Bosworth/Toller, page b0304\nThis is page 304 of An Anglo-Saxon Dictionary by Bosworth and Toller (1898)\n304 FOR-CÚÞLÍCE -- FOR-DRÍFAN.\nwyrsan ðonne æ-acute;nig óðer gesceaft he and all his companions became more wicked and worse than any other creature, i. 10, 35. Hí habbaþ ðæs mennisces ðone betstan dæ-acute;l forloren, and ðone forncúþestan [forcúþeran MS. Bod.] gehealden they have lost the best part of humanity, and kept the worst [worse], Bt. 37, 3; Fox 192, 4. Oft ða eallra forcúþestan men cumaþ to ðam ánwealde and to ðam weorþscipe the most wicked men of all often come to power and dignity, 16, 3; Fox 54, 21. Hwæðer he wolde ðám forcúþestum mannum folgian would it follow the most wicked men? 16, 3; Fox 54, 10, 27. Ða Sodomitiscan menn wæ-acute;ron ða forcúþostan h&o-short;m&i-short;nes S&o-short;d&o-short;m&i-long;tæ pess&i-short;mi &e-short;rant, Gen. 13, 13. [Goth. frakunþs despised.] DER. unforcúþ.\nfor-cúþlíce; adv. Perversely, across; perverse, transverse :-- Ðæra cynega swuran forcúþlíce træ-acute;don colla r&e-long;gum p&e-short;d&i-short;bus calc&a-long;rent, Jos. 10, 24.\nfor-cweðan; p. -cwæþ, pl. -cwæ-acute;don; pp. -cweden To rebuke, censure, revile, refuse, reject; incr&e-short;p&a-long;re, maled&i-long;c&e-short;re, rec&u-long;s&a-long;re, rej&i-short;c&e-short;re :-- Ne sceal hine mon cildgeong ne forcweðan one must not while a young child rebuke him, Exon. 89 b; Th. 336, 14; Gn. Ex. 49. Ða fortrúwodan forsióþ óðre menn and eác forcweðaþ [MS. forcueðaþ] the presumptuous despise and also revile other men, Past. 32, 1; Hat. MS. 39 b, 27. Se wísa Catulus forcwaeþ Nonium ðone rícan the wise Catulus censured Nonius the rich, Bt. 27, 1; Fox 94, 32. Drihten forcwæþ swelce ælmessan the Lord rejected such alms, Past. 45, 4; Hat. MS. 65 a. 26.\nfor-cwolstan; p. te; pp. ed To swallow down; haur&i-long;re :-- Fífleáfan seáwes þrý bollan fulle lytle sceal forcwolstan he shall swallow down three little bowls of the juice of cinque-foil, L. M. 1, 4; Lchdm. ii. 48, 18.\nfor-cwom, pl. -cwómon came upon; s&u-short;perv&e-long;nit, s&u-short;perv&e-long;n&e-long;runt :-- Egsa me and fyrhtu ealne forcwómon t&i-short;mor et tr&e-short;mor v&e-long;n&e-long;runt s&u-short;per me, Ps. Th. 54, 5. v. for-com, -cómon; p. of for-cuman.\nfor-cwysan; p. de; pp. ed To shake violently; conquass&a-long;re :-- He for-cwysde heáfda on eorþan manigra he shook violently the heads of many in the earth, Ps. Spl. 109, 7.\nfor-cymen overcome, harassed, worn out. Exon. 10a; Th. 10, 13; Cri. 151; pp. of for-cuman.\nfor-cyrfst, he -cyrfþ cuttest down, he cuts down. Homl. Th. ii. 408, 8: Ps. Lamb. 128, 4; 2nd and 3rd sing. pres. of for-ceorfan.\nfor-cyrran; p. de; pp. ed To turn again, subvert, avoid; pervert&e-short;re, subvert&e-short;re, ev&i-short;t&a-long;re :-- Búton deáþ hí ne mágon forcyrran except they cannot avoid death. Bt. 41, 2; Fox 246, 8.\nfor-cýðan; p. de; pp. ed To surpass or excel in knowledge; scientia excell&e-short;re vel sup&e-short;r&a-long;re :-- Hæfde se snotra sunu Davides forcumen and forcýðed Caldéa eorl the wise son of David had overcome and surpassed in knowledge the leader of the Chaldeans, Salm. Kmbl. 353; Sal. 176: 411; Sal. 206.\nFORD; gen. fordes; dat. forde, forda; m. A FORD; v&a-short;dum :-- Ford v&a-short;dum, Ælfc. Gl. 97; Som. 76, 66; Wrt. Voc. 54, 10: 80, 51. Hie flugon ofer Temese búton æ-acute;lcum forda they fled over the Thames without any ford, Chr. 894; Erl. 90, 28. Neáh ðam forda, ðe man hæ-acute;t Welinga ford near the ford which is called Wallingford, Ors. 5, 12; Bos. 110, 20. Æt ðam forda [Th. forde] at the ford, Byrht. Th. 134, 8; By. 81. Ða Walas adrifon sumre eá ford ealne mid scearpum pílum greátum the Welsh staked the ford of a river all with great sharp piles, Chr. Erl. 5, 9, 12. Ofer ðone ford trans v&a-short;dum, Ælfc. Gr. 47; Som. 47, 38: Byrht. Th. 134, 22; By. 88: Beo. Th. 1140; B. 568. He oferfór ðone ford trans&i-long;vit v&a-short;dum, Gen. 32, 22. He mihte fordas oferrídan, ðonne he to hwylcere eá cóme he might ride over the fords, when he came to any river, Bd. 3, 14; S. 540, 17. [Laym, uord, ford: Scot. firth, frith a bay: O. Frs. forda: Dut. Kil. voord v&a-short;dum: Ger. furt. f: M. H. Ger. vurt, m: O. H. Ger. furt, n: Dan. fjord, m. f. a bay, gulf: Swed. fjärd, m. a bay: Icel. fjörðr, m: Grk. GREEK, m. a ford, ferry.]\nfor-dæ-acute;dla a destroyer, v. mán-fordæ-acute;dla.\nfor-dæ-acute;lan; p. de; pp. ed To deal out, expend; dispens&a-long;re, er&o-short;g&a-long;re :-- Seó fordæ-acute;lde on læ-acute;cas eall ðæt heó áhte quæ in m&e-short;d&i-short;cos erog&a-long;v&e-short;rat omnem substantiam suam, Lk. Bos. 8, 43. [Goth. fradailjan to give away: Dut. ver-deelen to divide, distribute: Ger. ver-theilen to distribute.]\nfor-deáþ destroys, does for, Wanl. Catal. 112, 65, col. 2, = for-déþ; 3rd sing. pres. of for-dón.\nfor-déman, to for-démanne; p. de: pp. ed To condemn, damn; dijud&i-short;c&a-long;re, damn&a-long;re, condemn&a-long;re :-- Ðæt hig hine gesealdon ðam ealdron to dóme, and to ðæs déman ánwalde to fordémanne ut trad&e-short;rent illum princ&i-short;p&a-long;tui, et potest&a-long;ti præs&i-short;dis, Lk. Bos. 20, 20. On middele sóþlíce godas he fordémþ in m&e-short;dio autem deos dij&u-long;d&i-short;cat, Ps. Spl. 81, 1. Ðá geseah Iudas ðe hyne belæ-acute;wde, ðæt he fordémed wæs, ðá ongan he hreówsian tunc v&i-short;dens Iudas, qui eum trad&i-short;dit, quod damn&a-long;tus esset, pæn&i-short;tentia ductus, Mt. Bos. 27, 3. Nellen gé déman, ðæt gé ne sýn fordémede judge not, that ye be not condemned, 7, 1. Ðæt man cristene men, for ealles tó lytlum, to deáþe ne fordéme that christian men, for all too little, be not condemned to death, L. Eth. v. 3,; Th. i. 304, 17. [O. Sax. fardómjan: O. H. Ger. firtuoman: Dut. verdoemen to condemn.]\nfor-démednes, -ness, e; f. Condemnation, proscription; condemn&a-long;tio, proscriptio :-- Þurh tyn winter full Godes cyricena bærnesse, and unsceað&dash-uncertain;ðiendra fordémednesse, and slege háligra martyra unblinnendlíce dón wæs per décem annos, incendiis eccl&e-long;si&a-long;rum, proscripti&o-long;n&i-short;bus inn&o-short;centum, cædibus mart&y-short;rum incess&a-long;b&i-short;l&i-short;ter acta est. Bd. 1, 6; S. 476, 25.\nfor-demman; part, -demmende; p. de; pp. ed To shut or dam up; obt&u-long;r&a-long;re :-- Swá swá nædran deáfe, and fordemmende eáran heora s&i-long;cut asp&i-short;dis surdæ, et obt&u-long;rantis aures suas, Ps. Spl. T. 57, 4. [Goth. faurdammjan to stop up: Ger. verdammen to embank, dam up.]\nfor-dén done for, destroyed, defiled, Exon. 25 b; Th. 74, 15; Cri. 1207; pp. of for-dón.\nfor-déþ does for, destroys, L. Edg. S. 14; Th. i. 278, i; 3rd pres. sing, of for-dón.\nfor-dettan to shut up; obt&u-long;r&a-long;re, Prov. 21. v. for-dyttan.\nfor-dician; p. ode; pp. od To obstruct, shut, or fence off with a ditch; fossâ obstru&e-short;re, Som. Ben. Lye.\nfor-dilgian, -diligian; p. ode, ade; pp. od, ad To blot out, destroy; d&e-long;l&e-long;re, obn&u-long;b&i-short;l&a-long;re, obl&i-long;t&e-short;r&a-long;re :-- He wolde ealle his þeóde fram ðam gingrum óþ ða yldran fordón and fordilgian he would do for and blot out all his nation from the younger to the elder, Bd. 3, 24; S. 556, 13: 5, 21; S. 643, 26. He ðá óðer werod ðære [MS. ðara] mánfullan þeóde fornam and fordilgade sic c&e-long;t&e-short;ras nefandæ m&i-long;l&i-short;tiæ c&o-long;pias del&e-long;vit, 2, 2; S. 504, 7: 5, 13; S. 633, 34. Ðæt hí óþ forwyrd æ-acute;ghwæ-acute;r fordiligade ne wæ-acute;ron ne usque ad intern&e-short;ci&o-long;nem usquequaque del&e-long;rentur, Bd. 1, 16; S. 484, 17. [Orm. foirdill&yogh;enn: Dut. ver-delgen: Ger. ver-tilgen to extirpate, destroy.]\nfor-dimmian; p. ode; pp. od To make very dim, darken, obscure; obn&u-long;b&i-short;l&a-long;re, obfusc&a-long;re, obsc&u-long;r&a-long;re, R. Conc. 1.\nfor-dón, to for-dónne; he -déþ; p. ic, he -dyde, ðú -dydest, pl. -dydon; subj. pres. -dó, pl. -dón; p. -dyde, pl. -dyden; pp. -dón, -dén. I. to do for, destroy, kill; perd&e-short;re, destru&e-short;re, d&e-long;l&e-long;re, cont&e-short;r&e-short;re, interf&i-short;c&e-short;re, occ&i-long;d&e-short;re :-- Ondræ-acute;daþ ðone, ðe mæg sáwle and líchaman fordón on helle t&i-short;m&e-long;te eum, qui p&o-short;test et &a-short;n&i-short;mam et corpus perd&e-short;re in gehennam, Mt. Bos. 10, 28: Mk. Bos. 3, 6: Gen. 18, 23: Chr. 1013; Erl. 149, 2, 24: L. Ath. iv. 1; Th. i. 220, 23. He wolde ealle his þeóde fordón and fordilgian t&o-long;tam ejus gentem d&e-long;l&e-long;re et exterm&i-short;n&a-long;re decr&e-long;v&e-short;rat, Bd. 3, 24; S. 556, 13: Deut. 9, 19. He wolde Aaron fordón v&o-short;luit Aaron cont&e-short;r&e-short;re, Deut. 9, 20. Ðæt he mæ-acute;ge fordón ða unsceððendan ut interf&i-short;ciat inn&o-short;centem, Ps. Th. 9, 28. He sécþ hine to fordónne quærit perd&e-short;re eum, Ps. Th. 36, 32. Ic fordó hig ego disperdam eos, Gen. 6, 13. Ðe ðæne scyldigan rihtlíce fordéþ who lawfully does for the guilty, L. Edg. S. 14; Th. i. 278, 1. Be ðam wífmen ðe hire bearn fordéþ de m&u-short;li&e-short;re quæ infantem suum occ&i-long;dit, L. Ecg. P. cont. ii. 2; Th. ii. 180, 3. Se bisceop towearp and fordyde ða wigbed pont&i-short;fex ipse polluit ac destruxit eas &a-long;ras, Bd. 2, 13; S. 517, 18: Chr. 986; Erl. 130, 11: 1075; Erl. 214, 15: Deut. 9, 4. Ðú fordydest æ-acute;lcne man perd&i-short;disti omnem, Ps. Lamb. 72, 27. Se here fordydon eall ðæt he oferferde the army destroyed all that it passed over, Chr. 1016; Erl. 157, 12. Hí fordydon me consumm&a-long;v&e-long;runt me, Ps. Lamb. 118, 87. Ðæt ic hig fordó ut cont&e-short;ram eum, Deut. 9, 14. Ðæt he fordó ut perdat, Jn. Bos. 10, 10: Bt. Met. Fox 20, 260; Met. 20, 130. Ðæt we hig fordón ut perd&a-long;mus illos, Gen. 19, 13. Ðý-læs hí fordón óðra gesceafta lest they destroy other creatures, Bt. 39, 13; Fox 234, 9. Ðæt he eów ne fordyde ne d&e-long;l&e-long;ret vos, Deut. 9, 25. Ðý-læs hí óðra fordyden æðela gesceafta lest they should destroy other noble creatures, Bt. Met. Fox 29, 91; Met. 29, 45. Hú oft ic hæbbe fordón ða Egiptiscan quotiens contr&i-long;v&e-short;rim Ægyptios, Ex. 10, 2. II. to seduce, defile, corrupt; sed&u-long;c&e-short;re, sc&e-short;l&e-short;r&a-long;re :-- Ðeáh heó dearnenga fordón wurde mid ligenum though she [Eve] was secretly seduced with lies, Cd. 30; Th. 39, 22; Gen. 629. Deáþfirenum fordén defiled by deadly sins, Exon. 25 b; Th. 74, 15; Cri. 1207. On ða firenum fordóne sorgum wlítaþ on which the defiled by sins shall sorrowfully look, Exon. 24 a; Th. 68, 16; Cri. 1104. Ðæ-acute;r wæs cirm micel, fordénera gedræg there was a great noise, a tumult of the defiled, Andr. Kmbl. 85; An. 43. Seóðeþ swearta lég synne on fordónum the swart flame of sin shall seethe on the corrupted, Exon. 22 b; Th. 62, 2; Cri. 995. [O. Sax. fardón: Dut. ver-doen to destroy, kill: Ger. ver-thun to waste.] Used by Shakespeare.\nfor-drencan; p. -drencte; pp. -drenced, -drenct To make drunk, inebriate, intoxicate; madef&a-short;c&e-short;re, inebri&a-long;re :-- Uton fordrencan úrne fæder mid wíne let us make our father drunk with wine, Gen. 19, 32, 33. Nis ðæs mannes fæsten náht, ðe hine sylfne on forhæfednysse dagum fordrencþ the man's fasting is naught who inebriates himself on days of abstinence, Homl. Th. ii. 608, 24. Ðás men sindon mid muste fordrencte these men are drunken with new wine, i. 314, 22, 23.\nfor-drífan; p. -draf, pl. -drifon; pp. -drifen To drive away, force, compel, drive out, eject, banish; pell&e-short;re, pr&o-long;pell&e-short;re, compell&e-short;re, c&o-long;g&e-short;re, expell&e-short;re :-- Sumne sceal hreóh fordrífan the tempest shall drive one away, Exon. 87 a; Th. 328, 10; Vy. 15. Hine se streám fordráf the stream drove him, Ors. 2, 4; Bos. 44, 3: Judth. 12; Thw. 25, 25; Jud. 277: Andr. Kmbl. 538; An. 269. Norþhymbra fordrifon heora cining Alhréd of Eoferwíc the Northumbrians drove their king Alhred from York, Chr. 774; Erl. 53, 33: 954; Erl. 119, 6. Fordríf hí expelle eos, Ps. Th. 5, 11. Sió wunode on ðam íglande ðe se cyning on fordrifen wearþ she dwelt in the island on which the king was driven, Bt. 38, 1; Fox 194, 21. Hió geseah ðone fordrifenan cyning she saw the driven king, 194, 23.


part. flówende; ic flówe, ðu flówest, fléwst, he flóweþ, flewþ, pl. flowaþ; p. fleów, pl. fleówon; pp. flówen To FLOW, issue; fluĕre, fluctuāre, inundāre Ðæt ealle eán eft flówan mágon that all waters may flow again, Boutr. Scrd. 21, 16. Flówan mót ýþ ofer eall lond the wave may flow over all the land, Salm. Kmbl. 644; Sal. 321: Ps. Th. 77, 21: 104, 36: Menol. Fox 555; Gn. C. 47. Com flówende flód the flood came flowing, Byrht. Th. 133, 44; By. 65. Ic flówe fluo, Ælfc. Gr. 28, 5; Som. 32, 4. Lagu flóweþ ofer foldan water shall flow over the earth, Exon. 115b; Th. 445, 2; Dóm. 1: Bt. Met. Fox 5, 28; Met. 5, 14: Ps. Th. 67, 2: 63, 1: 103, 10: 147, 7. On ðæt land ðe fléwþ meolece and hunie in terram quæ fluit lacte et melle, Ex. 3, 8: Num. 13, 28: 14, 8: 16, 14: Ps. Spl. 57, 8: Bd. de nat. rerum; Wrt. popl. science 15, 19; Lchdm. iii. 268, 16. Lybbendes wætres flód flówaþ of his innoþe flūmĭna de ventre ejus fluent ăquæ vĭvæ, Jn. Bos. 7, 38: Ps. Lamb. 147, 18. Sǽstreámas flówaþ sea-streams flow, Ps. Th. 92, 5. Fleów blód út and wæter exīvit sanguis et ăqua, Jn. Bos. 19, 34. Fleów firgend-streám the mountain-torrent flowed, Andr. Kmbl. 3144; An. 1575. He slóh stán and fleówon wæteru, and burnan fleówon oððe ýþgodon percussit petram et fluxērunt ăquæ, et torrentes inundāvērunt, Ps. Lamb. 77, 20: 104, 41. Ðeáh ðe wealan flówen dīvĭtiæ si affluant, Ps. Th. 61, 11. [Chauc. flowen: Orm. flowenn: Plat. floien, flojen: Dut. vloeien: M. H. Ger. vlæjen, vlæen: O. H. Ger. flawjan, flewén: Icel. flóa to flood: Lat. flu-ĕre: Grk. πλώω to swim: Sansk. plu to float, swim.] DER. a-flówan, æt-, be-, forþ-, geond-, of-, ofer-, to-, to-be-, under-.\nBosworth, Joseph. "FLÓWAN." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth. Ed. Thomas Northcote Toller. Oxford: Clarendon Press, 1898. 295.\nflówan AddFleów fluxit, decurrit, manavit, flówen fluitent, flówendum fluido, i. fluenti, Wrt. Voc. ii. 149, 70, 64, 63. (i) to flow as a stream in its bed, or a fluid over a surface :-- Þín blód fléwþ ofer eorðan swá swá wæter, Bl. H. 237, 6. Flóweð (fléweð, v.l.) seó eá betwyh interfluente amne, Bd. 5, 2 ; Sch. 556, 5. Þæt hnesce and flówende wæter. Bt. 33, 4 ; F. 130, 3.\nflówan v. hunig-flówan, ongeán-flówende.


'wiss' - Bosworth–Toller Anglo-Saxon Dictionary\nadj. Certain Ðeáh ðe hé wis (gewiss, M. 412, 5) geworden wǽre ðurh ða ætýwnesse ðære gesihðe tametsi certus est factus de visione, Bd. 5, 19; S. 623, 15. ¶ in the phrase tó wissum :-- Tó wissum profecto, omnino, Hpt. Gl. 431, 15. Tó wissan praesertim, maxime, saltim, 416, 41. Wite gé tó wissan ðæt se deófol ne mæg mannum derian bútan Drihtnes geþafunge, Homl. Skt. i. 17, 174. [He seȝȝde him to wisse whillc ende he shollde sekenn, Orm. 8460. ꝥ wite þu to wisse, Kath. 1532. Hi wenden to wisse of here lif misse, Horn 121. He is here fader mid wisse, O. E. Homl. ii. 25, 23. O. Sax. O. Frs. wiss: Icel. viss. Cf. Goth. du unwisamma in incertum.] v. ge-wiss.\nBosworth, Joseph. "wiss." An Anglo-Saxon Dictionary: Based on the Manuscript Collections of the Late Joseph Bosworth. Ed. Thomas Northcote Toller. Oxford: Clarendon Press, 1898. 1242.


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Almahmoodi, Ahmad. -- See Maḥmūdī, Aḥmad 1\nAlmahmoud, Essam Salem, : Social sustainability health check : a model for evaluating and optimising social value creation in construction projects / Essam Salem Almahmoud. 2014 1\nAlman, Karl -- See Kurowski, Franz 1\nAlmanacs (Musical group) -- See Almanac Singers 1\nAlmandoz M., Arturo (Almandoz Marte), 1960- -- See Almandoz Marte, Arturo, 1960- 1\nAlmannus, 1000?-1061? -- See Adelmannus, Bishop of Brescia, 1000?-1061? 1\nAlmannus Leodiensis, 1000?-1061? -- See Adelmannus, Bishop of Brescia, 1000?-1061? 1\nAlmansa, Isabel Paraíso, 1942- -- See Paraíso, Isabel, 1942- 1\nAlmansa, Jaime, 1983- -- See Almansa Sánchez, Jaime, 1983- 1\nAlmansa, Javier Ruiz -- See Ruiz Almansa, Javier 1\nAlmanza, Antonio d' -- See Almanza, Anthony d' 1


An apology for Lollard doctrines, attributed to Wicliffe. Now first printed from a manuscript in the library of Trinity College, Dublin. With an introduction and notes by James Henthorn Todd.\nWycliffe, John, supposed author. d. 1384., Todd, James Henthorn, ed. 1805-1869.\nXVII. A juge ȝe|uing a sen|tens aȝen a innocent man, sin|nith dedly.\nÞis is a noþer poynt: a juge ȝeuing a sentens aȝen a innocent man after allegiaunce and prouid, sinniþ deadly. And me þinkiþ þat he synniþ. And for to proue þat, I suppose þat he be innocent þat haþ not noyed; þe secound be þis supposid, þat juge is ordey|nid þat he sey and schew to þe folk þe riȝt, þat is wat ilk man howiþ to haue or to þole bi þe riȝt of God, and þat he discusse riȝtly and pronounce and witnes and schew to þe folk wat ilk man howiþ to haue, and how to be punischid and to be lyuirid; þe þrid be þis supposid, þat noyþer þe deposing of þe witnes, nor þe entens ȝeuing of þe juge, be it self makiþ a þing riȝtful originaly, nor makiþ not man synful, ne worþi to be dead; syn þei are but schewars and witnessars: of þis was hed be for. And if þei go not after þe trowþ going bifor, but þer aȝen, þan þer witnessing is fals, and ȝifiþ no riȝt. Þis semiþ bi þis, þat in mennis lawe oft men falsen domis, and appelen þer fro, and prouen aȝen þe witnes. Þan þus, as Isidor seiþ, A iuge is seid for he ditiþ riȝt to þe peple, or*. [Isidor.] discussiþ riȝt; to discusse riȝt is to iuge riȝtly; to iuge riȝtly is to iuge after Goddis riȝt; for God is al riȝtfulnes in himseluen, and he is al mannis riȝtfulnes; sin mannis riȝtfulnes is but trowþ directly vp on God, and ellis it is not riȝtfulnes, so he is no juge in whom is no justice or riȝtfulnes. And þan if he be not juge, he doþ wrong in þis þat he synniþ so iuging. But to iuge iustly is to iuge bi Goddis riȝt; for as þe feiþ techiþ, God is iuge of alle boþ quik and dead, and he is witnes, and he iugiþ all þingis iustly. And þus seiþ Jamis, þat on is iuge and ȝeuer of þe law, þat may*. [Jamis iuo.] boþ dampne and saue. And bi him kingis regnun, and makers of*. [Prov. uiijo.] lawe discernen iust þingis. And he haþ ȝeuen to Ihu Crist þe sone*. [John uo.] al dome, and haþ ȝeuen him power to mak and do dome, for he is mannis sone; þus haþ he ȝeuen to him al dome, for he haþ ȝeuen to him al manner of cause to ordeyn and discusse all þingis, and to mend and punische all wrongis, and to susteyn and mend alle good þingis. And þus schuld al domis be led bi him, and þus is it ȝeuen Page 61 to him þow God ordeynd him not seculerly to execut seculer domis, as he seiþ, þat he is not ordeind juge ne departar vp on men, ne*. [Luc. xijo.] cum not to deme hem, ne to be cause of þer harme ne strif to be maad a mong hem. Neuerþeles al dome is ȝeuen to him in maner be for seid, to be rewlid bi him, and he to discusse al þingis. And for þis seiþ Poule, þat Crist is end of þe lawe to riȝtfulnes to ilk*. [Rom. xo.] man trowing. As Austeyn seiþ, Boþ of lawe of kind, and of*. [Austeyn.] law writun, and law of grace, he is þe first begining al riȝt mad, he is þe midyl, end, ordeyning, and gouerning, he is endfully consuming and keping, and to wam al laws strekyn; and he kepiþ in to lawfuly doing al þat goþ bi him, and he is end of þe oolde lawe, filling and ending and avoyding after þat riȝtwisnes axiþ. And Poul seiþ, Þoo þat vnknawen þe riȝtwisnes of God,*. [Rom. xo.] and seken to ordeyn riȝtwissnes to hem, þey are not soget to Goddis riȝtwisnes. And þan are þei proud apostatais and wrong doars. And Crist himsilf biddiþ þus, Wel ȝe not deme, and ȝe schal not*. [Luc. ujo.] be demid; þat is, wyl ȝe not of ȝor silf mak domis, neþer vse ani domis, not but as God schewiþ to ȝow to do, and os he wirkiþ be ȝowe; for oþer wis demiþ not Crist þe sone, bi cause to ani man to be vndur syn, bondage, nor damping nor desese, nor doþ wrong in ani dome, somoun or priuat, nor supprisiþ nor eniþ nor demiþ not after þe face, but demiþ iust dome. Be he fairar, be he strenger, þer schal be no distaunce of persoun, he schal ȝere þe smale als wel as þe grete, and accept no mannis persoun, nor take no ȝeftis, for þe dome is Goddis; seþ wat ȝe do, vse ȝe not þe dome to oftun but of God. And ȝe deme it schal turne aȝen to ȝowr mede, if ȝe deme iustly. And þan if ȝe do wrong and syn, þe dred of God be wiþ ȝowe, and doþ all þingis wiþ diligence; at our Lord God is not accepting of personis, nor couetous of ȝeftis, nor wickidnes;*. [Exod. xxiijo.] ȝe schal not tak þe vois of lesing, nor tak to hond to sey fals wit|nes for þe vnpitous, þu schal not folow þe rowt to do iuel, nor þu schalt not in dome folowe þe sentence of vile money, þat þu go a Page 62 wey fro þe soþe; but iustly dome þi neibor, help him þat is sup|prisid, helpiþ in ȝor dome to þe faderles and moderles, and defendiþ þe widow; demiþ not wickidnes, þat is to sey, helpiþ it not vp, nor takiþ not þe face of synnars, helpiþ þe nedy and þe faderles, and makiþ þe meke and þe pore to haue riȝt, and pulliþ out and deliuer þe pore fro þe hand of þe synnar; if þer be ani cause to þe dome, enquere diligently þe soþ, and wham þu seest iust, ȝef him þe victory of riȝtfulnes, and wam þu fynd wickid þu schall condempne of vnpite. Now þan wan iugis gon in to þe contrary of þis, who schuld dowte þat þei not syn in mani case and in mani a wise? And wan ȝe do not after God, ne after charite, nor hope, nor feiþ; also wan þei do not after his wisdam ne ordre, but gon biside reclesly, and enquiren not til þey wit þe soþ, as boþe þe law of God and man techeþ þat þey schuld; þe þrid, wan þe cause perteniþ not to hem but to hiar iuge, but in ilk cause God schuld iuge befor, and oþer as he biddiþ hem, and no forþer; for Poul seiþ, Wat art þu*. [Rom. ijo.] þat demist an oþer mannis seruaunt? Þus wan jugis bowen fro þis, doutles þei syn, and are reprouid of God, for þus seiþ þe Salm, þu hast*. [Salm.] dispicid al bouning doune fro þer domis, for þer þinking is vniust. And þerfor seiþ Crist, þat þe Hooli Goost schal argu þis world of*. [Joh. xiuo.] dome, boþ þat þei mak and demen and causen; sin þe prince of þis world is demid and founden þat he is vniust, and þerfor is he put vnder, and man maad fre to serue God if he wil, and þan mai no man blam him iustly, nor he schal not be temptid ouer þat he*. [Cor. xo.] mai, but God schal make peruiaunce wiþ þe temptacoun þat man may susteyn. And bi þe wise man; Here ȝe kingis and vnder|*. [Sap. ujo.] stondiþ, and lere ȝe þe iugis of endis of þe world; ȝeftis ȝere ȝe þat haldun to gidre, and plesun to ȝou in routis of actouns; for power is ȝeuen of God to ȝou, and vertu of þe heiast, þat schal ask al ȝor dedis, and serch al ȝor þoutis, for ȝe wse þe ministeris of his regn, ȝe iugid not riȝtly, nor kepid not þe law of riȝtfulnes, nor ȝed not after þe wille of God; hedously and sone he schal apere to Page 63 ȝou; for hardist dome schal be don in hem þat are chefe. And for þis seiþ Ysaie, Woo to hem þat maken wickid lawis, and writun*. [Ysa. xo.] writtis of vnritfulnes; þat þei oppresse þe pore in dome, and don violence to þe cause of þe meke of my peple; þat veniaunce schuld be þer prey, and schuld snyb þe moderles, and iustifie þe wickid man for his ȝeftis, and take a wey þe riȝtfulnes of þe riȝtful man from him.\nNor þis excusiþ not to sey, þat he demiþ after þe lawe, and doþ no þing aftur his oune arbitracoun, but obeyschiþ to þe lawe, as seynt Ambrose seiþ, and so he doþ to his knowing as far as man*. [Ambrose.] may knowe, he may not know as God. Þis excusiþ not; for Poul*. [Rom. xiuo.] seiþ, þat ilk þing þat is not of þe feiþ is synne; and ilk þing þat is not of God, nor bi him, nor in him, is synne; also he seiþ, law is not but to þe iust man, þat is to sey to punische him, but raþer to susteyn him, and rewle him in riȝtfulnes, and to punisch mis|doars, and to swilk lauis and to swilk maneris schuld ilk iuge obey, and do þerby, and no þing biside of his oune wille, nor no þing falsly, nor be fals lawis, nor be error, is not he excusable; sin Daniel seiþ þus: Sey ȝe sonis of Israel folis, noiþer knowing nor*. [Dan. xiijo.] deming þing þat is verrey, turniþ aȝen to þe dome, and I schal deme hem wisely, for þei han seid fals witnes aȝenis her. In wilk is to be notid wel, þat fals dome may be reuokid, and þo iugis not*. [Nota.] excusid, bi þer witnes, but more gilty for wickid consent; and in þis þei consent, þat þei werk wickidly; for þe man schal not vndir go þe peyn, befor þat þe juge ȝeft þe dome; nor it helpiþ not to sey þat he schal be excusid bi þis, þat God seiþ, þat ilk word schal stond in þe mouþ of two or of þre, for þat may not implye þat al þing is soþe for þey sey it, but it is seid for þis, þat no man schal be condempnid bi on seying witnes aȝen him, os þe scripture de|clariþ itsilf. And þus seiþ Crist, ȝe erre mikil, not knowing þe*. [Matt.xxijo.] writingis, ne þe vertu of God; þerfor bi þe vertu of God clere knowing of ilk þing, and be for men know a þing, bi þat men know Page 64 it not, as Gregori witnessiþ, for he seiþ, þat men know not a þing*. [Gregori.] bifor þat he know it be feiþ; þerfor as God ȝeuiþ knowing, and techiþ al profitable þingis, and enformiþ alle and lediþ hem, for al abel are tauȝt of God, so þat man schal not stond only in þe teching of man, but in teching of God a boun man, and þan he schal vnderstond a boun his enemies, and ouer his techars, and ouer þe hold, as þe Salm seiþ, and now God ȝeuiþ his lawe in þe hertis of*. [Salm. cxuiijo.] men, and writiþ it in þer bowelis, and not wiþ enk, ne parchemyn,*. [2 Cor. iijo.] but wiþ þe Spirit of God, and kenniþ hem in al þingis, os þe prophet seiþ, and Jon in his epistil, nor forȝetiþ hem not in tyme, nor*. [1 Joh. iijo.] confoundiþ hem, so schuld he þe jugis, if þei bowid not from him, nor he schuld not fail to hem nowe ne more þan he dede to Salo|mon, and oþer iugis. But now for men lefun, and don domis, and not bi his Spirit, nor do not bi his counseil, but regnun and not of him, but gon bi oþer weyes, þerfor þer oune findingis begon hem aboute, and bi gernyn hem þat þey may not out, and þey bigilun oþer men. Nor sey þu not þat bi þis ani law miȝt not stond, nor no domis and polycye were for done, and misdoars schuld not be punischid: þis is not soþ; but bi þis schuld law be stablid, and ilk man schuld be suget as God biddiþ, and ilk man schuld do riȝt to oþer, and iust men schuld be holden in riȝt, and schrewis schuld be punischid as riȝt axiþ, and mikil bettar þan þei are now; for as God biddiþ þeis þingis to be don, so schuld he ȝef boþe witt and wille and miȝt þerto; and mikil bettar it schuld be þan is nowe, for now are iust men oft wrongid, and schrewis vnpunischid, and maynteynd, and born vp in iuel, boþ bi wilis, and strengþ, and falsnes, and fayntise of þeis þat schuld do riȝt; and þus synne is aggregid mani fold, and if ani haue good þer by þer falliþ vp on an oþer side to mak harmis.\nAnd if þu sey, it semiþ þat man may juge aȝen þe innocent, bi þis God himsilf condempniþ boþ þe iust and vnpitouse, and Crist ȝaf himsilf to þe deþ. And Abraham is blessid of God, for he was Page 65 redy to sle his sone. And Sampson slow himsilf in sleyng of þe Philisteis, and so doþ mani oþer and mani wise. Also Dauid slow*. [2 Reg. io.] a man, for he seid þat he had slayn a man, and slow him not. And þus bi þeis it semiþ þat man may ȝeue sentence ȝea to sle þe innocent. To þeis obieccouns me semiþ þus; God may do what*. [Responsio ad object.] he wel, and þerfor in sum þingis it is not inow to vs, God doþ þus, þerfor we mai do þus; but do we as he biddiþ us, for þus seiþ Crist, ȝe cal me lord and mayster, and ȝe sey wel, forsoþ I am,*. [Joh. iiijo.] but wil not ȝe be callid maisteris. Also he condampniþ in oþer maneris, as wan he þoliþ þe creature to falle in to synne, or ellis in to peyn; þe secound, wan he ordeynit ani to be punischid or con|dempnid; þe þrid, wen he schewiþ þe gretnes of his wisdam, power, goodnes, mercy, paciens, be wilk he schewiþ þat alle crea|turs in regard are not, nor worþi to appere in his siȝt. And bi þis þei schuld be confoundid in hem silf, and leue al hemsilf, and folow him, and stond in his grace, and þus mend. Blessid be þis confu|sioun and dampning; and so ȝef God bed condempne, or ȝeue sentence, wirk fast as God biddiþ, but it is in veyn to go be for. And for soþ of Abram it is opun þat he was not in wil to sle his sone, not but after þe bidding of God, and þerfor cam God befor and bad him sle not þe child, and for þis wil he blessid him; and in þis he techiþ þat his wil is not þe ded of man þat is innocent,*. [Ezek. xxxiijo.] for he seiþ þat he wel not þe deþ of þe synnar, if he wil turne and lif, as he seiþ bi þe prophet. And in þis he schewiþ vs how he wil cum befor to saue þeis þat tristun in him, and doþ in simple hert and purte of handis. And of Sampson men seyn þat oþer he hadde bidding of God, or repentid ofter. And os to Dauid, men seyn þat alle his dedis are not to be folowid, wiþ out mikil auto|rite; nor þis man was not innocent in þe siȝt of God, for he went to haue plesid Dauid wiþ þe sleyng, and for his lyeing he was manslear. And þus Dauid, led bi þe priuete of prophecye, dede þe dome of God to him, schewing to vs how God demiþ vs after Page 66 our hartis, and schal deme ilk man after þe wordis of his mowþ. And þerfor men schuld be warer þat þei lere not, nor sey not þat þey wet a þing to be þat is not; for þan schal God condempne hem of þer own mowþ, wen þe þing mai not be prouid, wan nor were þat it was don, as Daniel did þe prestis; for þis wil be at þe day*. [Dan. xiijo.] wen al þing schal be demid after trowþ. And her be howuen þei be war þat are chargid to sey þe soþe to þer witing. And wen oþer seyn aȝen þer witing, þei holde hem stille, and þolun þe toþer to ȝeue þe dome, and þus þei are for sworne, and cause of þe mannis harme þat þei schuld leit os þei are sworne to do. And error excusiþ not, os is schewid oft, nor vnkunning; sin Balaam*. [Num.xxijo.] seid to aungel, I haue synnid, not witing þat þu stod aȝen me; and in þe law was bidun þat if ani synnid bi error or vnkunning,*. [Lev. vijo.] and did ani þing þat þe law forbed, þat he schuld mak an ofring, and þe prest schuld pray for him, and it schuld be for ȝeuen him, for he fautid be error and be vnkunning.


A CASE OF ACUTE LEUKÆMIA, : The Lancet\noutline goes here The Lancet, Volume 165, Issue 4247, Pages 153 - 154, 21 January 1905 <Previous Article|Next Article>doi:10.1016/S0140-6736(00)94720-2Cite or Link Using DOI A CASE OF ACUTE LEUKÆMIA,Original TextW.Mitchell Stevens M.D. LOND., M.R.C.P. LOND. Please go to ScienceDirect to view the PDF


Wōden - Wikipǣdia, sēo frēo wīsdōmbōc\n(Edlǣded of Woden)\nǷōden is nama ānes þāra Þēodiscum goda, hƿæs nama is of Mercurie on Englisce āreaht, for þǣm þe hē is þæt nīehste god tō Ƿōdne. His nama is oft gefunden in cynnreccennessum Engliscra cynelicra mǣgscīra. His dǣl ƿæs manigfeald; hē ƿæs god ƿīsdōmes and gūðes. Ēac lēodum þūhte þæt hē þæt god lēoðes ƿæs and drȳcræftes and sīðes and þǣre huntunge.\nHis nama is, on Īslendisce/Norene Óðinn (Ōðen gehāten on Englisce); Sƿēonisce Oden; Nīwum Englisce/Englisce (and Ealdum Seaxiscum) Wõden; Ealdum Franconisce Wodan; Alemannisce Wuodan; Þēodisce Wotan oþþe Wothan; Lombardisce Godan, and in Ealdgermanisce hit ƿæs *Wōðanaz, þe segde "se ƿōda" oððe "hē þǣre ƿōdnesse", for þǣm þe æreste hē ƿæs gūðgod: gelīce in Ealdgrēcisce se Grēcisca gūðgod Arēs oft hātte mainomenos þe segð "ƿōd".\nAc man ƿiþcƿiþþ ymbe his rihtan andgiet in racum, as se nama is gemacod of òð and -in. On Norene mǣnþ òð '"wit, soul" be selfum and in fēgungum "heaðumægen, cāfnes" mǣnþ sēo endung -in "hǣsere, dryhten." Þus, Odin is dryhten þæs līfes þrace.\nGeorg von Rosen - Oden som vandringsman, 1886 (Ƿōden, se ƿīdfarend)\n1 Gemǣna Mearcunga\n2 Onfōnd þāra Dēadra\n3 Ōðen and Mercurius\n5 Eddaisc Ƿōden\n6 Englisc-Seaxisc Wōden\n7.2 Scamanisc gecynd\n8 Medieval andfengnes\n8.1 Onstandende gelēafan on Ōðene\n9 Sēo ēac\nGemǣna Mearcunga[adihtan | ādihtan fruman]\nFor þǣm Norþmannum his nama ƿæs sam mid beadƿe and gecampe, siþþan hē hine onīeƿþ þurh þā lāra sƿā se sigebringend.\nÓðinn ƿæs hīƿhƿierfend, and miht gehƿeorfan his fell and his scyppunge sƿā hē ƿolde. Man segde þæt he fōr on ƿorulde in scuppunge ealdes mannes berendes stæf, ānēage, grǣgbeard, mid ƿīdecgum hæte.\nMan geþēodode Óðen micle mid þǣm Ƿildan Huntoðe, farende hlūde þurh ƿolcnu lǣdende micelne here þāra ofslægenena, gelīce þǣm gode Rudra þæs Hinduiscan Rigvedasya. Ódinn and Frigg fōron ætgædre in þissum.\nOnfōnd þāra Dēadra[adihtan | ādihtan fruman]\nŌðen nimþ þone dēadan Sinfjötli tō Valhalla.\nSnorri Sturlusones Edda ātīefreþ þæt Ōðen ƿilcumaþ þā micelan dēadan cempan þe fēollon on beadƿe in his sele, Valhalla. Þās gefeallenan, þā einherjar, feohtaþ mid Ōðene and mid þæm ōðrum godum in þæt ƿæl þæs endes þǣre ƿorulde, Ragnarök.\nIn þǣm Norþmanniscum spellum, Óðin oft scyrpeþ menn to gūðe and sendeþ his Valkyrjur (þe segþ Ƿælcyrigan) tō sendanne sigu þǣr hē ƿysceþ and tō cēosanne þā dēade. Þis is tō gaderianne þā beteste ƿīgendas in his greatan healle þe hātte Valholl, þe segþ Ƿælheall, and hit hātte in Nīƿenglisce Valhalla.\nHƿīlum Óðinn scǣƿþ hine selfne fore mannum. Sum ƿrītung sægde þæt æt ende þæs gefeohtes æt Brávellir, Óðinn þider ēode tō fetianne þone ealdan cyning Harald Hildetand. Helgi Hundingesbana ƿearþ genōg gūðmǣr and Dag his āðum ƿyscede þæt hē ƿricþ his fæder þe Helgi ofslōh, and Óðinn onlǣnde his spere tō Dage, and Dag ofslōh Helgi, þe ēode tō Valhallan and þǣr instæpe ƿearþ sum þāra lǣdendostra ƿīgenda.\nŌðen and Mercurius[adihtan | ādihtan fruman]\nMan cnǣƿþ lǣssa ymbe Óðine (oððe Ƿōdne) sƿā nimend þāra dēada sƿā gelīefdon þā sūðerne Germanas. Se Romisca spellƿrītere Tacitus ƿrāt þæt þā Germanas beēodon Mercurium, ac is gelīc þæt þis tācnode Ƿōden, for þǣm þe Mercurius (þe in Grēcisce hātte Hermēs) ēac ƿæs se sāƿollǣdend (þe in Grēcisce is psychopompos). And Iulius Caesar ƿrāt þæt Mercurius is se grēatost god þāra Germaniscena in his bēc De Bello Gallico 6.17.1.\nPaulus Diaconus (þe segþ Paulus se Dīacon) ƿrāt nēah þǣm ende þæs 8an gēarhundrede, and þǣrinne he sægde þæt Ƿōden (þe hē ƿrāt Guodan) ƿæs se hēafodgod þāra Langbearda, and hē and ǣrran ƿrīteras sægdon þæt Ƿōden ƿæs Mercurius: sēo þā bōc History of the Langobards, I:9. Þurh þā samnesse, Paulus ƿrāt þæt þā Germanas gelīefdon þæt Ƿōden ƿæs, and þæt þæs godes fruma ƿæs ne in þissum tīde ac gēo and ne in Germaniam ac in Grēclande. Robert Ƿace ēac segþ þæt Ƿotan is Mercurius. Viktor Rydberg in his bēc ymbe Teutonic Mythology, ƿrīteþ ymbe sume ōðre gelīcnessa Ƿōdenes mid Mercuriō, and þæt bēgen brōhton lēoðsangscip tō mannum.\nǷordstǣr[adihtan | ādihtan fruman]\nSe Norþmannisca nama Ōðinn goes back to an earlier *Wōðinaz, consistent with the initial consonant of the West Germanic form of the name. Adam von Bremen etymologizes the god worshipped by the 11th century Scandinavian pagans as "Wodan id est furor" ("Wodan, which means 'ire'."), a possibility still commonly assumed today, connecting the name with Old English ƿōd, Gothic wōds, Old Norse *ōðr (see Odr), Old High German wuot, all meaning "possessed, insane, raging".\nIn gemānum Proto-Germanisce se nama ƿæs *Wōðinaz, þe ēaðe mæg bēon of Indo-Europeiscum *Watinos. Ac man seah þæt Englisc Ƿoden nis riht sam-cynn Germanisces Wotan, and þæt þǣrþurh folc gehƿeorf Wotan to folgienne þæt andgiet "se ƿōda", and sƿīðe æfter þæt þā Germanas ƿurdon Crīstnas and man seah Wotan sƿā deofol, ac þā Norþmenn and þā Engle hēoldon þone nama sƿā hit ǣrra ƿæs. And gelīce in ealdum Grēcisce Arēs hira gūþgod oft hātte Arēs mainomenos þe segþ "ƿōd Arēs".\nĀn meahtlicnes is þæt se nama ƿæs geborgod of þǣm Ƿealhcynne, ymbe þā tīd Tacites hƿonne Germanisc and Ƿīelisc cynn ƿǣron ƿiþ hīe on ǣgðerre healfe þǣre Rīne, and is gecynde þǣm Ƿīeliscan prēostlican gefērscipe þāra Vates. Þæt Ƿīelisce ƿord is æt ende genumen of þǣre ilcan ƿyrte (meahtlīce Frum-Indisc-Europisc, ac gesōðod in Ƿīelisce and in Germanisce ānum) sƿā þā Germaniscan ƿord for "dēofolsēoc", ofer beclipod, *vāt-, mid with a more general meaning of "spiritually excited", also preserved in the Irish word for "poet", fáith. If the word is indeed a loan from the Celtic, it may be an important hint to the dating of the Proto-Germanic sound changes.\nEddaisc Ƿōden[adihtan | ādihtan fruman]\nSe Prose Edda segþ þæt Bestla and Borr ācennedon Óðin and þæt hē hæfde bróðru Vé (þe is Ƿéo) and Vili (þe is Ƿill) and þā þrēo gebrōðru niðerƿurpon þone forstþyrs Ymir and macodon þone ƿoruld of Ymis līce. Man oft spræc ymbe þā þrēo gebrōðru ætgædre.\nÓðinn and Jorð ācennedon þone brēmostan sunu Þórr, and his nama segþ Þunor, and Jorð segþ Eorþe. Ac his ƿīf and gemæcca ƿæs sēo gyden Frigg, and þā gecnāƿenoste ealdspell secgaþ þæt Frigg ƿæs sēo lufiende mōdor hira suna Baldr).\nAnd Óðinn and sēo þyrsen Gríðr ācennedon Víðar.\nAnd se blinda god Hoðr þurh misgelimpe ofsloh his brōðor Baldr, and æfterra Óðinn and þā þyrsen Rind ācennedon Vali, and Vali cƿōm of Rindes cƿiðe fullƿeaxen and ƿæpned and hē sƿerode āþ þæt ne ƿolde dōn niht and ne baðian oþþæt he ƿrece on Hoðe.\nAnd manige cynecynnas sægron þæt Óðinn ƿæs sum hira ealdfædra þurh ōðre suno. For traditions about Odin's offspring see Sons of Odin.\nGecynd[adihtan | ādihtan fruman]\nÓðinn rítt in Ƿæleall on þǣm horse Sleipni (Ardre image stone).\nÓðinn hæfþ þæt eahtasceancan horse Sleipnir, and þæt ofhēaƿen hēafod þæs dƿearges Mímis and hit foreƿītegode þā forþgesceafte. His Valkyrjur þegnodon hine gaderende þā sāƿla beorna ofslægenra in gefeohte and brōhton hīe to Ƿælhealle þǣr Óðinn ƿunode in Ásgarðe, þǣr þā sāƿla ƿurdon þā Einherjar, þe ƿillon þurfan feohtan mid Óðine in þǣre gūðe æt Ragnaroke. And þæt nama Einherjar segþ Ānheremenn, for in Ƿōdnes healle hīe sind ealle in ānum samum herge, þéah þe ǣrra libbende on eorðan hie ƿǣron in manigum hergum and fyrdum.\nBrynhildr, sum þāra Valkyrja, ƿearþ ūtgeƿorpen of his þegnscipe, ac Óðinn gemiltsode and settede híe in healle and ymb hīe hring fȳres tō þæs þe ānne se heardost mann mihte sēcan ƿeddan hīe. And Sigurðr āhreddede hīe. And æfterra Vali ofslōh Hoð.\nOdin has a number of magical artifacts associated with him: the dwarven spear Gungnir, which never misses its target, a magical gold ring (Draupnir), from which every ninth night eight new rings appear, an eight-legged horse (Sleipnir) and two ravens Huginn and Muninn (Thought and Memory) who travel the world to acquire information at his behest. He also commands a pair of wolves named Geri and Freki, to whom he gives his food for he himself consumes nothing but wine. From his throne, Hlidskjalf (located in Valaskjalf), Ōðinn could see everything that occurred in the universe.\nNaman[adihtan | ādihtan fruman]\nEnglisc-Seaxisc Wōden[adihtan | ādihtan fruman]\nEnglaþēod, Seaxcynn and Geotcynn brōhton Ƿōden tō Bretene ymbe þǣm 5th and 6th gearhundedum, continuing his worship until conversion to Christianity in the 8th and 9th centuries. Woden is the carrier-off of the dead, but not necessarily with the attributes of Norse Odin. Woden is also the leader of the Wild Hunt. The familial relationships are the same between Woden and the other Anglo-Saxon gods as they are for the Norse.\nÆfter þǣm Engla and Seaxna Cranice and þǣm Historia Britonum, Ƿoden hæfde þās sunas: Ƿecta, Bældæg, Casere and Ƿihtlaeg.\nÞȳ folgað Ƿectan cynn: Ƿitta, Ƿihtgils, Hengest and his brōðor Horsa, and of him Cantaƿara cyningas.\nÞȳ folgað Bældæges cynn: Brona, Friðugar, Freawine, Ƿig, Geƿis, Esla, Elesa, Cerdic and of him Ƿestseaxna cyningas.\nÞȳ folgað Caseres cynn: Tytmon, Trygils, Hroðund, Hryp, Ƿilhelm, Ƿehha, Ƿuffa and of him Ēastengla cyningas.\nÞȳ folgað Ƿihtlæges cynn: Ƿermund Engla cyning, Offa, Angelþēoƿ, Eomer, Icel and of him Miercna cyningas.\nEnglisc ealdbēc onginnaþ ymbe þā ylde þæs conversion from the old religion. Although whatever stories recording his part in the lives of men and the gods are lost, Woden's name survived in many settlement names and geographical features.\nǷōdnesdīc þe nū hātte Wansdyke\nGrīmesdīc þe nū hātte Grimsdyke\nǷōdnesburg þe nū hātte Wednesbury\nǷōdnesdæg ('Ƿōdenes dæg') is for him genemned, for þǣm þe his bend mid þǣm dēadum gebȳraþ tō þǣm Rōmāniscan Mercurie. Þā Germaniscan lēode āreahton of Lǣdene Mercuri dies on Englisc sƿā Ƿōdnesdæg.\nGebēdung[adihtan | ādihtan fruman]\nMany places are named after Odin, especially in Scandinavia, such as Odense (Denmark) and Odensbacken (Sweden), but also places in other Germanic countries, such as Wednesbury (Englaland), Wodensberg and Odenheim (Germany), and Woensdrecht (Netherlands). Almost all German Gaue (Latin, pagi) had mountains and other places named after him under such generic names as Wodenesberg, Wuodenesberg, Godesberg and Gudensberg, Wodensholt, etc.\nBlōt[adihtan | ādihtan fruman]\nOdin ƿæs þæt āne god in Scandinavian mythology to demand human sacrifice at the Blōts. Adam of Bremen relates that every ninth year, people assembled from all over Sweden to sacrifice at the Temple at Uppsala. Male slaves, and males of each species were sacrificed and hung from the branches of the trees. The practice of sacrifice is one reason why Thor was much more popular among the commonfolk. Committing suicide was also considered to be a shortcut to Valhalla.\nAs the Swedes had the right not only to elect king but also to depose a king, the sagas relate that both king Domalde and king Olof Trätälja were sacrificed to Odin after years of famine. Sēo ēac sacred king.\nIt was common, particularly among the Cimbri, to sacrifice a prisoner to Odin prior to or after a battle. The Orkneyinga saga relates a (and uncommon) form of Odinic sacrifice, wherein the captured Ella is slaughtered by the carving out of a "blood eagle" upon his back.\nSometimes sacrifices were made to Odin to bring about changes in circumstance, a notable example being the sacrifice of King Vīkar (detailed in Gautrek's Saga and Saxo). Sailors in a fleet being blown off course drew lots to sacrifice to Odin that he might abate the winds; the king himself drew the lot and was hanged.\nSacrifices were probably also made to Odin at the beginning of summer, since Ynglinga saga states one of the great festivities of the calendar is at sumri, þat var sigrblōt "in summer, for victory"; Odin is consistently referred to throughout the Norse mythos as the bringer of victory.\nScamanisc gecynd[adihtan | ādihtan fruman]\nThe goddess Fricg is seen as an adept of the mysteries of seid (shamanism), a völva, and it is said that it was she who initiated Odin into its mysteries. In Lokasenna Loki abuses Odin for practising seid, condemning it as a unmanly art. A justification for this may be found in the Ynglinga saga where Snorri opines that following the practice of seid, the practitioner was rendered weak and helpless. Another explanation is that its manipulative aspects ran counter to the male ideal of forthright, open behaviour.\nBalder's fola tōlēac his fōt\nSinthgunt and Sol, hire sweostor, tried to cure it by magic\nFricg and Fulla, hire sweostor, tried to cure it by magic\nit was charmed by Wodan, swā hē wel cūðe:\nbe it limbsprain, bān tō bānum\nblōd tō blōde, lim tō limum\nFurther, the creation of the runes, the Norse alphabet that was also used for divination, is attributed to Odin and is described in the Rūnatal, a section of the Havamal. He hanged himself from the tree Yggdrasil, whilst pierced by his own spear, to acquire knowledge. He remained thus for nine days and nights, a number deeply significant in Norse magical practice (there were, for example, nine realms of existence), thereby learning nine (later eighteen) magical songs and eighteen magical runes. The purpose of this strange ritual, a god sacrificing himself to himself because there was nothing higher to sacrifice to, was to obtain mystical insight through mortification of the flesh; however, some scholars assert that the Norse believed that insight into the runes could only be truly attained in death.\nŌðenes lufu for ƿīsdōme cann man ēac sēon in his ƿeorc as a farmhand for a summer, for Baugi, in order to obtain the mead of poetry. Sēo Fjalar and Galar for more details.\nMedieval andfengnes[adihtan | ādihtan fruman]\nSƿā þæt hēafodgod ealra Germaniscra goda, onfēng syndrigne ymbþanc of þǣm frumum spellbodum. For example, his day is the only day to have been renamed in the German language from "Woden's day", still extant on Nīƿum Englisce Wednesday to the neutral Mittwoch ("mid-week"), while other gods were not deemed important enough for propaganda (Tuesday "Tyr's day" and Frīgedæg "Frīge dæg" remained intact in all Germanic languages). For many Germans, St. Michael replaced Wotan, and many mountain chapels dedicated to St. Michael can be found, but Wotan also remained present as a sort of demon leading the Wild hunt of the host of the dead, e.g. in Swiss folklore as Wuotis Heer. However, in some regions even this mythology was transformed so that Charlemagne led the hunt, not Odin.\nIn Englalande ƿæs Ƿōden was not so much demonized as rationalized, and in the Anglo-Saxon Chronicle, he appears as a perfectly earthly cyning, only four generations removed from Hengest and Horsa.\nIn manigum Germaniscum sprǣcum is se nama þæs fēorðan dæges þǣre ƿuce (if one counts from Sunday) is frequently, "Wotanes Dæg" oþþe "Ƿōdenes Dæg", (Ƿōdnesdæg on Englisce. Geefnett Norþƿegisc, Denisc and Sƿēonisc onsdag, Niðerlendisc woensdag; ǣnlīce se efenƿeorða dæg on Þēodisc is ānfealdlīce "mid ƿucu" (Mittwoch)). This is thought to translate the Latin Dies Mercurii, "Mercury-day" (cf. French mercredi), owing primarily to Tacitus' linking þāra twēgra goda.\nOnstandende gelēafan on Ōðene[adihtan | ādihtan fruman]\nSēo endenīehste beadu, in þǣre þe þā Norenan tealdon sige tō Ōðene, wæs sēo Beadu Lenan in 1208 . The former Swedish king Sverker had arrived with a large Danish army, and the Swedes discovered that the Danish army was more than twice the size of their own. Naturally, the Danes got the upper hand and they should have won. However, the Swedes claimed that they suddenly saw Odin riding on Sleipnir. Accounts vary on how Odin gave the Swedes victory, but in one version, he rode in front of their battle formation.\nÞā Norþrigan sægdon lange spell ymbe ānēagedne rīdere mid brādbrerdedum hæte and blǣhǣƿenum cyrtele þe bād smiþ tō scōgenne his hors. The suspicious smith asked where the stranger had stayed during the previous night. The stranger mentioned so distant places that the smith would not believe him. The stranger said that he had stayed for a long time in the north and taken part in many battles, and this time he was going to Sweden. When the horse was shod, the rider mounted his horse and said "Ic eom Ōðen" to the stunned smith, rode up in the air and disappeared. The next day, the battle of Lena took place.\nScandinavian folklore also maintained a belief in Odin as the leader of the Wild Hunt (Åsgårdsreia in Norwegian). His main objective seems to have been to track down and kill the forest creature huldran or skogsrået. In these accounts, Odin was typically a lone huntsman, save for his two wolves. Originally, he was armed with a spear, but in later accounts this was sometimes changed to a rifle.\nBysen:NorseMythology Bysen:Mythological king of Sweden\nGetalu Þēodisc Goda | Ēse | Ƿēna | Entas | Ylfe | Dƿeorgas | Ƿælcyrgan | Einherjar | Ƿyrda\nǷōden | Þunor | Ing | Frēo | Logðer | Balder | Tīƿ | Yggdrasil | Ginnungagap | Ragnarök\nPoetic Edda | Prose Edda | Þā Saga | Volsung Cycle | Tyrfing Cycle\nRūnstānas | Eald Norþmannisc sprǣc | Rihtƿrītung | Later influence\nǷīcinga Ieldu | Scop | Kenning | Blōt | Sīeþ | Getalu\nÞā Nigon Ƿorulda Þēodisc Hǣðenscipe | Menn, stedas, and þing\nFram "https://ang.wikipedia.org/w/index.php?title=Wōden&oldid=190226" begeten\nMan nīwanost wende þisne tramet on þǣre 01:04 tīde þæs 26 Solmōnaþ 2018.


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In the present appendix, formulae (or repetitions) that have occurred at least twice, word for word, are underlined; in contrast, formulae that are variations from other encountered word-clusters, and thus represent “varying formulae,” are presented in bold. The present texts merely serve the purposes of formulaic analysis and are not intended to be a critical reproduction of Kerdīr’s inscriptions.\n1. Synopsis of Kerdīr’s Career\nUnder Šābuhr Under Õhrmazd I Under Warahrān I Under Warahrān II\n[a. The Ruler] [a. The Ruler]\nUd pas kū Šābuhr šāhān šāh ō bayān gāh šawēd,\nud Ōhrmazd šāhān šāh, ī-š pus, pad šahr ēstēd, [a. The Ruler]\nUd pas kū Ōhrmazd šāhān šāh ō bayān gāh šawēd,\nud Warahrān šāhān šāh, ī Šābuhr šāhān šāh pus, ud Ōhrmazd šāhān šāh brad, pad šahr ēstēd, [a. The Ruler]\nUd pas kū Warahrān šāhān šāh ī Šābuhragān ō bayān gāh šawēd,\nud Warahrān šāhān šāh ī Warahrānagān, ī andar šahr rād ud rāst ud mihrbān ud hugar ud kerbakkar, pad šahr ēstēd,\n[b. Kerdīr’s Rank under Šābuhr]\nĀn-im kunēd Šābuhr šāhān šāh, [b. Kerdīr’s Rank under Ōhrmazd I]\nu-m Ōhrmazd šāhān šāh kulāf ud kamar dahēd, u-m gāh ud padixšar abardar kunēd, [b. Kerdīr’s Rank under Warahrān I]\nu-m Warahrān-iz šāhān šāh pad agrāyīh ud padixšar dārēd, [b. Kerdīr’s Rank under Warahrān II]\nud pad dušārāmīh ī Ōhrmazd ud yazdān ud xwēš ruwān rāy, ān-im andar šahr abardar gāh ud padixšar kunēd, u-m gāh ud padixšar ī wuzurgān dahēd,\n[c. Kerdīr’s Religious Authority]\npad kerdagān ī yazdān, pad dar ud šahr ō šahr, gyāg ō gyāg, hāmšahr, pad mowestān, kāmgār ud pādixšāy [c. Kerdīr’s Religious Authority]\nu-m pad dar ud šahr ō šahr, gyāg ō gyāg, hāmšahr, pad kerdagān ī yazdān, kāmgārdar ud pādixšādar kunēd,\nu-m kunēd nām: Kerdīr ī Ōhrmazd mowbed Ōhrmazd xwadāy pad nām. [c. Kerdīr’s Religious Authority]\nu-m pad dar ud šahr ō šahr, gyāg ō gyāg, pad kerdagān ī yazdān, ham-gōnag kāmgārdar ud pādixšāy kunēd. [c. Kerdīr’s Religious Authority]\nu-m pad dar ud šahr ō šahr, gyāg ō gyāg, hāmšahr, pad kerdagān ī yazdān, pādixšādar ud kāmgārdar kunēd, kū čiyōn ahy būd hēm,\nu-m hāmšahr mowbed ud dādwar kunēd,\nu-m Satxr ādur ī Anāhīd-Ardašīr, Anāhīd ī bānug, ēwēnbed ud pādixšāy kunēd,\nu-m kunēd nām: Kerdīr ī bōxt-ruwān Warahrān ī Ōhrmazd mowbed.\n[d. Summary of Kerdīr’s Religious Policy (1)]\nUd šahr ō šahr, gyāg ō gyāg, hāmšahr,\nkerdagān ī Ōhrmazd ud yazdān abardar bawēd,\nud dēn mazdēsn ud mowmard andar šahr wuzurg padixšar bawēd,\nud yazdān ud āb ud ādur ud gōspand andar šahr wuzurg šnōdīh abar rasēd,\nud Ahreman ud dēwān wuzurg snāh ud bištīh abar rasēd,\nud kēš ī Ahreman ud dēwān az šahr *franamēd, ud awāwar akirīy,\nud ǰahūd ud Šaman ud Braman ud Nāsrā ud Kristyān ud Magdag ud Zandīg andar šahr zad bawēnd,\n[e. Summary of Kerdīr’s Religious Policy (1)]\nUd pad framān ī Šābuhr šāhān šāh ud pušt ī yazdān ud šāhān šāh,\nšahr ō šahr, gyāg ō gyāg,\nwas kerdagān <ī> yazdān abzāyīh,\nud was ādur ī Warahrān *nišāy-,\nud was mowmard urwāhm ud padēx bawēd,\nud was ādurān ud mowān pādixšīr *āwāš-. [e. Summary of Kerdīr’s Religious Policy (1)]\nUd ēg-iz pad ān zamān,\nwas kerdagān ī yazdān abzāyīh,\nud was ādur ī Warahrān *nišāy-\nud was ādurān ud mowān pādixšīr *āwāš-. [e. Summary of Kerdīr’s Religious Policy (2)]\nšahr ō šahr ud gyāg ō gyāg,\nud was ādurān ud mowān pādixšīr *āwāš-.\nud uzdēs gugānīh, ud gilist ī dēwān wišōbīh,\nud yazdān gāh ud nišēm akirīy,\n[e. Summary of Kerdīr’s Religious Policy (2)]\nud Ōhrmazd ud yazdān was sūd rasēd,\nud Ahreman ud dēwān wuzurg mihkār bawēd,\nud ēn and ādūr ud kerdagān, čē pad nibišt, ān-im ōh-gōnag(dar) Šābuhr šāhān šāh pad wāspuhragān pāymār kunēd, kū-t bun xānag ēn ēw bawēd, ud čiyōn dānāy, kū kerd yazdān ud amā weh ōwōn kun.\n[f. Kerdīr’s Position within the Clergy]\nUd *git, pādixšīr ud mādayān, čē ōy zamān, abar Šābuhr šāhān šāh, pad dar ud hāmšahr, gyāg ō gyāg, kerd, ōy ēd-ōwōn abar nibišt ēstēd kū:\nKerdīr ī ēhrbed. [f. Kerdīr’s Position within the Clergy]\nUd *git, pādixšīr ud mādayān, čē ōy zamān, abar Ōhrmazd šāhān šāh, pad dar ud hāmšahr, gyāg ō gyāg, kerd, ōy ēd-ōwōn abar nibišt ēstēd kū:\nKerdīr ī Ōhrmazd mowbed. [f. Kerdīr’s Position within the Clergy]\nUd *git, pādixšīr ud mādayān, čē ōy zamān, abar Warahrān šāhān šāh, pad dar ud hāmšahr, gyāg ō gyāg, kerd, ōy ēd-ōwōn abar nibišt ēstēd kū:\nUd *git ud pādixšīr ud mādayān, čē bar Warahrān šāhān šāh ī Warahrānagān, kerd, ōy abar ōh nibišt ēstēd kū:\nKerdīr ī bōxt-ruwān-Warahrān ī Ōhrmazd mowbed.\n2. Kerdīr’s Religious Policy\nUd man Kerdīr ahy ōrōn pad yazdān ud xwadāyān ud xwēš ruwān rāy was ranǰ ud awām dīd,\n[b. Revival and Organization of Fires and Magi in the Territories of Ērān]\nU-m was ādurān ud mōwān andar šahr ī Ērān,\nud Gurgān … tā frāz ō Paškabūr,\n[c. Revival and Organization of Fires and Magi in the Territories Anērān]\nU-m pad-iz Anērānšahr ādur ud mowmard čē pad šahr ī Anērān būd, kū asb ud mard ī šāhān šāh rasīd:\nAndyōk šahrestan ud Sūryā šahr ud čē abar Sūryā nahang,\nTersōs šahrestān ud Kilikyā šahr ud čē abar Kilikyā nahang,\nKēsaryā šahrestān ud Kapōdakyā šahr ud čē abar Kapōdakyā nahang, tā frāz ō *Grāykyā šahr ud Armin šahr,\nud Wiruzān ud Alān ud Balāsagān tā frāz ō Alānān dar,\nŠābuhr šāhān šāh pad asb ud mard ī xwēš … zad, u-š wardag ud ādursuxt ud awērān kerd , ānōh-iz-im, pad framān ī šāhān šāh,\nān mowmard ud ādur čē ōy šahr būd, ān-im winārišn kerd,\nu-m nē hišt zyān ud wardag kerdan, ud čē ōh kas wardag kerd būd, ān-iz-im bē stad, u-m abāz ō xwēš šahr hišt hēnd.\n[c. Invigoration of the Mazdayasnian Faith]\n[ca. Honoring the Faith: Its Three Pillars: The Religion, the mowmard, and the Good Man]\nU-m dēn mazdēsn ud mowmard ud was mard ī xūb andar šahr *agrā/aγrē ud padixšarāwand kerd.\n[cb. Redemption of the Heretic (who does not live in harmony with the three pillars)]\nUd ahlomōγ ud gumarzāg mard, kē andar mowestān pad dēn mazdēsn ud kerdagān ī yazdān nē pad wizār pahrist, awēšān-im puhl zad, u-m nixrōst hēnd tā-m weh kerd hēnd.\n[d. Kerdīr’s Religious Policy in the Service of the Throne]\nU- m was ādurān ud mowān *git pādixšīr kerd,\nud pad pušt ī yazdān ud šāhān šāh, ud az man kerd, andar šahr ī Ērān,\nwas ādur ī Warahrān,\nud was xwēdōdah kerd,\nud was mardōm ī an-āstawān būd, ān āstawān būd,\nud was ān būd kē kēš ī dēwān dāšt, u-š, az man kerd, ān kēš ī dēwān hišt, u-š kēš ī yazdān grift,\nud was rad-passāg grift,\nud was dēn ōšmurd gōnag gōnag,\nud anī-z kerdagān ī yazdān was abzūd ud abardar būd, ī abar ēn nāmag nē nibišt, čē agar nibišt hē, ēg was būd hē.\n[e. Kerdīr’s Religious Policy Using His Own Resources]\nU-m pad xwēš-iz xānag gyāg ō gyāg\nwas ādur ī Warahrān nišāst,\nu-m yašt pad […] xwēš xānag [ … ] gāh ō gāh rād-passag [ … ] ud būd pad ēw sāl rad-passāg [ … ]\nu-m pad šahr ud tā čē pad xwēš-iz xānag anī-z kerdagān ī yazdān gōnag gōnag was kerd, ī-m agar abar ēn nāmag nibišt hē, ēg was būd hē .\n[a. Background and Introduction to the Vision]\nBē ān-ōwōn čiyōn an, az ahy ōrōn, yazdān ud xwadāyān huparistā ud hugāmag būd hēm,\nān-ōwōn-iz-im az yazdān ud xwadāyān wuzurg agrāyīh ud padixšar rasīd,\nnūn, pad zīndagān, andar šahr pad agrāyīh pādgāh būd hēm.\nU-m ēd-iz ō yazdān rōn paywahīd kū:\nagar ēw-bār ašmā yazdān an Kerdīr pad zīndagān pad agrāyīh pādgāh kerd hēm,\nnūn-iz/ōh-iz, agar ašmā yazdān dastan *hād,\nēg-im ō widardān-iz rōn,\nim yašt ud kerdagān rāy čiyōn andar šahr kīrēd,\nu-m ruwān parrōn čē-gōnag *hād,\nud ardāyīh ud druwandīh,\nān-im ō widardān-iz rōn ān-ōwōn nimāyēd.\nKū ān-ōwōn čiyōn man, az ahy ōrōn, paywahīd,\nu-m yazdān ranǰ ud awām widārd,\nōwōn-iz parrōn ō widardān rōn tis andar wehdar ud wistāxdar bawēn kū anī-z […],\nud kē ēn nāmag wēnād ud paypursād,\nān abar […] wistāxdar bawād\n[b. Preparations for the Vision]\nU-m ka ō yazdān rōn paywahīd,\nēg-im ēd nišān nihād kū:\nagar ašmā yazdān dastan hād,\nēg-im wahišt ud dušox *čārag/*čihrag nimāyēd,\nud ān-ōwōn čiyōn pad * nask nimād, kū mardōm ka widard […],\nud kē ardā, ān xwēš dēn pad * zan * dēsag padīrag *āyād,\nud kē ardā, ōy ān xwēš dēn wahišt *nayād,\nud kē druwand, ōy-iz ān xwēš dēn ō dušox *nayād,\nōwōn-iz-im pad zīndagān paydāg ēw bawēd, kū ōy zamān ka widerēm,\nu-m ān xwēš dēn ān-ōwōn padīrag *āyād,\nud agar ardā *hān, ēg-im xwēš dēn ān-ōwōn paydāg ēw bawēd, čiyōn kē ō wahišt rōn šawēd,\nud agar druwand *hān, ēg-im ān-ōwōn paydāg ēw bawēd, čiyōn kē ō dušox rōn nayēd.\nU-m ka ēn yašt ud kerdagān ud dēn mazdēsn čē nūn pad yazdān kīrēd,\n[… parrōn] ō widardān rōn pursīd,\nēg-im abzār kerdagān kerd,\nud pad Pārs,\nud any šahr šahr,\nwas mowmard urwāhm ud padēx bawēd.\nKa-m yazdān ēn-ōwōn paywahīd, čiyōn ēd-iz nāmag abar nibišt ēstēd,\nu-m pad kerbagīh/framān ī Šābuhr šāhān šāh,\nēwēn mahr kerd kerdagān ī yazdān ud xwēš ruwān rāy,\nkū ardā *hān, ud agar druwand *hān,\nēg-iz ēn kēš ī ašmā yazdān gīrān.\nPad ēd-iz ēstād hēm kū:\nagar ardā *hān,\nu-m ašmā yazd nūn ō widardān rōn ardāyīh nimāyēd,\nēg-iz ēn kēš ī ašmā yazdān *dārān,\nud agar druwand *hān,\nu-m ašmā yazd nūn ō widardān rōn druwandīh nimāyēd,\nēg ēn kēš […] ī-m čē ašmā yazdān grift, saxt dārān *wisp *zamān.\n[c. The Vision]\n[ca. Journey Past the Judges to the Pit of Hell]\nōy *rēhīg kē-m andar ēwēn mahr dīd hēnd, awēšān ōh guft kū:\naswār-ēw šahryār wēnēm, *spēdagān ,\nud abar asp-ēw agrā nišīnēd,\nu-š drafš-ēw [dast? …] dārēd,\nud anōh mard-ēw paydāg,\nud abar gāh-ēw zarrēn bazm,\nud ān-ōwōn čiyōn Kerdīr hangerb paydāg,\nu-š hamrāhīg-ēw […] ēstēd,\nud nūn zan-ēw paydāg čē xwarāsān ōrōn āyēd,\n+u-mān zan az ān agrādar nē dīd,\nud rāh kū āyēd ān rāh abēr rōšn.\nUd nūn frāz āyēd,\nud ōy mard kē ān-ōwōn čiyōn Kerdīr hangerb , ōy sar ō sar nihēd,\nud ān zan ud ān mard kē ān-ōwōn čiyōn Kerdīr hangerb awēšān āgen ē n harw dōnān dast grift,\nud pad ān rāh ī rōšn kū ān zan bawēd ō […] xwarāsān rōn rawēd,\nud ān rāh abēr rōšn.\nUd pad ān rāh kū ān mard ī Kerdīr hangerb ud ān zan šawēnd,\nānōh nūn šahryār-ēw paydāg, spēdagān,\nu-š tarāzūg ēw pēš ēstēd ān-ōwōn [čiyōn kē …] gīrēd,\nud nūn ān zan ud ān mard kē ān-ōwōn čiyōn Kerdīr hangerb pēš ōy šahryār ēstēd.\nUd […] u-šān ōh guft kū:\nān mard ī Kerdīr hangerb ud ān zan tar ōy ī šahryār frāz uzīd hēnd […]\nud hamēw rawēnd ō xwarāsān rōn\nUd pad ān rāh ī abēr rōšn frāz šawēnd,\nnūn any šahryār paydāg , [ spēdagān …]\nu-š *čīyēn/*čayēn dast\nud az awēšān agrādar kē-mān ahy dīd hēnd.\nU-šān kē ōy […] u-šān ōh guft kū:\n*čīyēn/*čayēn *arγand paydāg,\nān-ōwōn čiyōn čāh-ēw […] kē-/ī-š bun nēst,\nud mār ud gazdumb […] ud karbūg ud any xrafstar purr ēstēd\nōy *rēhīg kē ēwēn mahr nišāst hēnd,\nawēšān ka ān dušox dēs ud mān ī was dīd,\nēg abēr *wišēg būd hēnd,\nu-šān […] ānōh was […]\nbē pad ān puhl ī pad ān čāh […] ēnyā-tān nē *gad,\nbē ašmā čē dīd ān gōwēd.\n[cb. Crossing of the Bridge]\nU-šān ōh guft kū:\nōy čāh dār-ēw abar *šawēd ān-ōwōn čiyōn puhl,\nud ān zan ud mard ī Kerdīr hangerb frāz [ō puhl raft hēnd],\nud ānōh puhl ēstēd ud ān puhl […] pahndar bawēd,\nud nūn pad pahnā meh paydāg kū čiyōn pad darnāy,\nud ān zan ud mard ī Kerdīr hangerb […] ēstēd […].\nany šahryārān-ēw paydāg, spēdagān, agrā,\nud az awēšān agrādar kē-mān ahy dīd hēnd,\nud az ān ālag frāz ō puhl āyēd,\nud nūn ō puhl rasēd,\nud nūn widerēd puhl ō ān ālag,\nud ān zan ud mard ī Kerdīr hangerb dast gīrēd,\nud ān šahryār […] pad ān puhl frāz rawēd,\nud ān šahryār pēš ān mard ī Kerdīr hangerb ud zan pas šawēd\nud nūn uzīd hēnd puhl ō ān ālag ud hamēw ō xwarāsān rōn rawēnd.\n[cc. Journey through the Realm of the Blessed]\n[…] agrā ud *hučihr/*huzēr,\nud nūn āywan-ēw paydāg,\n[…] pad āsmām paydāg,\nud ān šahryār pēš ōy mard ī Kerdīr hangerb,\nud zan pas ōy mard ī Kerdīr hangerb šawēd […]\n[…] dast, ōy āywan andar *adīd hēnd,\nu-šān ōh guft hēnd kū-:\n-mān tis az ēn agrādar ud rōšndar nē dīd\n[…] andar bazm\nud ān šahryār šawēd frāz,\nud ōy āywan gāh-ēw zarrēn bazm pēš.\nAbāz […] Kerdīr hangerb […]\nud nūn ān mard ī Kerdīr hangerb ud zan pad *nox ō bālān ul rawēnd,\nud dūr ul […] gāh-ēw zarrēn bazm […]\nud ān mard ī Kerdīr hangerb abar […] zan *adīhēd andar rōzan ī Warahrān nišast.\nUd nūn ōy mard ī Kerdīr hangerb nān ud *gōšt grift,\n[…] was frāz āyēd,\nud mard ī Kerdīr hangerb hamēw baxšēd, u-šān dahēd,\nUd ōy […] ud ān šahryār […]\n[…] ud ōy mard ī Kerdīr hangerb rōn hamēw pad angust nimāyēd ud xandēd,\nud ān […] barēd.\nUd agar an Kerdīr pad āgrāyīh pādgāh kerd hēm,\nōwōn-im parrōn-iz ō widardān rōn\nwahi(š)t ud dušox,\nud ardāyīh ud druwandīh čihrag,\n[…] ōwōn-čiyōn […] abar rasēd,\nyazdān ud xwadāyān huparistā ud hugāmag būd hēm.\nBē-m pas agar ēw bār, yazdān, ēn-iz xīr ī ō widardān rōn, ēn-ōwōn nimūd,\nēg [ yazdān was huparistādar ud hugāmagdar būd hēm],\nud pad xwēš-iz ruwān rāddar ud rāsttar būd hēm,\nud abar ēn-iz yašt, ud kerdagān ī andar šahr kīrēd, was wistāxdar būd hēm\npad yazdān ud xwadāyān ud xwēš ruwān [rād ud rāst ēw bawēd],\nud abar ēn yašt ud kerdagān ud dēn mazdēsn čē nūn pad zindagān kīrēd, wistāxdar ēw bawēd,\nud parrōn tis *nē-parmān mā ēw bawēd,\nud wizard ēw dānēd kū wahišt ast ud dušox ast,\nud kē kerbakkar [ān frāz ō wahišt šawād],\nud kē bazakkar ān ō dušox abganād,\nud kē kerbakkar hād, [ud abar kerbag nēw rawād, ōy im astwand tan husrawīh ud ābādīh rasād,\nu-š ōy astwand ruwān ardāyīh abar rasād, čiyōn man Kerdīr rasīd]\nU-m ēn nāmag ēd-iz rāy nibišt kū ,\nčē man Kerdīr, az ahy ōrōn , az šahryārān ud xwadāyān,\nwas ādurān ud mowān *git, pādixšīr, āwišt ,\nu-m was xwēš nām *gyāgīhā abar *git, pādixšīr, ud mādayān nibišt ēstēd,\nkū kē frāzdar/frāstar zamān ,\npādixšīr, mādayān, ayāb *gitag, ayāb any nāmag, wēnād, ān dānād, kū:\nAn ān Kerdīr hēm,\nī abar Šābuhr [šāhān šāh, Kerdīr ī mowbed ud ēhrbed nām kerd hēm],\nud abar Ōhrmazd šāhān šāh ud Warahrān šāhān šāh ī Šābuhragān, Kerdīr ī Ōhrmazd mowbed nām kerd hēm,\nud abar Warahrān šāhān šāh ī Warahrānagān, Kerdīr ī bōxt-ruwān-Warahrān [(ī) Ōhrmazd mowbed nām kerd hēm]


Canadian Eskimo Dog Breeders | Globerove\nGloberove > Animals > Dogs > Canadian Eskimo Dog Breeders\nCanadian Eskimo Dog Breeders\tBy Globerover on March 29, 2010 in Canada, Dogs Want to learn more about Canadian Eskimo dog breeders? Read on for facts and info that will help you select the best Canadian Eskimo dog breeder…The registered and recognized Canadian Eskimo Dog breeders are part of the breed registries, namely the Canadian Kennel Club which has working dog breeds, American Kennel Club, United Kennel Club with Northern breeds and The Kennel Club with working dog breeds.\nbreeders, dogs, eskimo Adventure Holidays Iceland Subscribe


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