inglupth, ând wilde hja nêdgja.
Sandbach: While the fight was going on, a rascally Finn stole into the chamber of the mother, and would have done her violence.
alr-ek, afries., Pron.: Vw.: s. all-er-a-ek
al-l-er-a-ek 83, al-l-er-ek, al-r-Ðk, afries., Pron.: nhd. jeder; ne. every (Pron.); ÜG.:
lat. quÆlibet AB (88, 17); Hw.: s. el-lik, man-n-ik; Q.: R, F, B, E, H, W, AB (88,
17); E.: s. al-l, el-lik; L.: Hh 2b, Rh 599b
drok = DU: "druk", EN: busy.
fle-t-t-a?, afries., sw. V. (1): Vw.: s. fle-t-e
fle-t-t 6, fle-t, afries., Sb.: nhd. Haus, Ehe; ne. house (N.), matrimony; Vw.: s. fora-,
-jef-t-ich, -jev-e; Hw.: vgl. an. flet, ae. fl’tt, as. fl’t*; Q.: W, Jur; E.: germ.
*flatja-, *flatjam, st. N. (a), Hausflur, Fleet; s. idg. *plÀt-, (*plÀd-), *plÁt-, *plÅt-,
*plýt-, Adj., breit, flach, Pokorny 833; vgl. idg. *pelý-, *plõ-, *p¢h2i-, Adj., V., breit,
flach, breiten, schlagen, klatschen, Pokorny 805; L.: Hh 28b, Rh 746a
nê-d-ig-ia 1 und häufiger?, afries., sw. V. (2): nhd. nötigen, notzüchtigen,
vergewaltigen; ne. force (V.), rape (V.); Hw.: vgl. ahd. nætagæn*; Q.: E, H, W, R;
E.: s. nê-d; L.: Hh 75b, Rh 946
Ok and not , while everyone was fighting drunk , after the bedromia (ie the celebrations they had all come for ) a drunken Finn sneaked into the mothers house , to have his way with her .
Ok then we are not allowed by your reckoning to play around with the meaning behind the words.. so by your way what does that sentence say , word for word ?
Hwil that alrek drok to Kaempane were................................You say it says
while that every or to .............................what did the whole of the sentence say word for word.. and does it make sense , or do you need to interpret it ??
what is the (or to ) doing there it does not help make sense of the sentence ?? alrek means every , drok means or .
The word tunic is of possible Etruscan origin - so if Fryans were in Near Krekaland it's possible they shared this word - then it passed into Latin as a clothing item that went to your/around your neck - most clothing that is, togas etc.
If it means 'to the neck' it is quite possibly an IE word and makes perfect sense in Fryan of the meaning and spelling in the OLB word used. The word also led me to think the word 'knickers' might be connected - which means 'an undergarment' - either way - I do not think the word is from Latin into Fryan OLB.
I did a Google and looks like one of Tony Steele's? fam's has given this tidbit about her outfit: The tohnekka (a word that is apparently related to "tunic", but which literally means "to the neck") is shown in my avatar picture. http://www.religious...s-garments.html
"The agony and the irony, they're killing me" Flagpole Sitta - Harvey Danger