53181655-Zamolse-primul-legiuitor-al-geţilor

CAROLUS LUNDIUS

ZAMOLSEPRIMUL LEGIUITOR AL GETILOR

ATLASSIVE

COSMOGRAPHIC.MEDITAT I ON ES

DEFAB RICA MVN D I ETFA B AICATI FIGVRA.

Editura Biblioteca Bucuretilor

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CAROLUS LUNDIUS

ZAMOLSEPRIMUL LEGIUITOR AL GETILOR

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Coperta tehnoredactare computerizata: Marian TANASE

Corectura apartine traducatorilor volumului

Ilustratia copertei:Gerhard Mercator, Ad Usum Navigantiwn, 1569

ISBN: 973-8369-32-0

Tipar: Tipografia SEMNE '94

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CAROLUS LUNDIUS

ZAMOLSEprimul legiuitor al getilor

Traducere din limba Latina in limba romans de Maria CRISANTraducere din limba romans in limba englezA de Honorius CRISAN

Editia a II-a, bilingva romano-engleza, revazutA si adAugita

Editura Biblioteca BucureOilor2004

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Descrierea CIP a Bibliotecii Nationale a RomanieiLUNDIUS, CAROLUS

Zamolse, primul legiuitor al getilor / CarolusLundius ; trad. din lb. latina : Maria Crisan ; trad. inlb. engleza : Honorius Crisan. - Ed. a 2-a. - Bucuresti :Biblioteca Bucurestilor, 2004

Ed. bilingvA romans- engleza.ISBN 973-8369-32-0

I. Crisan, Maria (trad.)II. Crisan, Honorius (trad.)

94(398.2)299(398.2) Zamolse929 Zamolse

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CUPRINS

Cuvant inainte la editia II-a a traducerii, semnat deMaria Cri$an (M.A.)

Scrisoarea lui Carolus Lundius adresata Regelui Carol alXI-lea al Regatului Suediei

Iron inchinat primilor fauritori de legi la Geti, Zamolse $iDiceneu

Salutul lui Carolus Lundius adresat cititorilor

Capitolul 1. Lamurirea numelui lui Zamolse; identitatea dintreGeti, Gop, Sueoni, Gautai, Sciti $i Hiperboreeni

Capitolul 2. In concordanta cu sursele anterioare luiJoniandes, toate populatiile Europei ba $i ale AsieiAmericii, se trag din Scandinavia

Capitolul 3. Organizarea juridica la Geti/ Gop; legile for erauscrise (LEX ATTINIS); ele se bazau pe acelea ale lui Zamolse$i Diceneu: Belaginele $i conceptele de VITTOD, LAG,BIUTHS SFATUL PRIETENILOR

Capitolul 4. Zamolse $i Diceneu legile scrise

Capitolul 5. Zeul omul Zamolse diferitele lui nume, de laApo llon, Chronos, pia. la FAN/ PAN/ PEAN; zeiiromani, elini, egipteni, etc. sunt top originari din Sueonia

Capitolul 6. Zei $i magi Pluralitatea lor; credinta Getilor innemurire

Capitolul 7. Despre cognomenul de GEBELEISIS dat luiZamolse

Capitolul 8. Teologia lui Zamolse

Capitolul 9. Conceptele filosofice ale lui Zamolse

Note adaugitoare intocmite de Carolus Lundius

Scrisoarea lui Johann Axehielmus adresata lui CarolusLundius

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Cuviint Inaintela editia a II-a

Regele Carol al XI-lea at Regatului Suediei 1 -a insarcinat peeruditul CAROLUS LUNDIUS (profesor de stiinte juridice laUniversitatea din Upsala, asesor regal, mai apoi Presedinte at CurtiiSupreme de Justitie) cu revizuirea intregii legislatii suedeze. Spre a ducela bun sfarsit aceasta sarcina deice usoara, Carolus Lundius a facut ocalatorie de studii de peste un deceniu la toate bibliotecile maxi dinEuropa, inclusiv la Biblioteca Vaticanului.

In tot acest timp i-au trecut prin maini mii si zeci de mii demanuscrise, incunabule, carp - si nu numai din domeniul juridic - pe carele-a analizat, le-a comparat mitre ele, le-a cantarit, le-a judecat cu o minteextrem de precauta, dublata de o instruire cu totul aleasa, de un simtmoral cretin pe care i-1 impunea si calitatea sa de Arhiepiscop deUpsala, invocand mereu personalitatea de exceppe a celui dirndilegiuitor al tuturor popoarelor, nu numai al Geplor ZAMOLSE.

La finele calatoriei de studii, tragand concluziile de rigoare, s-auadus imbunatatiri intregii legislatii suedeze, la toate nivelele $i

compartimentele.

De subliniat ca, sub Carol al XI-lea, Regatul Suediei cuprindea, inafara tarilor baltice, si o build parte din teritoriile actuate ale Germanieisi Poloniei, totalizand vreo 20 de tari si pnuturi. Asadar, pe baza unuistudiu foarte amplu si judicios prezentat de Lundius Regelui Carol atXI-lea, acesta a dispus ameliorari substantiate ale legislatiei Regatuluisau. Astfel, pentru combaterea coruptiei, care atinsese culmi, am puteazice, comparabile cu cele din Romania actuala, s-au instituit pedepsefoarte aspre, inclusiv pentru judecatorii corupti, ca pentru once alpdelicventi si chiar mutt mai aspre, interzicandu-le chiar sa-si punsavocati.

Spiritul de justete, de echitabilitate, de blandete, pe care s-a bazatnoua legislatie sub Carol at XI-lea, spirit insuflat de Carolus Lundius sicare, la randul sau, era inspirat din Legislatia lui Zamolse 2- in calitate deghid suprem -, Zamolse fund considerat primul legiuitor al Geplor si altuturor popoarelor germanice, intrucat semintia gotica si sueonica esteuna si aceeasi cu cea getica. Lundius isi sprijina rationamentul at5t pesurse antice istorice, arheologice, epigrafice -, cat $i medievale, caci

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Dio Chrysostomus vorbe$te despre acestea in opera sa, dup5 cum spune$i titlul: Despre originea $i faptele Geti lor (GETICA). JORDANES /JORNANDES idem, intitulat opera DE ORIGINE ACTIBUSQUEGETARUM (= Despre originea $i faptele lor), dar ii nume$te andGeti, cand Goti, astfel bleat, unii profesori find dcrutati, it acuza peAmor de confuzie total fats: regretabil este c5 $i germanii $i francezii $iitalienii au comis aceea$i eroare. Istoricul arhiepiscopul upsalezJoannes Magnus Gothus (1488-1544), in voluminosul sau tratat in carerelateaza istoria tuturor regilor geti $i sueoni (Historia de omnibusGothorum Sueonumque regibus, Roma 1554) in C.I, cap.23, explica celmai !impede fenomenul, citez; Ba, mai degraba cred ea este vorba de odiversitate a idiomurilor din partea celor care guvernau, caci acasa li s-aspus VESTROGETI - Getilor de Apus, Geti $i OSTROGETI Getilorde Rasarit (VESTROGETAE hoc est OCCIDENTALES GETAE,GETAE et OSTROGETAE hoc est ORIENTALES), iar pe altemeleaguri in idiomuri str5ine - and Samageti, dud Masageti; celor pecare Strabon, in cartea a XI-a ii numeve GO de Rasarit, li se va spuneTirsageti; a$adar, atat Grecii, cat $i Latinii i-au numit pe aceea$i Goti /Geli cu un termen comun, trimitand la acelgi neam." Si Paulus Orosius,in Cartea I, marturiseve acela$i lucru, c5ci spune clar ca Getii suntaceigi cu cei care scum se numesc Goti. Cei mai multi autori, vechi saunoi, sustin pe buns dreptate ca neamul Getilor tine de cel al Gotilor, finduna aceea$i stirpe. Paulus Diaconus, in Viata lui Narses, vorbe$tedespre GOTHOGETAS, $i acesta pentru c5, din cele mai vechi timpuri,noi, popoarele scandinave, numeam GET ceea ce, de catre autorii latinis-a numit GOT.

Pe linia problemelor de limbs, carora Lundius le-a acordat oatentie deosebita, stabile$te, inainte de toate, cum trebuie scris corectnumele acestui mare legislator al Getilor, adica al tuturor popoarelornordice SAMOLSE a$a aflandu-1 inteleptul Lundius in cele maivechi inanuscrise pe care le descoperise in bibliotecile Suediei,comparate apoi cu cele din alte parti ale lumii. SAMOLSE a fostapoteozat dup5 moarte (c5 lucrurile stau a$a, ne stau marturie scrierileistoricilor antici, printre care $i Tacitus, comp. cu Monumentul literar alScrierilor Eddice cu Cronica Suedici, c5 Getii s-au mai numit, in afarade GETAE - GOTHONES, GETAR, GETTAR, JETTAR, JOTTAR,GAUTAR, GOTAR $i GOTAR, de la radacina GA, GE, GAU, GO, JO,GIO, GOJA, insemnand Pam lint, de la verbul GIETA: a da na$tere, azamisli cu larghete), find ridicat la rangul de ZEU. (Eu am ell-mat Inca

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mai de demult, incepand cu lucrarea dedicata Troiei, al carei rezumat1-am publicat in 19971a Ed. Macarie, Targoviste, sub titlul Die Lage derantiken Stiidte Troja and Theben aus Btiotien in der Brozezeit, caabsolut to zeii elini $i romani si nu numai fusesera oameni in camesi oase, pe care Posteritatea i-a zeificat dup5 moarte, ca unii cesavarsisera in timpul fapte deosebit de importante; acest a fost $icazul lui ASKLEPIOS AESCULAP, care trece drept zeu al Medicinei,dar care este comemorat $i astazi in localitatea TRIKKA, unde s-a n5scutprin mileniul II i.d.C. si unde vindecase multi bolnavi doar punandu-simainile pe capul for (iata varsta bioenergoterapiei!); chiar $i fiii sai -PODALIR $i MACHAON participanti la Razboiul Troian, au fostzeificap dup5 moarte ca urmare a acelorasi calitati de vindecatorimostenite de la parintele lor.)

SAMOLSE si, de altfel, Intreaga suits de asa-zisi zei elini $iromani, incepand cu APOLLO, AFRODITA-VENUS, ODIN (Wottan /Wodan), ARTEMIS-DIANA, HECATES, etc., etc., au fost la origineSCITI / GETI (SKYTHA > GETA sau invers) hiperboreeni, atestatiliana dincolo de LACUS MAEOTIS (= Marea de Azov), toti arcasivestiti, caci SKYTHA / GETHA inseamna sAgeatA (iar sageata nu puteafi luata In discutie decal in tovarasia arcului; Apollo, de pilda, aveaarcul sagetile de aur; la fel sora lui ARTEMIS / DIANA.

APOLLO / N, numit si BALLUR / BALDUR / ABALUR lavechii Geti (regasit sub acest nume si in uncle parti ale Olteniei noastre),dar $i PAEAN sau FAN, unul dintre cele mai vechi cuvinte getice,insemnand Dumnezeu (si care azi face parte din fondul principal decuvinte al limbii romane si a mai tuturor limbilor europene, caci, mutatismutandis, admiratul devise admirator si viceversa), iar PEAN / PAN(zeu" al intregii Naturi, inventator al naiului $i reprezentat de antici cucoanie $i picioare de tap; caci, pascand oile, trebuia s5 fie si naist, oilefiind man melomane; iar bilabiala P fiind consoana pennutabila cubilabiala B, a devenit si BAN, care mai inseamna ogor, teritoriu, deunde 1-a luat limba Latina in expresia foris bannire si in verbul bannire(imprumutat apoi de limbile zis romance), insemnand a da afarA dinteritoriu, .a Conceptul de BAN a desemnat pia in Evul Mediutarziu un proprietar de piimant, mosier, administrator, print, iarBANIE s-a numit mosia pe care o administra. (Dupd cum e stint, si azise spune BAnie (sau Cetatea Baniei) in loc de Craiova, caci BAniaCraiovei a fost cea mai cunoscuta dintre BANII, urmand apoi cea a

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Severinului, etc., al carei Ban, batand moneda, pans in copilaria mea, deargint, moncda s-a numit i ea tot BAN.

Din gets, apoi din limba romans, 1-au luat i maghiarii (veziromanul BANK, BAN de Katona Joszee §i polonii i cehii sub forma dePAN (folosit i azi cu sensul de doom, intrucat BAniile au disparut.Cuvantul FAN, cu sensul de Dumnezeu, este dat, de exmplu, §i deBONAVENTURA VULCANIUS BRUGENSIS in lucrarea DELITERIS ET LINGUA GETARUM SIVE GOTHORUM (= Despreliterele i limba Gedlor sau a God lor)... ca fund cel mai vechi cuvantgetic, prezent mai apoi in gotica i teutona, unul din nenumaratelecuvinte comune noua i popoarelor germanice cu care stramo0 no§triSciti, Ged, Vlahi, Daci, Carpi, Cistoboci, Costoboci,... au trait la un loc,avand deci o istorie comuna, o aceeai limba, ba chiar din timpuriimemoriale; de aceea GET este totuna cu GOT, adevar atestat de celemai vechi documente. Iata ce scrie in Analele Sueoniei: As Japhet arekomne Scoter oc Geter, som longt epter Kalladis Gother / och nuSwenste = Scitii i Gedi se trag din Japhet; ei s-au numit mai tarziu,dupa God, Sueoni.

AFRODITA / VENUS s-a numit la Geti FREYA, FRUR numitain vechime la Roma, caci ne sta marturie templul FRUCINAL, sauFRUSINAL, remarca FESTUS (gramatic latin din secolul II al caruitratat DE SIGNIFICATU VERBORUM" = Despre sensul cuvintelor,este foarte pretios, caci se pare ca este unica sursa care ne da informatiicorecte despre antichitatile romane; radicalul grecesc `Acppo6 > Afrodita,se regasqte la vechii Gep sub forma de ASRA, caci in stravechile legigotice, i.e. getice (cf. W. Goth. Arsobolkar, c.XVIII) regasim cuvantulHUUSPREA / HUUSFREIA, care in inscriptii este notat HUUSFRU,insenmand MATER FAMILIAS (= stapana casei, cea care chiverniseVebugetul casei, caci ne aflam in MATRIARHAT); acelgi cuvant,strabatand veacurile, it regasim in germana literara moderns sub formaHAUSFRAU, cu absolut acel* sens; interesant de remarcat este ca neconfruntam §i cu masculinul HAUSHERR, caci, atunci cand salariulsotici depa§eve pe cel al sotului, ramane barbatul acasa §i se ocupa detreburile gospodaresti, de bugetul casei; cand insa se afla in societate i,recomandandu-se, este nevoit sa specifice qi profesia, spuneHAUSHERR (= gospodarul / majordomul casei) cu jumatate de gura.[Poate de aceea germana moderns a creat femininul RATSHERRIN,


atunci and pe postul de consilier (RATSHERR) se afla o femeie $i nuun barbat?]

La fel stau lucrurile si cu ARTEMIS / DIANA, ambele cuvintegasindu-si etimologii absolut logice in substratul getic al limbii romane,de la ARS, care inseamna sageata, intrucat aceasta era zeita" vanatorii...

Odin / Wotan / Wodan se regaseste in cel mai vechi zeu nordicATTIN. (care a dezvoltat si cuvantul TATA in turca si persana; vezi $iATATURK = Tata al turcilor, dar, prin metateza si TATA din limbaromans) imprumutat de greci in ADONIS [frumosul Canal- indragit deAfrodita $i care este ucis in floarea varstei de un mistret (= zeul Marte(?)soul oficial al Afroditei (vezi $i idila La moartea lui Adonis deTeocrit))], dar si de ebraici in formula de invocare ADONAI =Doamne!, Stapane!

HECATES (care, impreuna cu fiicele ei - MEDEEA $i CIRCE -trecea drept vrajitoare) era fiica regelui twarilor, PERSES, dinCHERSONESUL TAURIC (Crimeea de azi, de a carei geografie istoricaeu ma ocup de peste 30 de ani, asa devenind si membru al Societatii deprofil ERNST KIRSTEN" din Stuttgart, Inca din 1990), care i-a daruitfiicei lui o padurice (lunca) numita Paduricea lui HECATE, in latinaHECATES LUCUS. Ei bine, aceasta limed se regaseste, papa in ziva deastazi, sub acest nume, in absolut toate Corpusurile de inscriptii. Langaaceasta padurice s-a pescuit in 1885, de catre niste marinari, soclulmormantului lui Achille, pe care este incrustata o inscriptie deimportanta capitals, vAxtlJ.et top 13opov Kai ro iceopow) = sub aceastapiatra zace Achille Intr -un sicriu din lemn de cedru; locul se afla cam la40 de kin nord de Oeakov (districtul Ecaterinoslav, exact wide topautorii antici indicau locul unde eroul troian cazuse la datorie, in fataTroiei (Hdt. IV, 55 $i 76, Strab. VII, 1, 19, Ptol.V, 8, 5, Mela II, 98,Plin.IV, 83 comp. IOSPE IV, p.28-30 si Gazdukevie, Das BosporanischeReich, p.33). In 1887 soclul a fost expus in muzeul Ion Suruceanu dinChisinau, iar la inceputul secolului al XX-lea it gasim intr-un muzeulondonez.

Cei mai de crezare autori ai Razboiului Troian sunt doi martorioculari DICTYS CRETANUL si DARES FRIGIANUL, ale carorEfemeride au fost cuprinse in BIBLIOTHECA HISTORICA a luiDiodor din Sicilia, intre CArtile V-VI. Ediliile posterioare celei din1559, pus5 la punct de Sebastiano Castiglione, uita" sd mai pomeneasca


de ace0 autori autentici ai Razboiului Troian. Homer, care s-a nascut la169 de ani dupa caderea Troiei, s-a facut cunoscut in lumea intreagapentru ca poemele lui devenisera cunoscute pe vremea lui Pisistrate (sec.VI i.d.C.) in timp ce Jurnalul lui Dictys a fost descoperit de niteciobani, profanatori de morminte, in mormantul acestuia din Knosos(uncle se afla o inscriptie, redata in Bibliotheca Historica, editiapomenita) in al 13-lea an de domnie a lui Nero (37-68; 54-68 d.C.) a

Post tradus apoi de Cornelius Nepos in latineVe.

In once caz, acestea sunt pagini de istorie autentica, de careHomer a dispus, facand uz de ele, mai ales in Iliada, iar epopeile lui suntopera unui rapsod, ce-i drept excelent, dar rapsod.

Ilustrul erudit suedez Carolus Lundius, despicand firul in patru,spre a convinge pe cititorul bine educat, dar bine intentionat, operaetimologia cuvintelor proprii antroponime zis- mitologice cum este §icazul zeitei Mania-Pamant DE / GEMETER, termen getic la origine (eldescoperise la Biblioteca Vaticanului numeroase cuvinte getice cu careerau presarate manuscrisele acestei uriaw bilbioteci §i le-a notat pe toate,promitand ea va intocmi un dictionar, de care eu ma lupt de mutt sa dau;poate daca Ministerul Culturii ar fi dispus de ceva finante cu ajutorulcarora sa ma deplasez in Suedia, macar cateva saptamani, mai ales caanul 2002 a fost anul international al relapilor culturale romano-suedeze; aka s-a spulberat speranta mea de a face lumina intr-undomeniu atat de important substratul getic al limbii romane)...dublata de DIANA, cea mai importanta zisa-zeita a Getilor, luata apoi deelini in Panteonul for de zei, care top fusesera ai Getilor / DacilorHiperboreeni.

Un alt cuvant pe care eu 1-am considerat it consider ca FAN,facand parte din fondul principal de cuvinte, caci revive pe buzelevorbitorului roman (*i aproape ale tuturor europenilor) de mai multe onpe zi acesta este BOS(S) = ref, patron. Acesta este geticul §i suedezulPAS, insemnand conducator, sef (in gotica, pans tarziu BIASSA /BASSA / PASA), care a dat intr-o serie de limbi, inclusiv in turca,persana §i romans cuvantul PA$A, cu o intreaga familie de cuvinte.Acest stravechi cuvant getic, in opinia mea, mai poate fi pus in legatura

cu populatia BESSA (lat. BESSI-DRUM), despre care relateazafrecvent Ovidiu in elegiile sale, ca una ce traia amestecata cu Getii §idin care (e posibil) sa se fi itit §i familia domnitoare a BASS-

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ARABILOR, odata cu denumirea data tinutului BASSARABIEI, sauanterior acesteia.

Substantive le LEGE §i OBICEI, primul trecand ca primit dinlatinescul LEX, LEGIS, al 2-lea din slavona, ambele sunt pm- getice, iarfenomenul de imprumut a avut loc exact rovers, caci primul a fost unstravechi LAGH, trecand prin LEAGE, ajuns la actualul LEGE, iarobicei se trage din geticul BIUTHS, care sta la baza legilorBELLAGINE (BULAGINES, corect, subliniaza Lundius, caci aka fusesegasit in manuscrisele vechi), puse la pullet de DICENEU (al 2-lea marelegislator al Getilor, dupa Samo Ise) i trecand prin LEX ANTIQUAVALACHORUM, au devenit CUTUMA, obicei al pamantului, findvorba la origine de o lege nescrisa, un jus moribus constitutum (undrept constituit pe buil de obiceiuri).

In ordine cronologica, primul mare legiuitor al lumii esteconsiderat a ft fost ZEUTAS, demn de a ft subliniat, originar dinVALAHIA i care a fost until din regii extern ai Regatului Scandinaviei,in opinia lui Joannes Magnus Gothus (op. cit.), precum §i top ceilaltiregi geto-daci DROMIGETE, BOROISTA, SCORRYLO,DARPANEUS, DICEBALUS §i top ceilalti, mai pun vestiti; nu esteuitata nici regina THOMYRIS / TAMYRIS, domnind peste CaraMasagetilor, sec. VI i.d.H., la granita cu Persia i care, find atacata deCyrus, il ucide pe acesta.

ZAMOLSE a fost §i om i a trait, cf. Herodot (IV, 96), cu multinaintea lui Pitagora, necum sa fi fost sclav al acestuia. SubstantivulOM vine din vechiul termen getic omoios, insemnand de aceeai natura,asemanator, deci finite care au acelea§i preocupari, se aduna laolalta dindorinta de socializare. Din gets a patruns mai intai in elina ca adjectiv,optotoa- a - ov, cu absolut acelai setts.

Astfel, Zamolse, care primise o instnictie aleasa la Koh" ionienei in Egipt, intors in patria lui, Tracia, a strans in jurul lui pe cetatenii de

vaza ai comunei, tinandu-le lectii de filosofie, precum mai tarziu filosofiielini, precum Socrate, Plato'', Thies, Anaxagora, Anaxiomene...Invatatura lui era pur umana, insuflandu-le iubirea de glie i neam,introducand conceptul de nemurire a sufletului, astfel ca stramo*ii no§trierau viteji in razboaie, cum au fost mai tarziu §i urma§ii for directiGotii i Sueonii (opinie impart4ita de to eruditii nordici din secoleleXII-XVII), avantandu-se cu pieptul deschis in fata dumanului, tiind Ca


dupa plecarea din aceasta viata ajung la ,,zeul" lor,.Zamolse, uncle iiastepta un trai tilmit, lipsit de griji si o fericire vesnica (formula regasitain slujba de inmormantare la ortodocsi sub forma uncle nu este niciintristare, nici suspin $i viata fara de sfarsit"). Dar, asa cum in timpulvietii, Zaino lse, prin doctrina pur zamolsiana recomanda principiile dedrept bazate pe dreptate, echitate blandete, cerand pedepse nictitatepentru toti cei vinovati, inclusiv pentru judecatorii corupti, tot astfeldupa moarte, - pe baza unei judecati minutioase a trei judecatori,corespunzand lui Minos, Rhadamantes Acacos la greci vor fi date'rasplati celor drepti si buni pedepse celor rai. Lundius relateaza toateaceste judecati zamolsiene pe baza inclusiv a Monumentelor literareEddice (= doua culegeri de legende-poeme, nascute in ISLANDA (carein antichitate s-a numit TULA ce Indepartata, Tinutul de gheata (Terraglacialis, tradus corect cu englezescul Iceland), puse la punct de doiinvatati (Samus Sigjusson $i Snorri Sturleson) in sec.XI-XII, ele insanarand fapte petrecute cu multe secole inaintea erei crestine, printre care$i cele legate de personajul central al cartii de fats ZAMOLSE.

Chiar si in cazul lui ODIN (Wodan / Wotan), straveche divinitategermanica, pentru ca a ucis multi dusmani, la randu-i sfarsind de moarteviolenta, local lui este in Tartar (= iad intunecos), dar ca zeu sangeros(dens sanguinarius) $i inscaunat ca WALHALLWISIR (mai mareleWalhallei, WISIR venind din geticul SIR / SIRE / SOR, pe care itregasim in mai toate limbile pamantului cu acelasi sens din stravecheaantichitate, inclusiv in persana, turca (VIZIR) $i tortilla (in anglo-saxona cunoastem de mull sensurile lui SIRE, patruns la not odata cudramaturgia shakespeareana).

Spiritul de dreptate si echitate, atat de pregnant la Geti, esteexplicat de Lundius inclusiv pe baza etimologiei acestei semintii(GAUTOI / GAUTAR / GOTHAR si GOTHI = cea mai nobila, cea maialeasa din semintiile acestui pamant si care a dat lumii intregi, tuturorstatelor, imparati, regi, domnitori, nobili si curteni, asa cum reiese $idintr-o scrisoare a Regelui Gustav I al Norvegiei adresata RegeluiFrancisc I al Frantei.

Filosofia iamolsiana, din care s-au inspirat jurisdictiilegernianice in aspectele for cele mai drepte, pleaca de la principii zis-geometrice ale definitiilor. Prima find CAUZA, care este ceva de lacare se pleaca, cand se intampla ceva; 2. Cauza primara este acel ceva,de la care pureed toate celelalte; 3. Cauzele secuiidare sunt acelea care se

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raporteaza la cauze primare, wide iii au si obarsia; 4. Miscarea esteizvorul oricarei actiuni, chiar si in cazul lucnirilor neinsufletite, nunumai al animalelor, atata vreme cat $i acestea participa la ideea de bine

frumos a celor Desigur, nu-mi propun ca postfata sä inlocuiascaintregul continut al carpi; de aceea ma opresc aici, subliniind ca m-auimit maniera de tratare a faptelor de istoric, cultura, civilizatie ale unuipopor (sau ale unor popoare) de catre carturarii nordici, profunzimea,acuratetea, onestitatea cu care ei au asteniut pe hartie numai ceea ce auvazut cu proprii for ochi si au auzit cu propriile for urechi, dupa ani si anide calatorii de studiu, maniera de lucru observata si la savantul germanLaurentius Muller si la Sarnicius, dar $i la Dimitrie Cantemir, care, asaprincipe cum era, s-a deplasat la izvoarele Nistnilui, a cercetat amanuntitLACUS OVIDIIS, facand personal masuratorile, ca un topograf grijuliu,apoi 1-a descris acurat in DESCRIPTIO MOLDAVIAE.

Maria Crisan (M.A.)

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CAROLUS LUNDIUS

ZAMOLSE PRIMUL LEGIUITOR AL GETILOR

Traducere i unele note de MARIA CRI$AN

Editia a 2-a, revazuta i adaugita

Dupa o indelungata disertatie in cadrul Academiei de Stiinte i.e.a Universitatii Upsalezel, s-a hotarat sa se faca public cunoscut acestadevar istoric - tiparindu-se prezenta carte, trudita de catre CarolusLundius. In acee4 carte s-au mai adaugat §i alte cateva date privindantichitatile Sveonilor, Gotilor/Getilor, precum *i ale altor neamuri;lucruri care pans acum nu fusesera abordate de catre altii - sunt dateacum la lumina, pe scurt, de catre acela§i autor - Carolus Lundius

iIn Evul Mediu universitatile indeplineau i rolul Academiilor de tiinte de

mai tarziu, poate de aceea se i numeau academii.


PREA STRALUCITULUI $1 PREA PUTERNICULUIPRINCIPE SI STAPANULUI

CAROL AL XI-LEAREGE AL SUEONILOR, GOTILOR SI VANDALILOR

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MARELUI PRINCIPE AL FINLANDIEI,

DUCE AL SCANDINAVIEI, ESTONIEI, LIVONIEI, CARELIEI,

Bremenului, Verdenului, Stetinului, Pomeraniei, Cassubiei $i

Vandaliei, principe at Rugiei, Ingriei, stApiin at Vismariei $i

deopotriva al Comitatului Palatin Rhenania, duce de Bavaria,

Jiillich $i Clivie,

Prea credinciosului $i fericitului August,

Prea bunului meu Rege $i Stapan!

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Prea stralucite fi prea puternice REGE, prea blandule STAPA N!

Cuteaza aceasta umila cartulie - §i totu§i derma de atentia unuispirit elevat - sa fie supusa privirii serenissime a Majestatii VoastreRegale; ei bine, da, pentru ca prin aceasta oricine i§i va putea aminti deacele lucruri despre care cartulia grasuie§te §i carora Maiestatea VoastraRegala li s-a dedicat, cu trup §i suflet, Inca din anii tineri - toate omarturisesc cu prisosinta: vreau sa spun JUSTITIA §i ECHITATEAgermana, acestor doua nobile misii §i calitati li se adauga BLANDETEAde o rara fin* §i cu multa prudenta manuita de Maiestatea VoastraRegala, a§a incat in EA se oglinde§te perfectiunea intelepciunii umane,a§a incat, daca aceste insu§iri ar fi reprezentate pe scena unui teatru,acesta ar rasuna intr-o asemenea masura de strigatele §i aplauzelemultimii, bleat s-ar raspandi pe Intregul glob terestru pans la capatullumii. Si nu e deloc de mirare, caci oriunde s-ar prezenta un asemeneaspectacol, §tergandu-se lacrimile §i mizeria unor biep oameni nevoia§i,iar cei napastuiti pe nedrept / incarcati pe nedrept de povara uneipedepse privative de libertate/, vor afla sfanta libertate §i un refugiulipsit total de griji la pieptul Maiestatii Voastre Regale; §i de ce nu §i alpcetateni, din alte paturi social; vor gasi salvarea alergand spre aceastasfanta Ancora; prin mi§cari lente ale navei lor, vor descoperi §i portulmult rivnit §i locul cel mai tihnit, unde sa-§i arunce ancora. A§adar,conditia umana in acest chip §i eke altele se restabile§te, prevazand toatelegate intre el; pastrand cu multa grija atat pe cele generale, cat §i pecele particulare, pans §i chiar bugetul statului mentinandu-I, in chipfericit, constant, este foarte firesc sa fie salutat, strigandu-se intr-un glas,cu totul meritat, ca Tu, o Auguste, e§ti REGE §i TATA AL PATRIEI(Pater Patriae). Dar acest om twig, pe buna dreptate, este Inconjurat delaude, pretutindeni §i pe campul de lupta este incarcat de laude §i deare invin§i §i de ate invingatori, fie batrani, fie in floarea varstei, a§aca laudele pe care eu i le aduc sunt cu totul neinsemnate fats de cea maiinalta stima pe care ar trebui sa i-o arat. De ce nu am spune-o deschis caMajestatea Voastra este in imediata apropiere a Dumnezeirii, pe bunadreptate, caci, dupa cum se vede, char §i in aceasta mica ocazie -tiparirea prezentei carp - s-a implicat. Cu adevarat sunteti IntruchipareaDumnezeului celui Mare despre care se crede ca nu poate fi abatut denici o metealma a omului de rand, sau intr-o masura cu totulneinsenmata, caci El se inalta de la sine prin once mijloc cu putinta.Priviti, Inaltimea Voastra Regala, cu fruntea senina la acest omagiu multprea modest, la cartile, deloc voluminoase, care Vi se depun, cu multa


inchinkiune, la altarul Maiest5tii Voastre. Pentru cartulia de fats suntrecunoscator mai intai Maiesfatii Voastre Regale 5i apoi celor devotatimie care au sprijinit publicarea ei, in fninte cu Altetea Voastra: fie ca 5iin viitor s5 fiti la fel de bland la rug5mintile, speranta 5i increderea celorcare apeleaza la marinimia Altetei Voastre ca la un Dumnezeuatotputernic al scumpei noastre patrii, precum $i al intregului globpamantesc sa va avem saatos 5i fence cat mai mult5 vreme de aiciincolo, spre bucuria celor care au nevoie de Maiestatea Voastra! Preasilrb5toreasca s5 fie ziva s5 tins 5i la unna5ii no5tri, in care cerul ne-atrimis aceasta mult stralucitoare stea, stea prea binecuvantata, aduc5ndcu ea pe painant bunatatea unui destin fericit - din cer sa ne-o trimit5 dinnou s5 ne izbaveasca de toate relele. De ce nu, a$ urea ca Muzele säporunceasca sa rup5 facerea buzelor mele 5i s5 compun un poemacompaniat la lira prin glasul druia, prin ufari imaculate, sä intruneascasufragiile altora 5i totodata sä fiu raspratit cu aplauze $i sa ma inalte maisus.

CAROLE, to rege al Nordului, glorie a Pamantului, podoaba alumii, prea mare invingator,

Pe care it cants artele, virtutile inaltandu-I la stele:

Justitia nu-i ea prima lauds? Bastonul noduros nu

Sunt muncile lui Hercule pe care le cinstesc toate neamurile, intr-un glas:

Printre primele neamuri, cel al Svionilor fu de tine cu arma invins

$i eke mai alte noroade catarate pe ziduri

$i-astfel regatul acesta fu intr-o clips prefacut in mina.

Caci nu aceasta a fost treaba noastra?

SA lovim cu cruzime corpul $i articulatiile lui.

Spuneti-nu, Muze, cine prin legi 5i-a marit a5a de mult Cara,hotarele ei,

Spuneti cine a fost cel dintai ce a stins cumplitele focuri alecrudului Marte?

El a fost cel ce a stins 5i-ntr-o chi* el singur recladi totul.

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Asa mi s-a inaltat peste toti slavitul CAROL, de a redat multorneamuri traiul for ve§nic.

Asa prin maretul lui Suflet, mareala i CONCORDIA domniei luifu,

PIETATEA-nflore§te, DREPTATEA ce mama a egalitatii e;

Jar strabuna CURIE straluceasca-ndestul in vemantul Senatului.

Cetatenii s-aduna cu totii spre a-1 cinsti intro totul pe RegeleCAROL,

Cel care, tergand \recline norme penale, institui not pedepse, maidrepte ca altele;

El socotind, cu dreptate, ca legile nu pot fi de-a pururi aceleai,

Facu legi mai drepte. Dupa EL, CAROLUS, LEGEA e tot ce pelume-i mai sfant.

EL CAROLUS, intru totul mai drept §i maret, it intrece pe Apollo.

Traiasca AUGUSTUS, doar prin el se salveaza, prosperstot ce-i bun pentru patria noastra; sa sporesca fortele ei, ocolitasa fie de rele, caci numai astfel va putea nazui catre culmi;

Regina lui - mania, cine-i - desigur, e Hedwiga, nascutadin sange de nobil / dintr-o familie de nordici, vita veche denobili

Cu totul aparte vestiti pe Pamant. SA traiasca!

Ea care MAREA DRAGOSTE fats de popor intrupeaza!

Parte numai de bucurii sa OA acuma si -n veci de-aci inainte!

SA traiasca i sa infloreasca UDALRICA, regina soma §i EA

Cea mai mare stapand pe pamantul acesta-,

Pilda de cinste i onoare a spiritelor cere0!

SA infloreasca i vlastarele regale prea denme de regat!

CAROLUS, inainte de toate, al carui schiptru va sta asa tihnit

Dupa ce purtat-a razboaie marl, iar scuturile le vor fi parasite incer.


Ramane mai depute familia fericirii sortita, urmasii; printre ei $inepotii,

$i, prin destine unite, de aceeasi stralucire.

Mereu sä aiba parte numai de lucruri BUNE, in veci de veci!

Clintita sä nu fie nici de lucruri cu viata scurta si nici de veacuri!

Acestea, Muza mea gratioasa iti ureaza,

Cantandu-ti virtutile in note itite din inima.

Primeste, blandule REGE, primeste, Tu, GLORIA REGILOR,

Primeste aceste cuvinte nascute in sufletul meu inflacarat;

$i, oriunde ma aflu te cants pe Tine cuvintele mele

In note atent rostuite, pe tine te-nalta, te cants, atat cat ele-s instare,

Se tarasc pe pamant ca o fibra subtire, cantandu-ti

5i-ti cad la picioare. La picioarele MAJESTATII VOASTREPREA SACRE.

Cu o credinta foarte devotata

$i foarte supus cat voi trai

CAROLUS LUNDIUS


Inm Inchinat primilor fauritori de legi la Geri

(20 de hexametri dactilici scrici in greaca bizantina ci traduli de mine

Intr -o maniera libera, la 4 ianuarie 2000)

Bine is seama la glasul DREPTATII, iti zic,

Lass pe altdat' palestra s-asculti ce-am sa-ti spun:

Dreapta mi-e spusa §i drepti suit §i aceia ce-o afla din for, caci

ZEII vroit-au acor, nitre GETII CEI DREPTI sa-1 iteasca

$i nu chiar pe culmile Idei, ce azi swat altare,

Sfant cu val pe obraz zamislitu-l-a DOMNUL pe El-

Mult mai iubit decat altii, crescut in DREPTATE, ZAMOLSE,

Alb e vqmantul ce-1 puse pe El, DOMNUL SFANT, a§ezandu-1in for,

Straja sä stea la intrarea-n cetate, LEGEA veghiind.

Astfel, cum sta maiestuos cu coroana pe cap, o minune

FAR LUMINOS pentru GETII CEI DREPTI, plutind peste ape,

Pare, prin vrerea cereasca iar nu prin a sa ca plutqte.

Vrednic ca el *i iubit de cei multi mai era DICENEU

Legi faurit-a §i El, dar ZAMOLS', mult mai drept, mai frumos,

BLANDA FECIOARA cum pare, ne este mai mare ca toti.

Mult mai vestiti decat toti, iscusiti in voroave cu talc erau ce§tia.

Tot de la ei, de la GETI TROIENI se trap, totuna-s cu Ei, doar

Sacrele legi §i umane izvorasc de la GETII strabuni, ce

Totuna-s cu DACII de NORD §i ca ream §i ca limbs §i zei.

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SALUTUL MEU ADRESAT CITITORULUI

S-au scurs douazeci §i doi de ani de cand, prin vot public, amintrat ca eel dintai admis in aceasta Academie (Universitate), pentru astudia §tiintele juridice. Cat prive§te insu§i spiritul meu, stradania §igandirea mea puse in slujba acestor §tiinte, le las in seama judecatiiacelora care atunci m-au admis in randurile studentilor, iar apoi mi-audat prilejuri frecvente sa le audiez cursurile.

In tot acest rastimp, am a§ternut pe hartie, cu mare grija, - nu cuneglijenta cum o fac unii nu corupt, cum obi§nuiesc altii o buns partedin cele pe care le notasem cu propria mea mans in timpul cursurilor.Singura greutate de care in-am izbit, daca este sa o marturisesc §i sa odeclar sincer, a fost aceea de a opera o selectie din multele elemente dateaudiate la cursuri; mi-a fost greu totodata sa iau o decizie, cu atat maimult cu cat, in tot acest rastimp, numarul manuscriselor in temacrescuse, iar in unele cazuri, din cauza unor copi§ti ignoranti, unele fapteau fost gre§it schimbate, nu rareori operandu-se oniisiuni §i adaugirinejustificate. In cele din urma, sarcina noastra a fost sa chibzuim cumare atentie cum tTebuie sa ne mi§cam printre atatea carari intortocheate,sa recunoa*tem erorile $i, in consecinta, sa le eliminam. Iata de ce, nu masfiesc sa o spun, ca In acei ani de studii ale unui Canal- magistrat, toateaceste date memorabile an fost bine forjate §i cu mai mare fidelitate. Darnu ma indoiesc ca exists unii care vor socoti ca ceea ce am facut eu estemai putin corect, prin faptul ca, vorbind despre inceputurile legilor laGeti, ma refer in primal rand la SAMOLSE (caci a§a se cuvine sa fiescris numele lui); ei crezand cu tarie ca eruditii no§tri s-ar fi inspirat dinliterele grece§ti, dar literele getice, find deja inventate §i puse in uz,grecii le-au luat de la noi, conform istoriei noastre vechi §i a inteleptilorno§tri experimentati in literatura scriitorilor vechi, de asemenea in§i, einu vor fi socotiti ca atare; pe asemenea persoane noi nu darn nici un ban,iar judecata posteritatii ii va condamna - §i sunt demni de a ficondamnati in unanimitate; aceasta, deoarece despre stilul luiSAMOLSE (deci scrierea getica a preexistat celei dine) ne sta marturieautoritatea unor istorici antici care consemneaza totul cu toata claritatea.Chiar cu aceea§i ocazie a§ cuteza sa demonstrez ca punand araturi legilestravechi ale patriei cu cele attice, constatam o nets superioritate fata decele ateniene, caci la inceputul legii se punea, cu mare grija, degetullegislatorului, iar aceasta avea loc in fata ochilor celor adunati in acest


scop (deci, era un fel de Parlament - N.T.). Asa ca era clar pentru toatalumea ca nu putea avea loc certificarea unui act daca nu erau ambeleparti prezente. In afara de aceasta ne stau marturie o serie de monumenteliterare cu putere de convingere absolut covarsitoare, atestand ca Grecula luat de la got (get), pullet cu punct, elementul esential din legislatiaateniana, de vreme ce cuvintele totodata si faptele ne sunt prezentatepretutindeni si ne sunt puse la vedere si in detaliu, dar $i in ansamblu,chiar daca eu tac, vorbesc toate acestea. Dar am depasit deja etapa acelorcantecele de care m-am inconjurat in momente de odilma, de minimaimportanta; de altfel exceptand ceea ce odinioara, fortat de importantamomentului, s-a parut ca trebuie cercetat indelung un volum separat. Dealtfel, marele Grotius sustine, cu totul justificat, ca insasi limba persana

are originile ei in vocabule getice; de aceasta nu in-am indoit catuside pupa sa o sustin altfel deck ca pe ceva foarte important, adaugand inacelasi time araba turca, care totusi in prezent, vac' bine, se folosesc delitere latine, cum s-a stabilit in atelierul tipografic, cu caractere prescrisede mine. Deie Domnul sa vina vremea cand toate acestea alteleasemanatoare sa fie publicate mai acurat, ba chiar cu aceleasi litere $iforme, in care au fost exprimate in vechime. Pang atunci, binevoitorulecititor, primeste cu inima deschisa acestea, asa cum sunt; caci daca voiobpne de la tine acceptiune, va fi pentru mine un prilej de bucurie si demultumire. Cat priveste insa pe cei rauvoitori, aceasta va fi pentru ei untezaur, ca cei tristi sa aiba mereu prilej de a se amuza, iar ceinemerituosi, cu greu sa merite ceva. Astora acum doar atata le spun:manierele din cedru marmura ale lui Vossius (Gerhardus Josephus,savant german, 1577-1640), (p.112), mi-au fost ghid, prin urmatoareleprea den= cuvinte: ,,... asadar, pentru ca profetiile (prezicerile divine)sa poata fi transmise cu sensul for cu care ele au fost primite mai inainte,trebuie sa indeplineasca niste conditii. Caci in ce priveste celelalteinformatii din latina, socot ca s-a discutat indeajuns, dupd cum sunstoate cuvintele care se regasesc in locul citat. Ceea ce ar fi putut cuadevarat sa fie dorit in acest tratat ar fi fost cauzele depre care, din grijafats de Posteritate, am evitat sa vorbesc."

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CAPITOLUL IRezumat

§1. Zai.to?-tc, in pergamentele noastre SAMOLSES. La el suntraportate inceputurile legilor paternale $i aceasta este o certitudine. Cineeste el $i de unde vine? El apartine Getilor, care suet aceea$i cu Gotii $iScitii. §2. Ce lor care sum numiti Geti li se mai spune SVEONES. §3.Unii neaga faptul ca li se spune Svioni de la Svidur: argumentul forpoate fi lesne rasturnat. §4. Inainte de ODINUS, nu se face niciodatamentiunea acestui cuvant in scrierile celor vechi. §5. Altadata putereaSueonilor se intindea peste tot. §6. Daca tam se numeste Svia de laSvidia, o regiune distincta de Cara Gotilor. De ce Svidia? §7. De celocuitorii nu se numesc mai curand Gautae decat Svioni de la Odinus:SVIFDAGR s-a nascut din Odin Sviful. §8. Este cu totul ridicol sa secreada c5 numele de SUEONIA poate fi pus in legatura cu locul $ipadurea (VEDEN?), idem de la ZWEI REICHE (dou5 imperii / imperiudublu). §9. SVIPIOD are un sens diferit, in timp ce numele de Svionicare mai sum numiti Ingueones sau Ingevones (in ambele cazuri suntsense corect); este unul $i acela$i nume cu Mgt, Ingve Ingemundr.§10. Cei care s-au numit Sciti, s-au numit dupa aceea Sueoni (Sueones).De unde le vine numele de Sciti. Pentru ca ei vin de pe Campiile Elisee,de aici li se trage numele. §11. Cine sunt Hiperboreenii? De catrescriitorii strain li se spune astfel. De unde vine numele de Slyuri(Oghiughie). Cei mai vechi autori inteleg prin acest cuvant traiectoriazilelor terestre. §12. Odinioara, in patria noastra, ereditatea se socoteaprin numarul arcurilor $i at sagetilor. Ce semnificatie au ARS $iARSDABOLKAR in cele mai vechi norme legislative. §13. Numarul 12al sagetilor era socotit la cei vechi drept harazit de zei; de asemeneanumarul de nou5 zile avea aceea$i interpretare. §14. Goticului SKUTA iicorespunde in latina verbul sagittare (a ochi foarte bine cu sageata").

§1

Tablite le cerate impreuna cu celelalte manuscrise, atunci candvorbesc despre originea legilor paternale (nationale), fac referire laSAMOLSE. Despre el nu se $tie foarte exact daca a fost sau nu omcand s-a nascut. Totu$i, cei mai multi autori afirma, cu cea mai mareu$urinta, ca s-a nascut intr-un loe pe Pamantul Tracic. Pe atunci, acololocuiau Getii, «Opezxcov avoypetoraroz Kat owcatorarot» (Hdt., IV,

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XCIII, spre final), adica ..cei mai curajosi si mai drepti dintre traci". cucuvintele lui Herodot. Dintre virtutile laudabile, pe buna dreptate, esteadatigata cea de neinvinV cu care Procopius (IV, Hist. Goth., 419) iiinfrumuseteaza pe Goti.

Cei care in Tracia erau numiti Geti au fost numiti pe vremea luiProcopius (istoric grec mort A.D. 562) GO in vremuri mai vechifusesera numiti Sciti. Acestor autori le datoram incerederea cuvenita,caci ei sunt printre cei mai buni; pe Tanga acestia, printr-o demnitateautoritate strabunk s-a impus si stralucitul Messenius (Praefata la ed.versific. a legilor semnata Ragvaldus) care in putine cuvinte, a aratat cuatata claritate perspicacitate ca cele dintai legi la Svionil Goti (Geti)au fost alcatuie de Sarno lse. Ca aceasta concluzie sa" fie in chip necesar,cea mai corecta, a invesmantat-o in cuvantul infailibil. In subsidiar, dacamai era nevoie, s-au inscris dupa aceea opiniile unor straluciti savanti caBOXHORNIUS (Hist., VII, la anul 101), LOCCENIUS (Antiquit.Sveog., lib.I, c.1), SCHERINGHAM (De orig. Angi., c.1X, X, XI),HACHENBERGIUS (De orig. Sved., §XII, ff.), IACOB GISLON (inpref si Chron. p.m.5 spre final) si in cate alte locuri uncle se exprimAaceeasi parere despre Geti, Goti si Sciti, pe baza diferitelor argumente siin mintea scriitorilor de discipline ale doctrinelor, scriitori printre ceimai luminati: acest adevar este perfect confinnat de nenumarate probe.De retinut acest adevar unit ci anwne cel Getii fi Gotii au fost unulacela# neam fi Ca acectia s-au mai chemat ci cu numele de Sciti (Joh.Magn. Hist., S. 4, lib.I, c.IV, f.f, Schol. Antiq. In Adam N. LXXXVII siautorii cap. urm.)

§2. Asadar ei sunt numiti GETAE, GOTHONES, GOTHINI,GETAR, GETTAR, JETTAR, JOTTAR, GAUTAR2, GOTAR3, ca laindigeni, attra de la GA, GE, care e totuna cu GAU, GO, JO, GIO,GOJA, TERRA de la GIETA, care inseinneaza a nave, a dezvolta, araspcindi cu mare larghete (altii sunt de cu totul arta' parere $i anume cade la GAUT sau de la ATTYS, fiul raului Sangarius iubit de Cybele s-artrage numele Tor). SVIONES, SVEVI, SVIDIAR, SVIAR, SVEAR,SVIANAR s-ar trage de la Attys, de datA mai recenta; care mai estenumit ODINUS, SVIDUR, SVIAR, SVIFR, FTOLSVIDUR,SVIDUDUR, SVIDRIR, SVIDI, de la SVIDIA, insemnand a devastaprin incendii. Si se mai adauga: SIGFADUR, SIGTHYR,SIGMUNDUR, SIGTHER, SIGTHROOR, SIGI; ba Inca $i GAUT,GAUTE, GAUTUR WALGAUTUR, un ansamblu de nume

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administrative (de afaceri) si care se purta in acea vreme, desemnand sicuraj infelepcime o finete incantatoare la toate popoarelein vingatoare; distrugerea ogoarelor dusmanilor, incendii, asedii, a maifost numita si ra''agiu. ruing. De ce nu $i Thraser (mai vulnerabil decruzimea taierii si a arderii se cheama, nu rareori este atacata mereu casa fie expusa in public). Acesta mai este chiar si nume $i object de cult alstrabunului Attin prin cele mai nefolositoare jocuri (capricii) si magii:dupa aceea 1-au invadat superstitiile, dupa cum aflam din MonumenteleEddice (este vorba de doua culegeri de tradi(ii mitologice si legendareale vechilor popoare scandinavice, N.T.) in locul si la locuitorii SVITHI-OD, SVI-THIOD, ni se transmite ca s-a dat de la sine ca nume nou siperpetuu, - acesta de abia pomenit.

§3. $i nici nu sunt experti in opere literare vechi care sa negeaceasta denumire pentru ODIN. Mai intai, din motive gramaticale, asatrebuind sa fie scris numele lui, ca venind de la SVIDRIR,SVIDRISTHIOD $i nu SVITHIOD; sunt un fel de sofisme, ca nisteenigme pe care nu le poate dezlega nimeni. Dar multimea gramaticilor seumfla in pene, umbland dupa glorii zadarnice, precum ignorantii nostri,din N'anitate, le considers admirabile. Fiindca nu atat SVIDRIS, citotodata prin alte titluri flexionare ale numelor, poate fi recunoscutOdinus, dupa cum deja am aratat mai sus. In cazul acestor vocabule indezordine este intotdeauna mai clar daca nu se exprima decal in cazulunei multitudini de exprimari legate de acest cuvant. Astfel esterezonabil de la GAUT sau GAUTUR, GAUTLAND, de la SIGI sauSIGTYR. SIGTUNA, de la SEMMINGUR, SEMMIING - HUNDRA,de la RAUMUR, RAUMELF, RAUMARIKE, de la INGI,INGLINGAR, de la SKIOLDUR, SKIOLDUNGAR, si se vor gasi ingenul acestuia cu miile, unde cel de-al doilea caz, nu clar, ci precis, sprecare se inclina, este de preferat. Vezi pe langa acestea alte documentede istorie - Thorstiens viikings sonar saugu (c.I), unde pot fi cititetocmai aceste cuvinte: Chad eru Kallader Alfheimar, er Alfur Konungarried jj/ri. Alheimo de la numele de rege Alfo. Ce vrea sa spuna? Caatacatorul, in opinia sa, ar avea mai degraba nevoie sä dovedeasca unalibi; dintr-un motiv similar cuvantul SVITHIOD suns popular SVEON$i mai mult, $i ca Intreaga afacere, in sine, in aceasta maniera este spusa,ea se poate duce la bun sfarsit numai prin sabie.

§4. Apoi, aceasta vocabula de ODINUS pare sä fie cu mult maiveche decat sosirea lui pe lume. Iata pe ce se bazeaza cei care sustin

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acest lucru: sigur este ca nu s-a facut niciodata mentiunea acestui nume,inaintea aparitiei lui Odinus, nici de catre scriitorii straini nici de catrecei indigeni. Ei se forteaza sa impuna contrariul cu abilitate prinbagatele, ca dupa cum reiese din scrierile Eddice, asa ar sta lucrurile.Caci astfel se gaseste in prefata scrierilor Eddice, unde in ambele carp,scrise cu mita grija, ei numesc DROTZET al Inaltului TribunalPretorian, eroina prea cerescului §i insotitorului, stapanului, MARELUIGABRIEL de la Gardie, pe care Academia din Upsalla o are de multavreme: ,,... thadan for Othin i Svithiod, thar var sa Kongur er Gylsihet: oc er han fretti til Asia manna er Aesir voru Kalladir, for han i molltheim, oc baud seim i fit riki en fatnni fidgdi ford theirra. Hwar sem theirdvol thust i londum, ja thar par ar oc iruiho men artheir vorutheJ3radandr thui ar rikis menu sa tha olika jlestwn mannum °thrum atsegurd oc vitj. Thar thotti Othin sagrit vellir, oc Landzkostir godur, ocKaus fier thar Vorgarstadt sem nu heitir Sigtun". Odinus a plecat deacolo in Sveonia al carei rege era Gylso. La el ajunsese cu faimanumelui asiaticilor, cel caruia i se spunea AESIR $i care, la urcarea luipe tron, i-a invitat pe toti: acestia au dat curs invitatiei, lard zabava.Oriunde ti-ai fi indreptat privirea, nu vedeai deck recolte infloritoare,caci pretutindeni inflorea pacea, printre localnicii de buns credinta, erauacceptate de ei acele lucruri care erau gandite, in vreme ce pentrustiinta $i excelenta formei erau mai ademenitoare. Odinus, acolo unde avazut ca-i merge recoltei ca solul este fertil, a ales locul pentru cetate,pe care acum localnicii o numesc Sigtuna, thadan, spune autorul, forOthin et Svithiod. De aici, Odinus a sosit in Sueonia, dupa cum senumeste ea astazi. Cu numele acesta se etaleaza ea, dar, in afara deacesta, ea s-a numit mai inainte Svithiod dupa cum o confirms ScrierileEddice editate de prea-deliberatul Ressenius, find vorba de o editierezultata prin colationarea mai multor exemplare: Esstr Chad for hannordut that sein nu heiter. Cuvinte care sunt absolut aceleasi, ne asigurainterpretul danez; aceasta concords $i cu versiunea latina a islandezuluiOlaus Magnus din anul 1629. Prin urmare este vorba de acelasi loc careacum se numeste Svithiod, adica Svecia. De aceeasi parere este siStephanus Olaus Islandezul cand, in anul 1646, demonstreazainterpretarea ontamentata a Hauniei. Dar despre aceasta $i despre multealte cuvinte, nu mi se pare util a face apel la mai multe precepte decat s-afacut pana acum - ajunge.

§5. Se insists pe aceeasi chestiune: este, fad indoiala, de mirarede ce sa se apeleze la alte regiuni a caror denumire nu s-a tras din acelasi

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nume, dimpotriva numele for se citeve cu acele nume cu care au ramasde multa vreme. Cad este chiar u§or sA fie respinsa o atare obieclie.Daca in acel loc, din Scrierile Eddice. a$a s-a inteles sa" fie reprodus,undc, prin cuvinte dare. se arata ca este mult mai nimerit ca domniaSueoniei sa inceapa cu Odinus $i wide, dupd atatea erori i se poate fixain sfar*it un loc de nadejde $i, spre faima sarbatoritului, mai poate fiinvestit cu nume dintre cele monumentale, ceea ce poate fi transmis, culegitimitate, la urina$i. Ca sas inchei, prin numele de Svithiod se desemnatot ce era la vedere in nord; celelalte domnii s-au numit altadata tractus"(tinut intins"), aceasta inseamnA o reuniune de tinuturi ale unui foarteintins imperiu - la nivelul wiiversului. De fapt, de cei vechi a fostinlocuit cu Manheim, Gudheim, Alshenn, Jomahenn sau Risaland /Vanheim, oc oil thau titi thor til halda (toate domniile care trebuiau safie urmarite de majestatea Imperiului Sueonic, dupd cum o afirma clarSnorrus, cf. Snorrus, in versiunea lui Johannes Marlin, Slangerup p.1).Cartea, publicata in 1594, ne da urmatoarea informatie: Norden forpalude Maeoti of swarte bass / kalde de paa gammel Norske Svithiode.Det nasn hasive de paa alle dif3e kalde land fom ligge mod norden / ocerre somme as difle land Ode fot fraast oc snee" (cum autorului i-ascapat traducerea textului gotic in latine$te, cutez a-1 traduce. eu, redandde fapt esen(ialul: tinutul Svithiod fiind situat la nord de Marea deAzov, in cel mai nordic punct chiar, are un climat foarte aspru, regiuneaeste secatuita de ger §i zapada", N.T.). Sa adaugam la aceasta sursa $i peJordanes, acele capitole (De Getarum sive Gothorum origine et rebusgestis, IV $i V) in care gasim foarte clar $i bine argumentat de unde $i ince chip au ajuns acolo prima card Gopi (Getii), ca ei s-au a$ezat inScitia, vecina cu Marea Neagra $i ne $i descrie o serie de a$ezdni ale lor;din insemnarile altor scriitori, citate de Nicolaus Ragvaldus, in al saudiscurs (Herod., lib.IV), niciodata indestul de laudat. $i nu este vorbanumai de scriitorii indigeni, ci la ace$tia se mai adauga altii straini deneam, in ale caror vorbe trebuie sd ne incredem cu forts adevAruluicuprins in ele, mind rigurozitatea operelor pur ace$tia suntHerodot (c.IV), Xenofon (c.11, Memoriale), Platon (Timaeus $iKritias) multi altii de mai dincoace, printre care unul se inaltadeasupra tuturor. Acesta este Cl. Olaus Rudbeck (Atlant., c.VII, §VIII).

SA ne intoarcem totqi la Lucan, c.II din De bello civili, de la careaflam ca stramo$ii no$tri au strabatut Europa, Egiptul $i Etruria $i auajuns cu barcile for inclusiv in Scitia Minor, la Lacus Maeotis, omla$tina neagra piing de tot soiul de neamuri".

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§6. A§adar degeaba se straduiesc unii sa ne convinga ca. Svialund,regiunea Sveonia distincta de Gothia, deriva din Svidia, ceea ceinseamna a pustii", ..a arde". De asemenea, a distruge prin fier §i focsate §i paduri, caci in ciuda faptului ca ogorul, atacat in interior, fusese,conform obiceiului. semanat §i grapat, a fost totul preschimbat inmormant, nemaialegandu-se nimic din rod. Primii care au venit pe acestetaramuri s-au numit Sviar, ceea ce totui nu poate fi probat prin nici undocument scris, demn de luat in seams.

§7. denumirea a intrat in uzul general, totui lumea seintreaba de ce nu mai degraba GAUTA sa fie numiti locuitorii, cleatSVIONES de la Odinus, caci cu multe secole inainte de aparitia luiOdinus, s-a dat denumirea de GAUTAI acestor populatii, dupa cum amaratat mai sus acest adevar istoric poate fi lesne probat prin istoriadiferitelor popoare neamuri. Ce sa mai zabovesc asupra acestuia?Daca totgi se va mai gasi careva sa puns la indoiala legendanomenclaturii, atunci un singur argument ii va fi de ajuns: de ce aceastaetnie nu a uzurpat numele inainte de Odinus. Lang fedgatal totui nu seindoieve de faptul ca aceasta etnie imprumutat numele de la fiul luiOdinus, numit Svifdage.

§8. Din toate aceste consideratii reiese clar ca cineva. totusisustine ca. Sueonia se poate deduce de la lacul padurea Veden (selacu et veden sylva") - sintagme pomenite mai sus - opinie de care maicurand poti sa te miri decat s-o respingi. Nu mai putin valabila ar fiopinia ca ar deriva de la zwei Reiche (doua domnii / imperii), idei desprecare Messenius a afirmat (Spe. Suec. et Goth, c.VIII) ca te impietrescde drept §i de fapt erorile acestora".

§9. Din cele spuse mai sus, rezulta clar cat de mult a avut .,desuferit" conceptul de svithiod, adica puterea sau imperiul Sueonilor.Intru zadamicirea acestei spuse, un barbat nu necunoscator in ale istorieipatriei Antichitatii (acum a trecut deja in randul celor fericiti), vine cuun argument in sprijinul Sueonilor, al Gotilor (Getilor) al lui Odinus;la intoarcerea la conceptul de Scandia toate amestecandu-se: fara dubiuca Svealand este ceva diferit de Svearik sau Sviavelldi, caci pe langaaceasta, alte monumente literare ale stramo§ilor no§tri, exists §i legi alepatriei, in care este sus ;inut, prin cuvinte dare, urmatoarea situatie:Swerikis Rzjke a aff Hedhna Wand samankomit / of Swealand ocGotha", cap.1 princ. Konungz Valter, e.e. (Regatul Sveoniei, conformcu ultima amintire a religiei profane, s-a inchegat din regiunile Sveoniei

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si Gotici-). Tot la fel stau lucrurile si in cazul substantivului propriuSvithiod in loc de Svea /and care se distinge clar de GOTHALAND. Cf.legendei Vilkina (p.d. 76): Vilkini kunungr eignadist med rikinu. ochernadi Chad land er kallad var Vilkinaland en Chad heitir nu Svithiod ocGautland, oc alt Sviavelldi, Skanev. Sialand, Jutland, Vinland. oc ollMau riki er par til halda". (Regele Vilkinus, prin forta anuelor, si-ainsusit regatul Vilkinaland care astazi este format din Sveonia, Gothia,Scania, Selandia, Jutia, Vinlandia (Vandalia) si din toate regiunile carese afla la granita cu acest imperiu"). Asa c5, spre a spune lucrurilor penume, Svithiod se deosebeste de Gautland $i Sviavelldi. $i sä ne bazampe aceeasi istorie: of heiti ens, hrsta haufdingia tekr hans riki, nafir, ocsu thiod er Iran stiornar (de la numele celui dintai principe al lui a fostnumit regatul si nu de la poporul peste care princepele domnea. Acesteiamerits cu prisosinta sa i to increzi, conform spuselor de mai sus. Astfel,de la Ingve, sau Inge vine cuvantul Sueones $i Ingveones. Ingveones,dup5 Plinius (lib.IV, C.XIII), ba chiar dupd Tacitus (De mor. Germ.,c.12); ei nu se numesc prin ceva obscur sau ascuns, ba chiar prin cevamai deschis si mai 'impede, adica ei sunt acei cetateni care au fost subdominatia $i autoritatea Ingonilor. Ingi sau Ingve, Inge sau Ingenninderdesemneaza unul si acelasi lucru, dupd cum citim in cele mai multedocumente consacrate acestui nume.

§10. Dar s-au mai numit Scifi, care mai apoi s-au chematSueoni, cf. unui vechi manuscris numit Chronicon. As lappet drekomne Skyter oc Geter, som langt epter Kalladis Gother / oc nuSwenste. (Scitii Gepi s-au nascut din Iaphet care mai tarziu, dup5

s-au mai numit Sveoni".) Dar in nici o culegere de legi scrise demans, nu este scrisa gresit ordinea aceasta. Chiar si Isidorus (inceputulCronicii si cap. urmator) isi incepe astfel cronicul: domnia Gotilor (faraindoiala se va citi Getilor - N.T.) este cea mai veche, cad s-a nascut dindomino Scitilor. Scitii sunt cu adevarat arcasi straluciti, ei ridicandu-secu mult deasupra altor popoare pentru ca for acest soi de arme le eraabsolut propriu tocmai de acet.la Herodot (IV, 27) le-a zisARIMASPOI, adica cei care tinteau bine cu sageata" (cu toate calegenda spune c5 Arimaspii nu aveau decat un ochi, N.T.); ei erau arc,*calari (unrorooraz, Thuc. 11, 139); Laurentius Valla i-a dat aceeasiinterpretare care mai apoi a fost recunoscuta $i de ate HenricusStephanus. Pe deasupra, Herodot (I, 73) a numit mestesugul de a manuibine arcul sagetile rexyqv raw rocr,aw, adica arta de a ochi cusagetile", iar Xenofon (Despre faptele si vorbele lui Socrates, I, III,

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traducator in latina find cardinalul Nicenus), unde se spune ca, spredeosebire de celelalte popoare. Scitii fi Tracii swat clotali de la naturci cuaceasta nod superioritate in a manui arcul stigetile. Dar ca, spredeosebire de spartani care monuiesc bine sabia fi sculul, Scitii fi Traciinu indraznesc sel le mcinuiascii fi lavers, spartanii refuza sei se bald cuprimii, folosind armele !or, arcul sageata.

(Nu am redat §i textul elfin, care de fapt preceda traducerea latina,pentru ca unele cuvinte erau ilizibile. N.T.)

Lucan (lib.III) ii numeVe pe Geloni sagittiferi volucres, adicadin mainile carora sagetile zboara precum pasarile", iar Gelonii sunt opopulatie scita. Dupa cum Lucan (c.II) afirma, Masagetii sunt sciti, ca

Gelonii care se gasesc in jurul Lacului Maeotis, adica al Marii deAzov, mergand in carute scitice sau calarind pe cai care zburau, capAsarile, precum sagetile. Prin arta manuirii arcului sagetii stramo§iinostri s-au distins de celelalte popoare, dupA cum ne-o confirms istorianationala. Caci ei §tiau sA trimita sageata cu o precizie perfecta, eimergeau in razboaie sau in incaierari cu trupul dezgolit ca sA aratedumanului cat sunt ei de experti in tinta perforand cu sagetile for exactlocul vizat. De iscusinta for in manuirea arcului a sagetilor ne std pildaMagri. Sigurdar., Magnusa Barfots Si legenda lui Oluf Trygfarsons(Flot. Lb., III, c.8) §i in multe alte locuri. Apdar, Scitii au fost printreprimii stramo§i ai nostri. Manuitul arcului al sagetii la Sciti se invataincA din frageda copilarie; Florus (lib.III, c.VIII) relateaza ca un copilrefuza mancarea de la mama lui pans nu-i arata, prin propriul eiexemplu, cum era lovita de sage ti. Toata speranta for era in sageti, nerelateaza Tacitus (De mor. Germ., spre final). Ei rataceau cu cirezile,hergheliile, cu caprele §i oile prin pAduri pustiuri necultivate, de undeli s-a zis Nomazi, Pacurari, de catre Homer, Strabon printre altii §i decatre Silius (I, III).

Ei nu aveau case, locuiau in carute, rataceau pe campuri §i, akaratacitori cum erau, aveau prin preajma intotdeauna penatii. Strabon iisitueaza spre Nord, unde sutra Crivatul, iar Diodor din Sicilia (Bibl.Hist., c.p.m.209) relateazA ca locuiau o insula numita Basilea in care, pevreme de furtund, ieFa la iveala un soi de childimbar foarte stralucitor,care nu se gAsea in nici o alts parte din lume: acesta se mai numeaelectrum. Urania, fiica cerului, dupa moartea tatalui, a acceptat sadomeasca peste Basileia §i in urma s-au nascut din ea StaSoxouc TrigPaciaztac, succesorii testamentari ai domniei, Hyperioni (Diod. Sic.,

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Bibl. Hist., c.III, cap. 7, 9, 10, 13 $i 14). Solinus adauga ca dintreinstdele locuite de germani. Scandinavia este cea mai more ca nimicin acea.siii insider' nu este mai de pre! deceit sticlaria care oferacristand, dar ci chiblimbarul pe care germanii ii numesc cii 1117 cuvcintindigen GLAESUM (STICLA). Plinius it numeste sticlarie ()(XVII, 1, 2).Si tocmai in Sveonia noastra, in regiunea Helsingiei, exists o vale care secheama ELYSIA [(Valea sticlei = Glysisdal, Elysisdal, LIUSDAL),dupa Ovidius, Campiile Elyzee, dupa Vergilius, Glysis bed, Elysis bed,adica LIUSHED] (Vezi $i Tacitus, De mor. Germ., XLV; Tibull., I, 3, -In Messal.). Conform ilustrului D. Gustavus Rosenhanus si care in anul1658 prezida aceasta provincie, vorbit despre locurile din care seexpediau marfuri, ca venind de la Elvzeeni $i Naharvali, care odinioaraar fi locuit aceste tinuturi; Tacitus (De mor. Germ., XLIII) relateazadespre Manimos (Manheimos] Elyzieni Naharvali. Citandu-1 pePlutarh care, la randul lui it citeaza pe Homer, afirma ca in CampiileElyzee se afla capatul Painantului, caci acolo umbra se face vazuta $iastfel pure capat globului pamantesc; acolo uncle lumina esteimpiedicata, iar soarele coborand dubleaza umbrele crescande, incepeimperiul lui Radamantes, adica

De ce de la goticul lysa, iar acesta, la randul lui, de la lies, liusissau lysis? Originea lui este dark pentru ca vara campiile acelea, dupacum le spune si numele, sunt vazute toideauna hicitoare; de aici poetiiau nascocit sintagma la locurile fericite ale celor drepti", in insulelefericite", acolo uncle nici vanturile nu bat, nici norii descarcaploaia" si intotdeauna cerul este senin si rade cu o lumina raspanditamarinimos" (Lucret., De rerum natura, c.III, pe la inceput) sau inHoratius, Epoda XVI:

Oceanul ne imbie sa mergem dincolo de lumea care ne inconjura.Mergem si aflam ogoare bogate in insulele fericite, ademenitoare ca ogura de rai, caci aici Carina, chiar nelucrata, ii da omului o nouarecolta, in fiece an; aici vita de vie da roade imbelsugate, Para a o ingriji,iar ramurile de maslin sunt ele incarcate de fructe imbietoare. Aicimierea curge direct de sub scoarta fagilor, iar smochinul to imbie curoadele lui minunate, izvoare fennecate cad direct de pe culmilemuntilor susurand; nimic nu vezi in jurul tau care sa nu-ti facts placere.Aici vacile, oile caprele I i slobod laptele din uger singure; nu trebuiesa le mulgi, ursul nu da tarcoale stanii, campiile dealurile nu ascund inele vipere veninoase. $i cate alte motive de uimire si de fericire ne

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a$teapta Inca in aceste locuri! Un pamant care nu e niciodata preaimbibat de apele umflate aduse de vantul de sud $i nici prea uscat incatsa arda samanta artmcata in el: in toate anotimpurile se pastreaza aceea$itemperature, prin voia lui Dumnezeu. Aceste tarmuri nu au fost calcatede navele Argonautilor $i nici de nerginata Medeea in drumul ei spreCoihida. $i nici corabierii din Sidon nu $i-au Indreptat panzele spreaceste meleaguri nici neobositii tovara$i ai lui Ulysse nu au aruncatancora "lor aici. Jupiter este acela care a rezervat acest spatiu incantatorunor fiinte credincioase pe cand a amestecat aroma impure cu aurulprimei varste. Dupe aroma a venit fierul din care a faurit aceste secoleaspre $i de care cei intelepti se vor descotorosi.

(Vezi $i comentariile lui Acro, Porphyrionus din Rotterdam,precum $i ale altora privind oda in discutie). Mai pot fi auzite qi alteversiuni privitor la originea numelui acestei regiuni; printre ele $i cea alui Platon (Gorgias, p.m.370 ff.). Vergilius, de pilda, opune CampiilorElizee, Lacus Stygias (unde donme$te Plouton, zeul" Infernului, N.T.),nigra Tartara, loc rezervat dupe moarte celor raufacatori,necredincio$ilor, unde se dardaie de fig (Vezi Hesiod, Theogonia, v.682, 721, 736 $i Platon, Phaedron, p.517 ff.). Arai Stygii lacus, catumbra Stygiae al lui Seneca, yin de la goticul STYG. Verbul estestyggias formidare (a se teme de styg"); de aici s-au format multe altecuvinte in limba noastra. In greaca exists verbul ouyEco, avand acela$isens, interpretii insa se indoiesc de originea elina a acestuia (Socot ea arputea mai degraba trimite la vechile cuvinte romane$ti: 1. Striga = buhade culoare cenu$ie cu ochi portocalii, mai insemnand $i strigoaica,vrajitoare", precum $i 2. Strigoi, N.T.) (Vezi $i Vergilius, Aeneis, p.237$i 251). Pe buns dreptate se pune chiar intrebarea de unde a fost numitde catre cei vechi GLESARIA: fare indoiala ca vine de la verbul GLAcare inseamna a straluci", .,a luci", iar de aici GLEA, GLIA, GLOA,GLIOSA $i LYSA = a lumina" (Nu este exclus sa poata fi pus inlegatura cu vechiul romanesc GLIE, pamant arat" $i cu GALA / GEIA /GE, pamantul-mama" $i bineinteles grecii sa-1 fi luat de la not $i nuinvers, a$a cum este cazul cu wallach din germane insemnand calcastrat", cum este cazul $i cu Falii de Vest (Westfalen) §i de Est(Ostfalen) cu felahii la egipteni $i indieni, toate aceste etnii ale carornume sunt raportate la cultura pamantului, agriculture, avanduli obar$iaIn cuvantul stramo$esc valah, cea mai veche etnie romaneasca atestatapans acum, cf. Homer, Iliada, II, 739, N.T.). Caci nu stau lucrurile ca incazul latinescului Aquilo,-onis (crivat"), greceVe Boreas, care afirma

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cu scninatate Aulus Gcllius (II, 22) s-ar fi format de la boatus,insemnand inuget" 7ro nig flow), in vreme ce niste barbati eruditi,care s-au dedicat de mull literelor si antichitatilor, nu pot aproba oasemenea explicatie etimologica, credibila numai la nivelul pruncilor.

§11. Acesta este si cazul toponimului BASILIA pomenit dePytheas din Marsilia (vestit navigator $i geograf din sec. al IV-lea i.e.n.,N.T.) ca find sediu al Scitilor regali: flamAelog inseamna chiar ..regesc",regal" (Plin. XXXVII, II). Iau martor chiar pe Herodot (IV, 56) intr-unpasaj unde Gerrhos relateaza clar despre tinutul SciPlor nomazi $i desprecel al Scitilor regali (rov re rwv Nopawv XCOplOV Kai rov rawfluo-z2;paw Exv0ewv»). Si Lacus Maeotis (Marea de Azov, N.T.) estelocuit de Scitii Regali $i de Sauromati Oac re rovefloolAiiioug Kai Zavpoparag»). Tata pana unde se intindea odinioaraimperiul Sveonilor, dupa cum deja am spus mai sus (aceasta este perfectvalabil si pentru Geto-daci, care secole, de nu chiar milenii, au locuitamestecati cu popoare germanice, atat in Peninsula Scandinava, cat si inRusia Meridionala, N.T.). Acei Sciti care au locuit in Asia, se cuvine sa-inumim Nomazi (Exu Gag rove Nopagag, Hdt. I, 73). Pe aceeasi insula -BASILIA - cei vechi au numit-o BALTHIA de la BALDUR sau Apollosau de la arcurile si centurile (baltheis) de care se foloseau Scitii, setts incare merits sa-1 amintim pe Herodot (IV, 11, 19 si 50, VI, 74), undevorbeste cand de arc, cand despre Hercule Balthicul (centuron) si nunumai despre Scvtha ca flu al lui Hercule, de la care s-au numit RegiiSciti (Plin., 1.c., Hdt., IV, 8, IX, 10). Apollo insusi este numit deVergiliu cel .purteitor de arc (Verg., Aen. III). Jar in cartea a V-a aaceleiasi Eneide o spune explicit: Acum sa ne fie permis sa explicanacum s-a ajuns de la century la cuvantul Mare Baltica (belie), cum apareacest cuvant in documentele vechi. Scitii numiti Regali, mai erau numiti§i Hyperboreeni4, iar sediul acestora era insula Hyperboreenilor, YswerNorden, in gr. `tnrep, poetic super la latini, Yser la Goti si Sveoni, literelep §i s se folosesc alternativ, una in locul celeilalte." La fel poate fiexplicat si SCAN, azi SKAN / SKANE, Scania numita in vechimeScandia. Ca Scandia, Scanau, Scanorum sive Scandorum insula (InsulaScanilor sau Scanzilor), nume sub care mai exists o regiune situatadincolo de celelalte regiuni, care Ultra in contact cu Aquilonul (Criva(ul).De aceea Lucanus ii pomeneste ca locuind o regiune situata sub cerculglacial sau sub Ursa Hyperboreeana (De bell. Civil., V, p.m.121), iarCicero, citand din poematica lui Aratus, spune: urmeaza asadarSeptentrionalii" (De nat. deorum, II, p.m.47); Seneca it numeste Polul

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Nord, prin sinecdoca Ursele: carol de gheata al Ursei hiperboreene(Meth Act., II, cor. V, v. 315).

In vechime, stramo$ii no$tri i-au zis Scandia. acest lucru fundconfirmat, printre alte scrieri, inclusiv de cronici. Astfel, in fragmente delcgi, printre cele mai vechi suet $i cele prescrise Sveonilor $i Goti lor inanul 1375, unde Sveonia este numita YSWERSTOG / OSTWANSTOG$i NORDANSTOGH (Diod. Sic., Bibl. Hist., p.m.91...). Din traditiacelor N;echi, dupa cum o araia Diodor, a$a s-a gasit sa fie reprezentatagrafic. De catre cei vechi, locuitorii acestei insule au fost numitiHyperboreeni; cu atat este mai demn de crezare, cu cat aceasta sentintaeste gezata la inceputul carpi. Hyperboreenii au fost numiti de laadverbul `urrep, peste", dincolo" Bopeac., Crivar, deci cei carelocuiesc dincolo de bataia crivatului (Plin., VI, 1 3), iar la scoliastulacestuia, Adams (p.m.149, 111, 83): Danii, Sveonii Normanii,precum $i celelalte popoare scite au fost numite de catre RomaniHyperboreeni; pe acestia Marcianus i-a incarcat cu laude de tot felul."Scriitorii greci (printre ei Diodor Sicilianul, lib.III, p.m.132) $iPlutarh, De facie in orbe Lunae, p.m. 941), i-au numit populatii vestice,atlantice hiperboreene; Autorii cei vechi, intr-un consens general,acolo unde se vorbea despre occidentali, se subintelegea $i mentiuneaAtlantilor $i a Hiperboreenilor; $i pe buns dreptate, caci era vorba despreacele regiuni in care simteai frigul aspru al Crivatului, exact cum staulucrurile astazi, a$a ca Atlanticii, precum Hiperboreenii sunt indicatide catre scriitorii elini TOD; wcep TOV oK:cavov TO7C014, adica ei spun calocuiesc dincolo, sau peste ocean; chiar is Diodor din Sicilia (III, p.m.132) gpog emrepav ;car Toy apicrov, adica spre apus $i nord (nord-vest): inacela$i chip $i, pe buns dreptate, este vazuta Grecia de locuitorii ei.Mar astfel ne relateaza Plutarh (De facie in orbe Lunae p.m. 941),anyym Tic vricsoc KO' Of.mpov (sup. Cit. Lib. Odiss.) = din insulaglom se navigheaza cinci zile Oda in Britania apoa Evreparl (= sprevest) dupa Plutarh, p.m. 941. Acest lucru este tinut confirmat $i inzilele noastre de corabierii cei mai iscusiti. Tocmai aici este aratat decatre Homer (Lc.) a fi fost Campiile Elizee. Cuvantul nyuyin se trage dingoticul (geticul) oga sau ogyga, ceea ce in Smalandia (regiune din sudulSuediei, situata in Peninsula Gotaland N.T.) are intelesul obisnuit de ase teme, a se spdimanta. De unde ogygso, o insula infricosatoare,numita $i insula lui Attin, care in Monumentele Eddice se regase$te subnumele de Ogygur cel infrico$ator, iar la prea-nobilul Ressenius apareforma ygge. Mai adaug $i faptul ca atat in tinuturile At lantilor $i

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Hiperboreenilor si cel al Campiilor Elizee, traiectoria zilelor celor mailungi, dupa cum ne relateaza cei mai vechi scriitori antici, longitudineacstc dc 55 grade, iar latitudinea de 73 grade, deci ziva dureaza trei luniN.T.; N'ezi si la Philippus Cluverius (introd. In Geografia universals,lib.I, c.VI. tabela) si la Johannes Magnus (Hist. Sveon. Gothorumque,cap.VI) Ptolcmeu (c.II, c.VI) si la altii. Daca ne luam dupa exagerarilepoetilor care vorbesc de 90 de grade, atunci ne-ar trebui case luni de zilepans sä apara lumina. Din diferitele discutii contradictorii care au avutloc in ultimii ani, be voi aminti pe cele mai fertile. Herodot (lib.IV, c.13, -32, 33, 34, 35 si 36) si Catul in Formio (116): De ce nu se afla nimenicare sa-1 intreaca pe Croesus in bogatii (ultimul rege al Lydiei - 560-548i.C., vestit prin boga(iile sale), cel care, cat ai bate din palme, stapfineatotul $i prin orice chip: pasuni, ogoare, paduri nescarsite, occini, lacuripline de pesti, pand hat departe, la Hiperboreeni si la nesfarsitul ocean.Tacitus (De Mor. Germ., CXLV) relateaza: dincolo de Svioni nu existsdec.& o mare calma, aproape imobila care inconjoara include globulterestru." Dintre toti ceilalti sciti, hiperboreeni erau niste oameni cu totulaparte, subliniaza RUDBECKIUS.

§12. In legile noastre, atat mai vechi, cat si mai recente, nu se facenumai mentiunea sagetilor, ci intotdeauna sunt pomenite impreuna arculsi sagetile. In probleme de mostenire, cand se facea succesiunea, aceladin fii era socotit mai norocos si deci si mai puternic in razboaie, caremostenea de 3 x 12 arcuri: acestia se numeau, de fapt, sciti. $i, dupa cumo dernonstreaza codicele, in concordanta cu toate celelalte reglementari,acesta avea titlul de agent prin ereditate - ARFDABOLKER, ARFinsemnand atat sageata", cat $i arc". Cum averea se socotea in functiede numarul de arcuri $i sageti, obicei transmis si la stramosii nostri Geticare descindeau din sciti, adevaratii sciti erau socotiti a fi doar aceia careposedau de trei on douasprezece arcuri (thre tolptir SKUTHA strong okbogha"), iar prin cuvantul ARF se intelege atat sageata", cat si arc".Acest mod de a judeca lucrurile era oglindit $i in titlul de ereditate cucat un fiu mostenea un numar cat mai mare de arcuri si sageti, cu atat eramai vrednic pe campul de batalie; iata-1 aici instituit $i in contextul uneivanatori: Loper man stalwer algh i skoghi sivum hindrar han mater allermodho ok trager han franfara / tha sati Arfifiat: arhan sraum natt allertwa / ok falla man diwr madhan / tha hawi then skotbogh med huld okliar sum faldi / ok hin hawi diwr sum iopli Dela man om lopt / tha skulylatlosir man lopt skudha ok aptur fiati ganga / ok then hawi diva sum thetil witna medh / sivum edhe. Daca cineva, in propria-i padure, deci, pe

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propriul sau domeniu de vanatoare. dupa ce a incoltit o fiara. simtindu-seobosit, \Tea sa se odilmeasca $i. astfel nu mai continua vanatoarea. punepe urmele fiarei un arc sau o sageata; iar daca, dupa aceea, fiara esteucisa de cat-re altii, acestora le revine pielea, iar celui care a tras primulcu sageata ii revine restul iar daca se va isca o nemultumire,atunci se va recurge la arbitrajul barbatilor de buns-credinta (banuiesc canu este vorba de un proces la tribunal, ci de o asocia(ie a vanatorilorinsarcinata a rezolva atari neintelegeri, N.T.), asa ca se va rezolva totulcu eleganta care ne este caracteristica" (Oare aceasta sa fie si radacinaontologic-gnoseologica a vechii zicale romanesti .,a vinde pielea ursuluidin padure"?, N.T.)

§13. Am spus ea, in legile noastre, prin cuvantul ARF, se intelegenu numai sageata", ci arcul", care se mai numeste ARMBORST.Sintagma ARMBORST AAR BRESTER are sensul sageata este trasacu arcul".

In legile noastre, atat in cele vechi, cat $i in cele mai de dincoace,se mentioneaza ca arme doar arcul §i sagetile, de unde li se tragenumele de Sciti. Conform informatiilor furnizate de Kongbr (c.XXIXdin Codex Magni Erici Si c.XXIV din legile generale (Codul civil) aleregelui Christoph), luptatorii purtau cate 12 sageti corespunzator cunumarul zeilor, cf. Virg. (Georg., I, p.41): .,De aceea pe pamaxitulnesfarsit domneste soarele daurit prin cei doisprezece astri ai lunii." LaHomer (Iliad. I, p.2, v. 3) gasim folosita cifra 9: pre( de noua zilezburau sagetile lui Zeus prin armata".

§14. Din citatele date mai sus, precum si din alte surse, s-a vazutca SKYTA inseamna, in legile noastre, a trage cu arcul si sageata";aceasta reiese mai clar din VOSSIUS, SCIOPIUS, CELLARIUS siBORRICHIUS (De variis linguae latinae aetatibus: Defensione Vossiiadversus Sciopium): dar reiese destul de clar si din la alp autori.

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CAPITOLUL IIRezumat

§1. Se poate proba perfect cu nova argumente solide ca annelestrasnice ale Goli lor / Getilor care au strabatut pamantul in lung si in lat.au pornit din Scandinavia. §2. De accst adevar nu s-a indoit niciodatanici unul dintre scriitorii vechi; accasta teza este sustinuta si denumeroasele colonii raspandite pe tot globul. §3. Dupa marturisirea luiJornandes, daca aceasta va fi aprobata de atm toti, va fi o argumentarein plus. §4. Dupa Procopius. nu ar fi vorba atat de God, cat mai cuseams de Longobarzi si Vandali. §5. Concord5, cu numele sau, foartepopular, fiWd de origine longobard, Paulus Wamefridi Longobardul. Laacesta se adauga autoritatea unui DEXIPPUS, ABLAVIUS,EUNAPIUS, AMMIANUS, DIO, ZOSIMUS, ZONARA $i a multoraltora. §6. Se pun de acord vechea istorie a patriei cu strabunele anale;de asemenea chiar si cu cei mai vechi scriitori greci. §7. Acestora li seadauga si Hispanii. §8. Cat despre Italici, nu-si are rost o dezbatere. Dece ar avea loc, atata vreme cat Scitii sunt si intemeietorii Italiei? Acestadevar este confirmat $i de o serie de cuvinte foarte vechi, cacinenumarate sunt de origine scita, dupa cum o putem bine vedea. §9.Insisi Galii sau Francii au venit din Scandia noastra $i de ce nu siTroienii. Ce altceva vrea sa insemne TROIA daca nu LAZIUS (Lazio, -orum, cf. PIin.,VI, 12, este un popor din Co Blida; (cf. V. Parvan, Getica,281, 363, 777, precum si cartea Dacii la Troia; v. si M. Crisan, DieLage der antiken Stadte Troja and Theben aus Btiotien in derBronzezeit, N.T.). §10. Tara Amazoniei, KUENLAND este inScandinavia. In VERENDIA SMALANDIEI, chiar $i azi onoarea alimas ca o permanents a curajului stravechi si a fortei corporate. §11.Anglo-Britanii au originea in Saxoni, Angli §12. Dar niciScotienii nu stiu ea ei se trag tot din aceasta stirpe. De aici s-a ivit maiintai nobilimea 1ntregii Europe, adevar care este confirmat de imparatulCarol Quintul. §13. Chiar si Germanii s-au nascut in Scandinavia. §14.Asijderea Helvetii. §15. Si nu mai pun DANII i popoarele invecinate.§16. $i ce se crede despre Moscovid care s-au adapat la izvorul limbiigotice vechi (a se citi gotice, N.T.). §17. Cuvintele cipriote corespundperfect legilor noastre antice aplicate lexicului. §18. and a luat fiintaprima colonic a Gop/or (a se citi Getilor, N.T.) $i wide este fixat locul

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celor care au emigrat. Cate cauze de acest fel au produs migrapi. Primaexpeditie a zeilor, in ce limp s-a nascut ea. §19. Majoritatea scriitorilorau cazut de acord ca aceasta a fost cea a GO lor (a se citi Getilor, N.T.)

ei au plecat din Scandia; sunt prea putini cei care se opun acesteiopinii fats de cei care o sustin. Argumentul for se exprima astfel: De laKranzius Oa la Valdenselsius se gasesc to cei care gandesc corect.§20. Dar oare Americii, cum i se spune astazi, stramo0 no§tri nu i-audat nimic? In nici una din parti nu exists pareri opuse, din parteanimanui: gadar, mult mai probabil este ca raspunsul suns afirmativ.

§1

Socot ea s-a demonstrat suficient pentru a spune clar a Go lii §iGetii sunt aceia§i (este primul autor intalnit de mine care pune punctulpe i in aceasta dilema pe care nu a dezlegat-o nici M. Eliade, N.T.), ceimai neinvin§i prin virtute fapte care mai sunt cunoscuti §i sub altenume; atat titulatura cat §i orgele §i popoarele le sunt comune; ausubjugat multe alte popoare prin asediu, le-au adus sub stapanirea lor.De ce? Ada cum din pamantul insamantat ies ierburile verzi, graul cu tijanoduroasa se inalta zvelt la suprafata pamantului cu spicele-i ie§ite cadintr-un pantec, care nu tot astfel au iqit §i din Scandinavia noastra, indiferite momente ale istoriei, o gramada imensa de coloni§ti §i s-auraspandit, din acest pantec, in toate partile lumii, dupa cum se vede?Acest lucru a fost infant ca mare, cu mult inainte, de catre Jornandes,numind aceegi Scandinavie o fabrics ", un pantec al natiunilor". Debuns seams ace0a au fost Getii sau Gotii care adesea, inainte dupaChristos, au colindat inarmali pamantul in lung in lat 1-au cucerit; insuslinerea tezei ca ace§tia au plecat din Gothia sunt mai multeargumente. Si mai intai de toate, acest adevar istoric este sustinut de: I.Monumentele vechilor poeti pe care ai no§tri ii numesc SCALLDI;descrierile for se sprijina pe atare argumente care, de la natura, suntimuabile. Acestea sunt deduse chiar din cer, din soare, mare, lacuri,izvoare, faun, copaci, mun din altele; de uncle adevarul poate ficlar perceput. II. Deplina concordanta a istoriilor nationale cu cea acartilor §i analelor. Dupa cum lui Olaus Petri (autor al unui Chronicon)i-a scapat sa specifice acest lucru, eu insumi nu §tiu in ce chip au fostsmul§i de catre allii §i dui cu forta in alte locuri Go lii ace§tia. Date findimprejurarile, de o foarte mare nestatoniicie, de fapt din necunoqtereaadevarului, au fost cuprin§i in preambulul Cronicii intr-un context ridicol§i stupid. III. Consensul general at scriitorilor straini, pe care cu greu it

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vom distinge. De ce? Pentru Ca aproape nu exists nici un loc, nici atat delung §i nici atat de ascuns pe care teroarea virtutii Goti lor sa nu-1 fipatruns, in acele timpuri. IV. Legge Ostrogotilor in Italia. legileVizigotilor in Spania; pe langa altele, ba chiar multe ale Longobarzilor,Burgunzilor, Francilor, Alemanilor ale altor neamuri (V. Aug. Buchn.Saxon. Soli., p.m.43 §i stravechile legi ale diferitelor popoareneatuuri), care au fost de origine certa evidenta, dupa cum o aratanumcic, percepute ca atare cu mintea. Se adauga confirmarearcgclui Carol al IX-lea privitor la Dreptul comun al lui R. Christophorus...

nu numai prefata lui Stiernhielmius la legile West-Gotice, care, printr-o decizie publica nu fusesera editate astfel la inceput, ci printr-o unireintrinseca a codului de legi antice ale lui Lindenbrogius. $i nici nutrebuie deloc trecut cu vederea ceea ce, in cuvantarea sa, acel J11.Johannes Scitul, tratand cu eruditie tocmai despre aceste legi gotice, aafirmat cu eleganta despre vechimea si virtutea military a Sueonibor §iGotilor. $i cu ce talent nemaipomenit a scris acest prea frumos opuscul,de mans, de aceea, §i in putine exemplare §i de foarte putini poate fifolosit: tocmai de aceea nu in-am indoit nici o clips de faptul ca a fosttranscris cu cea mai mare atentie. Care, printr-un §ir continuu alcuvintelor, ap se va citi: Ce vreti mai mull? Olaus Magnus relateazei cata veizut cu ochii lui Ui Italia. la Perusia (oraq in Etruria, situat intre laculTrasimene Tibru N.T.) un voluin de legi gotice / getice, scris cucaractere gotice si ca, in ciuda vechimii acestui monument literal.-juridic, aid desigur se scurseserei multi 1.117i de la acea perioadei de clindGotii locuiserci Italia, era cu grija conservat si custodiat de caltrePerusieni. Acest volum este o carte contineind legi ale Gotilor, reunindun ansamblit de legi, de care se folosesc astazi Suetii fi Gobi, a§.ci cas-au descoperit exact acelea§1 legi care sunt astelzi n vigoare. Aceasteiconcordantal a continutului legilor ne-a condus spre un argument foartesigur,ci anume cei Gotii, cdnd au plecat in Italia, au luat cu ei fi codurilede legi. Autoritatea mai =phi a acestui Olaus a fost scoasa in evidentade ilustrul barbat Joannes Metellus Sequanus, cel mai strcIlucit istoric alimpdralului romanilor, Rudolf al II-lea, care atat mie, cat preanobilului barbat Johannes Rosenhan din colonia de Torp, a feicutcunoscut in le-icaml stapcinului Neulandiei, Carol Uthenhov, fi a sustinutmereu ca aceasta carte, chiar inaintea anilor '50, a rasfoit -o impreuticlcu atii Joannes ci Olaus Magnus. De ce? Pentru ca" preaprincipe, stapanul Fridericus, duce de Braunschweig 41 de Luneburg, i-aareitat prea-lwninatului si prea-puternicului principe, Stclpcinulici Carol

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desemnat rege al Suediei i prea-milostivuhti men stc7pcin, czt onobilissima frecventa a celor mai nobih oameni, nu cum aratase maiMainte, ci acela0 voltam cu care fusese plecat la Roma ui Perusia pecare ii vazuse cu deosebita admit-0e. Wand aici a fost J1I. Scitul. Dar aumai fost vazute mai multe monumente - semne de straveche virtute astramosilor nostri, Gotii, prin Italia si prin alte regate cu prilejulperegrinarii lor, cu mult talc si cu buns randuiala intocmite in jurnale decalatorie, cum este si cazul celui dat la lumina din intamplare, de nobilulCanal- Johannes Gabriel Sparvenfelt: acesta este in mod fericit $i cuingeniozitate adnotat; astfel, grade destinului care guverneaza totul, incele din urn* au putut fi recuperate. V. Legile stravechi paternale aletuturor Gotilor si, in parte, privitor la expedidile la West-Gotice, atat ceamilitara, in Grecia, cat si in alte locuri, cu un cuvant, se mentioneaza clarregiunile migradei. VI. Obiceiurile, literele, limba, cele sacre alteleprivind relatiile cu exterioriul. Toate acestea au fost clar aratate la locullor. Sigur este ca Grotius (Proleg. Hist. Goth. Melancht. in CronicaBusbeq. Ep. IV. Scal. lib.III) intareste ideea ca la Marea de Azov chiarsi in zilele noastre sunt vii obiceiurile, limba si numele Gotilor (adica aleGetilor, N.T.). El mai adauga numeroase nume in limba persanA5 delocuri scite, locuri pe care Persia le stapanise multa vreme (deci pentruCa fusesera locuite / stapanite de persi au capatat nume persane, cum afost cazul la noi cu traducerea in slavoneste a multor toponime pur geto-dace, in perioada navalirii popoarelor slave, conducand la solutii eronatedin partea acelor lingvisti care nu cunosc istoria sau, pur $i simplu,chiar daca o cunosc, o mistifica, N.T.), de-abia acuin, pentru prima oarstransmise. Apoi, despre folosirea actuala a unor cuvinte gotice inChersonesus Taurica (Crimeea de azi) si in Tartaria Praecopensis ne-omarturisesc barbati prea ca Melancht., Busbeq., Scal., Vulcan.,Boxhorn., Rachel. Chiar $i Verelius al nostru (Chron., p.m.338, Vulcanin ad. dit. Not. la Jordanes, Boxhorn. Hist. Univ. ad. Rachel De jurePubl. Imp. Germ. CXIII), a aratat pe marginea textului $i la notelefhcute adaugirilor operate de Vulcanius, ca nu putine din acele cuvintesunt absolut getice. Din acelasi motiv, pot fi si celelalte trimise la aceeasiorigine, vazute pe aceleasi scrieri. Chiar acesta este un motiv deingrijorare exprimat in recent aparuta carte a ilustrului barbat Wolff $i adeja disparutului Verelius, pe care noi o lasam spre a fi dusa la bunsfarsit. VII. Migratia naturala a popoarelor spre sud sunt vorbeapardnand Iui Cromerus (I, I, CXV, de R. Pollon). Este mult mainormal", zice el, ca popoarele nordice sa migreze spre miazfizi. Acesta

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estc cazul Cimbrilor, Gotilor, Vandalilor Longobarzilor". Dupa cumspuncam mai sus, ceea ce i-a separat pe Goli de celclalte popoare,acestca stint sanatatea robustetea corporals; scriitorii care se respectsafirma acelasi lucru: caci ei au trupul alb, pletele blonde $i sunt maiinalti cu un cap deck altii. Prin aceste calitati blonda Ceres V a naste o'Wachter' inareatei, asa cum a cantat Lucanus (lib.IV, De bello Civili,p.104); pe langa acesta a fost Procopius (lib.I, Hist. Vandal.), carea adaugat: Natiunile gotice au fost multiple si odinioara, dar sunt siastazi. Cele mai nobile dintre toate sunt Gotii / Getii, Vandalii, Vizigotiisi Gcpizii care mai fusesera numiti Sauromatii stravechi si Melanchleeni.Sunt unii care i-au numit Geti pe acestia." (Este foarte limpede ca, exactca pretutindeni in cartea sa, asa cum de fapt o $i enuntase, Gotii sunttotuna cu Getii, N.T.). Dar acestia, adica Getii, nu difera deloc de Gotidecat prin nume (v. $i Maria Crisan, Ubicuitatea Geto-Dacilor - anexala Arta poetics la G. Cosbuc $i Limba stramosilor noStri si primulpoet romano-geto-dac, Publius Ovidius Naso in care autoarea vorbestedespre alternanta vocalica a /o; deci Gotii nu sunt altceva decat triburi deGep razboinici, asa cum erau inclusiv la gurile Niprului - Borysthene,dupa cum ne-o atesta Dio Chrysostomus in Getica, Gep Incanesedentarizati, N.T.): to au trupul alb, pletele blond rosiatice, foarteinalti frumosi la chip. Legile le sunt comune si nici cultul zeilor nu iideosebeste pe until de celalalt. Tata ce spune Coelius prin gura luiHoratiu (c.II, c.XXI, la Horat. Epod. XVI): .,Si nici Gennanii salbaticinu au putut fi imblanziti de invazia Teutonilor si Cimcricnilor cu ochialbastri (este vorba de invazia Teutonilor si Cimerienilor oprita deMarius in 102 si 101 i.e.n. la Aix $i Verceil, N.T.). Ei iii duc viata subPolul Nord, dupa cum ne transmite Vitruvius (arhitect roman din sec.II.e.n, autor al unui pretios tratat de arhitectura, N.T.), stint foartecorpolenti, au piele alba, firul parului drept si rosiatic, ochii de culoareacerului albastru si au sange mult; ca urmare a unei indestulari morale,sunt foarte rezistenti la geruri. In timp ce cei care traiesc in regiunilesudice sunt mult mai scunzi, sunt bruneti, au parul ondulat, ochiinegriciosi, au picioarele betege $i sange putin". Bonfin. (1.c.): Nu stiuce anume lucru special $i propriu influenteaza papa intr-atat fiinta umanalegat neaparat de locul in care s-a nascut - asa hick numai dupa aspectulexterior, dupa constitutia trupului, poti numaidecat sa deosebesti unGerman de un Gal, un Gal de un Hispan ca sa flu $i mai explicit, peun Insubru (Insubres au fost un popor al Galiei Cisalpine care locuiauregiunea milaneza actuala cu capitala la Milano, N.T.) de un Ligur, un

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Ligur de un Etrusc, un Roman de un Venet, un Venet de un Florentin .

La fel cum se pronunta Procopius despre Goti, relateaza si AlphonsusCarthaginezul si imparatul Constantin Porphirogenetul (Anat. Reg.Hisp., c.IX, Const. Porph. ref. Hachenb. Orig. Germ. n.XVIII sprefinal), la fel o face si Lucanus (De bello civ., lib.11).

,,Sciticul Masaget nu se opreste la Istru, el strabate mai departeinspre hordul indepartat, la Suevii cei blonzi si cu corpuri albe6".

De comun acord cu acestia se exprima si Lucretius (De R. Nat.,lib.VI):

5,Ce osebire, ce-i drept, Intre cerul Britaniei insasi

$i mitre cel din Egipt unde bolta albastra se-nclina,

Sau mitre cerul din Pont si-acel al orasului Gades,

$i at tinutului unde sunt negrii cu fetele arse.

Astfel sunt patru tarainuri cu tot osebite-ntre ele,

Caci fiecare are si vantu-i si partea din ceruri."

(Titus Lucretius Carus, Poemul naturii, traducere, prefata si note D.Murarasu, Bucuresti, Ed. Minerva, 1981)

Vezi si la Tacitus (De vita Julii Agricolae, c.XI) locul in care serclatcaza despre pozitia cerului care &Muse corpurilor umane un anumehabitus; iar la Diodor din Sicilia (Bibl. Hist., c.8, p.m.212) carepomeneste despre parul Galateilor care creste in funclie de natura locului(6K 9v6ecog). Vezi si Cicero (De Divin., lib.11, p.m.1 23), care si el, princuvinte foarte dare, vine sä confirme absolut acelasi lucru. De ce? ziceel: deosebirea dintre locuri, oare nu este firesc sa atraga dupa sine siprogenituri diferite la oameni? Pe acestea le putem trece in revista cuusurinta: de ce exists deosebiri foarte man mitre Etiopieni si Sirieni inprivinta trupurilor si sufletelor lor, dupa cum este de diferita si regiuneade basting: de unde se poate intelege ea la nastere conteaza mai multasezarea pamantului (locurilor de obarsie) decat traiectoria Lunii." VIII.La Inainte-Statatorul celor Sfinte din aproape intregul Univers Crestin, laConciliul Regal a fost spus acest lucru de catre energicul NicolausRagvaldus (pe atunci ca delegat de Wexionensus, trimis la numitulconciliu, mai apoi chiar inalt pontifice de Upsalla (v. C. Stephanus) lacare au subscris cu totii, lucru cuprins in Actele instrumentate ale

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conciliului chiar in istorii. Acest lucru se gaseste in discursul prezentatacolo si cu anexa unei contestatii solcinne, publicat atat in latina; cat siin limba paterna. IX. Este atacata autenticitatea (aorevruco.-) confirmariidate legilor lui CHRISTOPHORUS, regele Sueoniei, DanieiNorvegiei, care se pastreaza papa in zilele noastre in Arhivele Regatului(Istoria strAveche a lui Ablavius, ramasa in manuscris confirms faptulca legile Regatului Sueoniei erau comune cu cele ale Danezilor, intrucatsunt iscalite de regele ambelor regate. $i aceste argumente stmt.importante, deoarece de care noi, juristii, se intelege deposedare juridica(evincentia) care tocmai ,.intr -un atare prilej, aproape numai printr-unsemn (cred, facut cu degetul aratator, N.T.) ar fi fost suficient sa-1 obtii"(cred ca este vorba de recunoasterea / confirmarea autenticitapi legilor indiscutie, N.T.).

§2. Am spus si in paragraful precedent ca aceasta este opiniacomuna a scriitorilor: aceasta este forta adevarului care atrage dupa sineacordul unanim. $i eine dintre istorici s-a Indoit, cu adevarat, de aceasta?Dada, din prea multa preocupare fats de noutate, negi acest lucru, atuncieste nevoie sa negi totul: dada vei spune ca aceasta este o minciuna carevine de la cei vechi, atunci este nevoie sa spui ca toate sunt minciuni.Asadar, ce forts mai puternica decat cea a istoriei, careia se cuvine sa-idai crezare, decat mandatele celor vechi transmise noua prinmonumente. Si de ce chiar ei despre care este vorba acum, Gotii,Longobarzii ceilalti; de aici se marturiseste ca au plecat In diversecolturi ale lumii: in ce anume directii si in ce chip; prin propriamarturisire a tuturor, in calitate de fiinte vii, dotate cu vaz, cu prudenta, acelor a caror memorie Inca nu a adormit, obsery ca mi se cuvine sa aratin intregime adevarul sa solutionez neintelegerile.

§3. Asadar, sa Incepem cu Jornandes, el insusi got (adica get,N.T.) care si-a extras opera din scrierile anticilor; el relateaza ca Gotii auvenit din SCANZIA (Scandinavia de azi) exact ca un roi de albine (DeGetarum sive Gothorum origine et rebus gestis = Despre origineaGetilor sau Gotilor razboaiele purtate de ei, C.I, II, III, IV, V). Apoi nearata ce vrea sa insemne aceasta SCANZIA natiunile care o locuiau;astfel, folosindu-se de un vocabular bogat, ne arata chipul in care Gotiisi-au parasit lacasurile. Asa ca el numeste Scandia noastra drept fabrics apopoarelor, un panted al natiunilor. Ceva mai departe apoi ne arataraspandirea Gotilor de reisarit §i a celor de apus, deli la inflexiuneavocii Getilor (deci cantand, pentru ca ei iii cantau si legile ca pe niste

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psalmi, dovedind c5 limba for era o limb5 annonioasa $i melodioasa,caracteristica dovedita $i de faptul ca. Ovidiu a putut adapta prosodialatina la limba getica, vezi poemul Unifies de Caesare, N.T.) ii numeaupe ace$tia Ostrogoti $i Vizigoti. Intclegeti deci: cu o alto trupa de goti auplecat din Scanzia (sub conducerea regelui Berich (a se citi Herich),aminte$te Joniandes; lucruri de care vorbise mai sus, acum le repeta pescurt.

§4. Procopius (Hist. Goth., IV, fragment, p.m.241 $i 248) iiscoate pe Ostrogoti §i pe Vizigoti din aceegi Scanzia. precum $i peLongobarzi (deci, i-a adaugat aceluia$i fragment de istorie pe acesta,legat de tinuturile locuite de Goti). La fel procedeaza $i Procopius7,adaugand la ei alp nenumarati Vandali (la Tacitus, De Mor. Germ.,c.II, ii gasim sub numele de VANDALII, la Procopius Zosimusflavod,oz, iar la Eutropius ovavoaAoz, cu variantele Vandeli,Vinili, Vinuli, Winuli), la Goti intarind ca au aceea$i origine:oToOoi re VCR Kai Bav 6d.oz Kai Otncnyo0oz Kai Ferau Sec» (Gotii sunt $iVandali $i Vizigoti $i Gepizi", Hachenberg, Orig. Germ., XIII); caVandalii s-au adaugat celorlalti God, ne-o confirms o surs5 de mareincredere (Procop., Vandal., lib.I, lib.IV, c.39) - sub regele Gilimer carese bucura de o mare simpatie; el a avut sub conducerea sa intreagaprogenitura a neamului $i pe cea mai nobil5; dintre scriitorii care sebucura de cea mai mare incredere este Grotius (Pro leg. Hist. Goth.).

§5. Deopotriva $i Paulus Wanicfridi longobardul (De GestisLongobardorum, lib.I, c.II), dup5 cum el insu$i ne-o marturise$te,nand o mentiune despre natiunea lui, s-a dovedit Ca locuitorii sai(longobarzii) impreuna cu Gotii, plecand din Scandinavia noastra, s-auapropiat de Scandinau. Johannes Boemus (De Mor., leg. et ritibusomnium gentium, lib.III, cap. 8) o nume$te chiar cu acela$i nume, dar $icu multe altele; apoi chiar la Ptolemeu avem mentionati Gotii carelocuiau pe Vistula. Desigur ca $i Me la (lib.III, c.6) ii nume$te la fel, cuacela$i cuvant. La fel $i Plinius (IV, 1 2), precum $i So linus (III, 19 $i20). Chiar aici in Scandia (exact cum o spusese $i Plinius) afirmaIsidorus (Init. Chron. Gothorum) ca a existat eel mai vechi regat alGotilor (= Getilor, N.T.). $i cum foarte corect aminte$te, acesta s-anascut din regatzd Sciti kr. De aceea Dexippus (lib.II) in cartile salededicate treburilor Gotilor, $i le-a intitulat Ta Ih-vOixa (FapteleScitilor") ca sa fie clar pentru top scriitorii de buns credinta acest adevaristoric ($i anume ca Getii se trag din sciti, N.T.). Iar Eunapius ii

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pomene§te pe Sciti intr-un limbaj confuz. idem Ammianus; iar AblaviusGothus, printr-un limbaj ales, N,orbeve cel mai acurat dintre toti (Nicol.Rau. Orat., p.m.165 ex Ablay.). Dar Dio Chrvsostomus in cartea desprerazboaiele God lor, le zice Terricov,.getiCs (Aici Carolus Lundiuscomitc o grava greFala, caci este tiut ca Dio a trait in sec.I e.n. §i ascris un tratat TE-rtica (Treburile getice) din care s-a inspiratJORDANES / JORNANDES, cum it numqte mereu Lundius, in timp ceGotii (chiar daca sunt totuna cu Gedi) au aparut in istorie, cu sigurameidesprinV din Geti, de abia in sec. IV-11 e.n., N.T.). Sa-i mai adaugam §ipe Zosimus pe Zonaras, in mai multe locuri din operele tor; pe rangaceVia, insu0 Plinius ii numara pe Geti in randul popoarelor scite (IV,12); la fel la Trebellius Pollio (Vita Galieni et Claudii), la careAustrogotii sum cuprini in numarul acelorni neamuri. Aici se adauga §iAnastas. (Hist. Chronol.) <<Elmectz oz AeyopEvot Tor Om» (Scitii caresunt numiti God"). Rosendius (Antiquit. Lusit.): Mu lte popoare",spune el, isi trag numele gotic de la Scania, un lucru trecut cu vedereade catre scriitorii vechi infati§at confuz sub titlul de Getica". JacobusBergomensis (Sup lem. Chron.): Popoare care au fost numite de ateGreci de la care §i-au tras numele Scythia Gothia". Schedel /Senensis: Scitii de la care isi trag numele Svecia Gothia". Heinsius,in Paneg. Gust. Magni afinna: Geografii de mai dincoace au separatGetii din vechime de God, fara sa o urea. Ei nu si-au dat seama ca Gedisum destul de asernanatori cu Gobi in numeroase card ale celor vechi,autorii se sprijina atat pe marturiile Romani lor, cat §i pe cele aleGrecilor, caci atat numele, cat obaqia le sum comune". De aiciFerrarius relateaza in legatura cu acest adevar istoric, aducand inmemorie pe cei mai serio§i scriitori a caror autoritate se impure ca omarmura (Paneg. R. Christ. laud. dic.).

§6. Dar toate aceste afinnatii nu coincid intru totul cu istoriilenoastre cu Analele stravechi ale Sveoniei? Desigur ca da! Af Japhetare komne Scyther och Geier, som longs epter Kalladis Gother / och nuSchwenske (Scitii Gedi se trag din Japhet carora mai tarziu, dupaGod, li s-a spus Sueones" (cf. Chron. si Hist. Pat.). Trec acum pesteImperiul Scitilor care se intindea pe tot globul despre care relateazA pelarg Herodot, Xenophon, Strabo, Diodor din Sicilia §i cati altii in Catelocuri §i ale caror afirmatii sunt in deplina concordanta cu toate istoriileimportante cu analele nationale.

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§7. Despre Hispani a auzit $i Alphonsus de Villa Diego Hispanul(Chron. Goth. Regni p.m.II): Gothia se afla in Scandia, zice el, patrianaturals a neamului nostru gotic, de unde ei in$i$i au plecat unde eiastazi au Inca domiciliul regal $i state'. La aceasta afirmatie consimt$i Roderic. To let. (Rerum in Hispania gest., lib.II, c.4); Joh. Lup. (DeJ. et J. Regni Navari, VI, 4): Alphons. Carthag. (Anac. Regumc.IX) i al ii.

§8. Cat despre plecarea Gotilor de aici in Italia, Italii insu$i omarturisesc intr-un singur glas, lucru ce, de buns seams, a folosit caargument in istoria alcatuita, parte tiparita, parte scrisa de mans care sepastreaza la Biblioteca Vaticanului la Roma, nu atat in latina, cat maiales in dialect italic (nu cumva este vorba de limba romans veche, adicageto-daca? N.T.), in ea find cuprinse faptele Gotilor transmisePosteritatii. Aceasta nu $i-au propus atat sa aduca laude marete Gotilorcu eleganta $i cu fennitate, ne-o spun ilustrul barbat Octavius Ferrarius(Pan. Chr. Reg., p.7, 8 $i 19). Legat de aceasta Sigonius (De regnoItal., lib., I, p.m.11) dovede$te ca pe Gotii in$i$i nu i-ar fi nascutimperiul etern al Romanilor in Italia, ci rovers, caci, dupa cum spuneam,fauritorii Italiei au fost Scitii. Pe langa alti scriitori preocupati deoriginile Gotilor / Getilor, s-a numarat $i Cato, din care ni s-au pastratfragmente care supravie(uiesc $i astazi (deci, cu mai putin de patrusecole in urma, cartea lui Cato Maior, Originile Romei, in care elrelateaza $i despre stravechimea scrierii getice, Inca exista sau macarfragmente din ea, N.T.). Astfel ca nu a fost de mirare cand Plautus anumit Italia barbara (Poenul III, II, 21). Pe sacerdotul italic al luiHercule 1-a numit Poticium cel barbar (Poticium = Pinarii, -orum, vechefamilie din Latium consacrata lui Hercule, N.T.), iar ritualul italic,barbar. Orawle italice $i ele au capatat epitetul de barbare. Legile italicesau romane $i ele au fost etichetate ca find barbare (Bacchid., I, 11, 15;Casin., II, VI, 19; Capt., IV, II, 104 $i III, 1, 32) $i traduse in latineVe inmaniera barbara. Si de ce nu a$ spune-o, $i ziva de sarbatoare, precum $ialtele, au fost considerate barbare, odinioara acestea fusesera denumiriacceptate la toate popoarele, cu exceptia grecilor. Ba chiar $i cele maivechi cuvinte care la origine au fost fusee (de la Toscana in Etruria,adica etrusce) $i scite, sunt clar convingatoare ca sunt gotice (desigurgetice!, N.T.), cf. Plaut., Asin., prol. II Trin., prolog. XIX. Verbulpultare (a lovi u$or") pe care Plautus it foloseve foarte des, provine dincuvantul nostru pulta sau bulta (Dictionarul latin-francez, a 5-a editie,Hachette, 1923, ne ofera explicatia ca pulto,-are este un arhaism pentru

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pulso,-are, ..a lovi" a bate la usa", la Plaut avand sensul de ,.a bate usorin poarta / la usa" cum poetul comic Titus Maccius Plautus, calificatdrept un pictor inimitabil al naravurilor populare, a trait intre anii 250-184 i.e.n., este foarte evident ca din limba geto-dace vin toate cuvintelebarbare prczente in comediile lui $i nu din gotica propriu-zisa, goticafund la randul ei o getica oniamentata, dupa cum ne-o arata izvoarelevechi, cu atat mai mult cu cat Gotii (in opinia mea, deloc departe deopinia lui Lundius, N.T.) au aparut pe scena istoriei (Gotii de rasaritGotii de apus - Ostrogoti Vizigoti) la mijlocul sec.IV (350-375), cuAmaler si respectiv Hermanrich (350-375), imperiu, distrus de huni; W-G cu Alarich (395-410) au navalit in Italia (in 410 au ocupat Roma);Rekkared (586-601) > catolicism; ultimul rege a fost Roderich (710-711). W-Goti ultimul rege Teja cade la Vezuviu 552; au disparut in 601A.D., deci domnia for s-a intins pe o perioada de 2 secole jumatate.Asa ca, fora urma de tagada, toate cuvintele barbare folosite de talentatulcomediograf latin Plautus stint forjate din limba geld, caci Getii si Daciifusesera pe pamantul italic cu mult inainte de intemeierea Romei $i auramas ca atare la ei acasa, la care s-au adaugat prizonierii de razboi - miiiredusi la sclavie - de aceea personajele-sclavi ale comediilor $i eine silatine se numesc pur $i simplu Davos sau Davos, Getes sau Geta (dar afost $i un imparat roman Antoninus Geta din cei sapte imparati Antonini(Nerva, Traian, Adrian, Antonin, Marc Aureliu, Verus si Commodus).Antoninus Geta (nascut la Milano in 189) era fratele lui Caracalla cucare impartea domnia si care 1-a ucis in 212 A.D., deci la varsta de 23 deani. Caracalla a ordonat sa fie ucise peste 20000 de persoane; el fu siucigasul juris-consultului Papinian, pentru ca refuzase sa face apologiauciderii lui Geta; asa ca acei sefi de stat care-si ucid $i rudele foarteapropiate, se trag din acest odios imparat roman, N.T.). Verbul mulcare(a mulge") nu este un cuvant latinesc, o recunoaste deschis insusiVARRO (116-27 i.e.n., poet si unul din savantii cei mai renumiti dinvremea lui de la care ne-a ramas si un tratat despre agriculture, De rerustica; deci autorul se sprijina pe surse foarte demne de incredere,autori care au trait cu secole i.e.n., intarind ideea ca e vorba de un lexicpur getic, N.T.), dar o recunoaste deschis Gellius (Noct. Attic., Iib.XI,c.1). Dupe cum nici verbul mulctare nu este latinesc. Caci, de fapt, inacelasi chip, tnulgcind lame, se trage din tate (uger), ceea ce printr-unsennone vernaculo, adica cuveint popular (la Varro, insa, prin sintagmavernaculo vocabula se intelege cuvinte latine"), not spunem mulka,molka (Thys. Gronovius la Plautus, Stich., III, 1, 19; Fragm. Legum

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Sueon. et Goth.. c.XVI). Exists unii care sustin c5 mulgeo mu /ceo(..eu mulg"), de aici §i mulct() sau tunic() (..eu pedepsesc-) ar vein dingrecescul cvdei,),co (eu mulg), cand de fapt se cuvine sa cautam izvorulcomun, mai inainte de toate. in Scitia. Halophantam, un cuvant pc care§tim c5-1 intalnim la Plautus (Curcul., IV, I, 2), precum §i la Salmasius§i la Scaliger, in calitate de comentatori ai aceluia§i pasaj, (dar acestcuvant poate fi perfect dedus din ha/ §ifante consideram ca este gre§itpus in legatura cu grecescul oiocoavnic (cuvantul nu apare nici in Bailly,Dictionar de greacii veche, Paris, 1929 §i nici in E. Legrand, ampludictionar de greaca moderns, Paris, tiparit cam in aceea§i perioada;banuiesc a este o expresie pur juridica, folosita in Evul mediu §i careputea fi gasita intr-un dictionar de specialitate), insemnand obligatia dea comparea in justitie", ,,a depune cautiune in favoarea cuiva", vas",expresie care i§i are obar§ia in Sueonia §i care poate fi pusa in legaturacu o sintagina similara, regasita la Martial in cartea a IX-a, N.T.); la felstau lucrurile §i cu cuvantul bustirapus (la origine inseamna hot /profanator de monninte "), Bust-ei-rapr care in limba gotica veche /adica getica inseamna JAI-bat", este folosit de Plautus cu acela§i seas debarbat chel", care nu are nici un fir de par pe cap spre a putea ft numitin toga legea (vir bonus); la Plautus (Mere., V, 2, 85 §i Rud., II, II, 9) sefolose§te cuv. MACHAERIA cu sensul de sabiute" §i acesta estecuvantul gotic vechi MAEKER, de unde 1-au luat §i grecii paxatpa(satar"); de sotto, socca (de la cuv. soccus, o botina specials pe care oincalta actorii de comedic), folosita de Plaut in Soldatul fanfaron,ultimul act (comp. cu Mercat., V, II, 85; Rud., II, II, 9 §i Edd. Havamal.,LXXI) este de origine scita, iar goticul SOLA (vezi Bacchid. II, III, 98)raspunde perfect acestui cuvant (s5 nu uitam ca intotdeauna este vorbade Get sau §i de Get, cand spune Got, N.T.); SCURRA (bufon",parazit", jongleur") care la cei vechi inseinna a in§ira vorbe goale /sarcasme spre a starni rasul celorlalti", tie duce la sensul lui SKURA dinlimba noastra populara, insemnand vorbaret", flecar". $i care e situatiaaltor cuvinte pur scite (adica Bete, N.T.) pe care le intalnim frecvent laENNIUS, PLAUTUS, CATO, VARRO §i la multi alti autori, din carecitam o parte; vinnu /a, cista, cistu/a. cistellula, herus, herilis, heres,herediwn, herediolwn, caput, arca, arcula, cippula, nasus, denasare,casteria, claro, clarifico, claritas, claror, claritudo, clarigatio, mundus,mundare, vocare, advocare, fa/lere, velare, stygius, career, carcerare,gelu, curs, curare, stare, urbare, turbare, nomen, nominare, meminisse,taberna, tabernarius, catus, cafe, nicere, nere, nictare, sputare,

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in.spulare, caupo, stega, puteus. pouts. putus. baltheus. pipare,pipire, boreas, rica, ricula, ricinizim. acheruns, bola. rosca, penis. palla,palli, pallula, palliohnn, palliolatus, pahiciamentum, paludatus,palanim, palatium, specio. cum composilis, speck). speculor. spiculum.speculator, speculum, specus, spehlica, species (majoritatea acestorcuvinte le regasim in limba germana actuala -fein, kiste, Kapitel. klar,Pains!, Niere - nu numai in romans, dovedind o data in plus ca istoriastramoOor noWi a fost comuna cu cea a popoarelor gennanice. a amlocuit aceleai meleaguri, ca neamul vlaho-geto-dacilor carpilor avorbit aceeasi / aproape aceeqi limba cu cimerienii, cel(ii teutonii, ceagetica fund de fapt la baza tuturor, in sanul ei nascandu-se scrierea,N.T.). Revenind la stravechiul cuvant PAN, analizat mai sus, amconstatat ca este elM italic germanic, pentru ca la origine estecuvant scitic, adica getic. Lui legere (a citi") din latina ii corespundeReyew in greaca, iar in limba noastra este lesa / kisa, iar la Wulfila legunt(ei citesc") (Math., VI, 26) se gasqte lisan. Zythus, la Diodor dinSicilia ZAN, nu este nici cuvant egiptean nici grecesc de la 'e.:ea) care

inseamna ,,a fierbe", ci este pur gotic (adica getic, N.T), cacigrecescul ZvOoc la not se zice seth sodh, wide th este exprimat prin thsau dh (o continua Arngrim, lib.I, c.III) de la el Verelius (Runog.Scand., c.VII, c.III); de aici s-a format verbul sieda. siuda, in gennanasieden, inseinnand a fierbe", a topi". Spunem, de pilda, o bautura dinorz fiert; grecescul TEipw, latina zero (eu zdrobesc, farami(ez, macin")vine din verbul nostru teira / tera, de unde handtera (a macina / zdrobimanual"; Ow, sau Ors ervoc (gramada", cumul") se spune ca vine de lasew, insenmand cu carul"; pe aceasta derivatie eu nu dau nici o para,pentru Ca imi este clar ca vine de la geticul tina, pentru Ca la Cicero(Orat. cont. Ruff.) avem cogere (a aduna") coacervare (aingramadi"). Chiar subsatntivul monies (munti") este folosit caechivalent pentru inaxion (cei mai man"), acetyl (gramezi de cereale")la Plaut (Pseud., I, II, 55). Latinescul aevun (durata", timp", veac")vine de la goticul / geticul awe destul de apropiat de maw al grecilorde avan al arabilor (apdar, s-ar putea reconstrui fraze intregi de limbageta.straveche, pe baza acestor extern de pretioase formule etimologice

romana actuala pastreaza cuvantul getic stravechi ev, N.T.) A secompara cu ceea ce spune Celsus (Corn. Eccl., p.I, c.8 - este vorba defilosoful vestit pentru atacurile sale impotriva creOnismului care atrait la Roma in sec.II e.n., sub Antonini). Trimit acum la Platon (Crat.,p.m.319) wide vom gasi nenumarate cuvinte grece*ti primite de la

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barbari; trimit $i la Dionysius (lib.I, spre final) care sustine clar a Romas-a slujit mai intai de limba greaca, din care apoi, multe cuvinte aup5truns in latina, amestecandu-se cu latina (deci, limba latina a luat dinvechea getia $i direct, prin populatia geto-data existents la Roma $iindirect, prin intermediul limbii dine, N.T.). Trimit $i la Julius CaesarScaliger (filolog $i medic. italian, unul din cei mai marl eruditi aiRena$terii, 1484-1558), autor al unui stralucit tratat de poetics, N.T.) dela care aflam ca vechii Latini au luat nenum5rate cuvinte din MagnaGrecia. Trimit $i la ilustrul Morhosius (lib.De patay. Liv., cap.XI) carene transmite informatia a in Italia au existat mai multe limbi: alesclavilor indigeni, dar proveniti din alte regiuni, precum $i ale celor aicasei; fiecare avea limba lui proprie, opinie cu care eu sunt totalmentede acord, tinand-insa sä subliniez un fapt, ca multe din cuvintele latine$tierau la origine scite. Chiar numarul impar nu vine de la Greci, ci de laSciti; oamenii eruditi au aratat deja ca atat flexiunea verbului, cat $i cea asubstantivului din latina au origine barbara, de exemplu; karkar, karker,karkeris, karkeri = cower, carceris, carceri (inchisoare, a inchisorii,inchisorii"). In karkarai, dupa Wulfila (vezi $i Glosarul la gotul Wulfila,precum $i Codicele de legi stravechi Pat.) ai se cite$te ca $i cum ar fi e,in carcere, dua cum chiar sunetele au ai sulfa e: namen, namnis,namni = nomen, nominis, nomini (nume, al numelui, numelui"); father,fathris, fathri = pater, patris, pain ( tats, al tatalui, tatalui"); mother,mothris, mothri = mater, matris, matri (mama, a mamei, mamei"). laerbe: lin, is, ist sum, es, est (sunt, e$ti, este"); vidiau, videis, videit4

= video, vides, videt (= vad, vezi, vede); vastiau, vaslis, vastit / sauvasty( vestio, vestis, vestit (ma imbrac, to imbraci, se imbraa"); au laGotii sulfa ca o sau 6; haba, habas, habaith = habeo, habes, habet(eu am, to ai, el are"). Desigur a din haba gotic s-a ajuns la latinesculhabeo; gadar baba este habeo, habas - habes, habaith - habet, habam -habemus (noi avem"), habaith - habetis (voi aver) $i habant - habent(ei au"). Haba astazi este haver. Mai mult ca sigur ca habetus este inlac de avitus (avut, detinut, dar corpolent" la Plautus) $i habe in lacde ave (sa ai"), dup5 spusele lui Non. $i Bongars. Ad Justin. (lib.I, c.I,4). Apdar, este lesne de legat lucrurile intre ele de a$a natura, Inc& sáconchidem ca aceste cuvinte nu numai a au preexistat in gotia (getia),dar ca ele au $i fost adaptate $i traduse in limba latind cam dup5 bunulplac; ba chiar adesea acceptiunea verbului este interpretat5 la PlautTerentiu putin indraznet, and vor sa spund ca o femeie a fost avuta(haberi) se adauga cum coit (a fost posedata / s-a unit prin casatorie"),

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ceea cc in vechile noastre legi se va exprima cu oarecare pudoare siniciodata nu se va argumenta in acest chip.

§9. Este randul Francilor despre care vorbesc multi autori cuputcre de convingere, printre ei si Freculphus (loc.cit.), care spune clarCa ci au sosit acolo din insula Scanzia (= Scandinavia) care estepantecul neamurilor, ca a avut loc un exod prin care Gotii si celelalteneamuri teutonice au plecat. asa cum se dovedeste prin limbsidiomurI. Primii care au locuit in Franta au fost Celtii (aceasta seintampla in sec.I i.e.n., N.T.), prin al caror jug au fost supuse Inrobiriipopulatiile autohtone, Gallii, si in cele din urma, ei au adoptat numele deFranci. Nimic mai adevarat ca aceasta: ca Gallii din Gallia sau Galgaviaau fost de folos Sueonilor. Vezi Atlant. Cl. Rudebeckii (c.XXXVII).Aceasta a fost numita JOTNAHEIM sau RISALAND, adica TaraGigantilor, asa cum au dovedit indeajuns fragmente din istoriile celorvechi. Ei au fost numiti Resar chiar Kallar sau Gallar, iar regiuneainsasi Kai land *i Gal land. Sta clar scris in documentele Eddice; dupaaltii, ei s-au numit Gallar §i Geyter, sau dupa alte afirmatii, Geier,Gyller etc.; ba chiar si cu numele de Kimbrar, Kappar Gal lar. De aici

numele de Ta Aarai, Galli, Galatae, etyleKelg Kat Aeuxot (inaltiblonzi"), afinna Diodor (Bibl. hist. c, p.m.212). Dupa cum se va vedea,se va acorda aeelasi statist si Troienilor, ca si in cazul originii Galilor,care au locuit Gallia celtica, opinie unanim acceptata. Trojamann sentaceia§i cu Sueonii, iar Troja este capitala Neamului, cetate monumentaladin care azi au mai ramas doar ruine, altadata foarte puternica ca sediual regilor de'Upsala, de unde Upsala kongr (regele de Upsala"), cacifusese rege al Sueonilor de pe tot globul pamantesc: dintre monumenteleantice de mare incredere, citam prefata la scrierile Eddice, avand exactaceeasi senmificape cu afirmatiile lui Diodor din Sicilia (Bibl. hist., e,m.p.132) ca troienii raspanditi pe ogoare, s-au adunat intr-un singur loc,eig zo2ewc ireprflo,lov sau zeprflobiv. 17eptfloAr1, pentru ca Troia eraimprejmuita de ziduri; verbul KepificulAo) este format din rept, in jurul"si /3a,11,a), a anima", a construi", caci arata ca un castel bine construit

loc principal de aparare a cetatii (iroAeo)g), deci ireplfloAov desemneazaTroia9. Am spus Upsala kongr unde substantivul Upsala este la plural.Asa au stat lucrurile intotdeauna, singularul neintalnindu-se niciodata laautorii antici; deci, trebuie scris mereu UPSALIAE la plural si nuUPSALIAS sau UPSALA, la singular; tot pluralul se foloseste si incazul altor cetati cum este ATHENAE, THEBAE, SYRACUSAE $i alteorase asemanatoare. Aceasta este si originea coloniilor Troienilor

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(Codul de legi al lui R. Magnus Ericus, Scrierile Eddice, legendele 37). Dup5 Monaster (Chron., p.m.113), Homer (II., in diverse locuri),ace§tia au fost Gotii (a se citi Geto-Dacii, N.T.) din a c5ror stirpe au ie§itTroienii. Homer ca autor al epopeii despre Razboiul Troian, a faciainsemnari nu atat despre trupurile Grecilor, cat mai cu seams aleTroienilor, c5 pe atunci fusesera foarte corpolenti §i frumo§i,asemanatori cu zeii, calitati pe care le-au pierdut cu vremea (de notatc5 Homer s-a nascut la 169 de ani dup5 Razboiul Trojan, earn de laHerodot care i-a dedicat o cartulie, Despre viata si opera lui Homer,N.T.). Gasim frecvent in Iliada insemnari de tipul oun vuv flporot etas,ace§tia acum arata ca oamenii de rand, aceasta este deosebirea pe careau marcat-o secolele" (vezi §i Val. Paterc., lib.I, c.5). Sigur este ca ei aufost numiti Gallar, Jottnar, Gettar, Getar, de la Ga, Gio, Jo etc. (deciacelgi etimon ca in cazul cuvantului get, N.T.), adica au fost numitiP ameint, de aceea au §i fost numiti de catre cei vechi Giganti, fiii Terrei,liyag (gigant"), de la ye (pamant"), care in dialectul doric este ya,insemnand acelgi lucru (v. textele Eddice, legenda V, 18) §i Diodor,Bibl. hist., III, p.m.142).

Iata aici versuri din Hesiod (Theog., V, 147 183):

gOo-rat yap pa0aptyyeg axecm.)0ev az/la-ma-rat

Macias War° Tata 7reputlopewov S'eviavrow,

rEll'aT', Epivvog TE xpazepag ,uayaAog TE Tiyavrag.

Versiune populara:

Tot noianul de lacrimi Val-sate cu sange

pe toate le-a inghitit Painfintul, ca, dupd ani,

acestea sa se intoarca la el ca Erinii vlajgane urigi mareti."

Orpheus insu§i a cantat maiestrit pe Giganfii hraniti de Terra 41cu sangele din cer.

«Ovvexa ylls eyevovro Kat autarog ovpavtozo.» (Orph. I, 8, s.s.)

La fel opineaza §i Tacitus (De mor. Et pop. Germ., c.II), la fel cascriitori, vorbind despre originea obiceiurile Germanilor: Ei

cinstesc prin poezii vechi pe zeul Tuiston crescut de Terra pe flu! sauMannus, ca fauritori §i intemeietori ai spitei neamului" (Tacit., d.1., c.IV,lib.II, Annal., c.XIV); ei stun foarte corpolenti, subliniaza istoricul latin;

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privirea le este salbatica" (Histor., lib.V, c.18; c.X1. Vit. Agric.). Haisa-1 auzim $i pe Saxo Grammaticus. danezul, ce spune (lib.11,p.m.XXX): Iata-i pe Gotii cei cruzi cu ochii salbatici, privirea asijderi,cu coifurile for vulturesti $i cu bastoane zgomotoase cum te-ameninta".

Claudianus (lib.II) adauga despre Gotii care locuiesc in Plirvgia,cum ca amestecati cu Ostrogoti $i Guthini, cultiva ogorul frigian

Asa ca se cade sa acordam atentie codicelui manuscris. In ce felanume pot fi distinsi Giothar-ii de Guthar-i (vezi in afara fragmentelorfoarte vechi de legi (Kunungsdr. Vpp., c.XXIX, c.1) $i multe altedocumente). Regiunea Smaland (tinut in sudul Suediei, situat inpeninsula Gotaland, N.T.) s-a numit Guta (aka cum fusese numitaodinioara de Ptolemeu, aflam din prefata la Istoria lui Joannes Magnus,cartea intai spre final). Aici era cetatea - capitala a acelora pe careColerus (comentatorul lui Tacitus (De mor. Germ., cap.XLIII), comp.cu Homer (II., III, 96, If ) $i Vergiliu, Aeneida, p.m.1 52), a numit-oCahnaria (CALMAR, fortareata si port in sudul Suediei $i capitala aprovinciei cu acelasi nume, N.T.). Tocmai aceasta este stralucita cetateTroiana, Troja cu ziduri puternice. Una din portile ei se numeste Skaear(Poarta Scheana), in elina Exazat, in latina Scaea, ale carei bold au fostlaudate de Homer (II., III, 96, 30 passim) si Vergiliu (Aeneis, I, 2,p.m.152).

Cu our barbar prin spolieri s-a construit vestita poarta." Iata,tot Vergilius (Aeneis, c.III, v. 1-3):

Dupa ce zeii gasira cu cale sa surpe puterea

Asiei, fart de vina starpind pe poporul lui Priam,

Ilion dac-a pierit fum scufundatu-s-a Troia ..."

(trad. G. Cosbuc)

Dupa Hachenberg (Orig. German., I, 28; Laz., De Migr. Gent.,lib.III), Troienii sau Frigienii, Cimbrii Francii au fost la origine de unsingur neam; tocmai de aceea se vorbeste de limba cimbrica frigiana,adica de limba teutona care a fost vorbita mai intai la Troia.

Tot din Vergiliu (d. I, III) aflam ca toate lucrurile sfinte,divinitatile troiene sunt de fapt cele ale noastre:

Fiul lui Tros talmaci zeitatilor, tu, priceputul

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Semnelor date de dafin, de Phoeb $i de sfantul tripod,

Date de stele din cer, de zbor $i de cantec de pasari." (trad. G.Co$buc)

§10. Petnis Trecensius Gallus (Rud. N. praefat. ad lat. leg.versiunea lui Ragvaldus), laudat ceva mai inainte de Joannes Messenius,relateaza mai ample despre Gotii Scandinavici: Cei mai vechi au numitacele natiuni ai caror urina$i au populat cea mai mare parte din Europa $iAsia, mai multGeti decat Goti." Un censor prea scnipulos a respiresaceasta opinie. In schimb a aparat-o Cicero (Vern Divin., p.m.56, Ed.Sturm) prin unnatoarele cuvinte: desi provincii total napastuite $iruinate, totu$i populate". Apoi, acelgi lucru 1-a spus Gallus: Exists'Ana in zilele noastre o regiune foarte mare, avand la nord NorvegiaDacia, iar in celelalte parti este inconjurata de oceanul planetar." $i, iatacum se deosebe$te de Sveonia: ,,... neamul acesta, zice el, este foarteputernic, caci prin puterea lui militara, a supus cea mai mare parte dinAsia $i Europa pentru mita vreme, fiind inspaimantat doar de curajul luiAlexandru cel Mare al Grecilor cand i-a atacat. Chiar $i putereainvincibila a lui Julius Caesar, care i-a invins pe Gali, s-a ingrozit deluptatorii germani uniti cu Danii, Britannii, Gotii Norrici $i cu popoareleseptentrionale, precum cu alte popoare. Din randul acestora faceauparte $i Amazoanele care mergeau In fninte, dupa cum relateaza Orosius$i Isidorus" (lib.XIV). Ferrarius, dupd cum am mentionat mai sus,confirms cu prisosinta toate aceste calitati ale Gotilor care halacluiau peaproape tot globul terestru. Cat prive$te aceasta populatie de femei, amvorbit mai pe larg mai sus. Sigur este ca scriitorii o amintesc inunanimitate, avand numai cuvinte de lauds la adresa lor. Ele au venitacum in Verendia Smalandiei (Tinutul Amazoanelor, dupa parereascriitorilor no$tri strabuni, este Kuenland $i Konogard. Vezi $i Verel.Hervarar, legenda c.I, nude straino$ii no$tri ii spun Conogardia), intinuturi foarte intinse, bucurandu-se de stima fats de foga fizicastraveche. Caci in ce prive$te fasciile militare de inatase, ele se numescfeitteckn; pe acestea femeile be poarta $i la ospete, caci am vazut adeseacu ochii mei, iar in ce prive$te conceptul de ereditate, ele sunt admise,tratand de la egal la egal cu barbatii; In privinta altor treburi, se rezolvape baza unei jurisdictii comune intre femei / confuze = promiscuo jure /(banuiesc ca este vorba de o intelegere intre ele, ad-hoc, la voiaintamplarii, N.T.), cont.. Joh. Magn (D. praefat. C.III spre final; AdamBremens, De situ Danorum et reliq. Septent. Reg., c.LXXVIII §i XC.)

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§11. Despre Englezi Cantabrigiensi (Angli), CI. Seringhain (Deorig. Anglorum c.VII) spune: Acevia cunt Getii carora mai apoi li s-aspus Goti; plecand din peninsula Scanzia, ei au fost primii care auocupat insulele invecinate. De aici au plecat apoi in Chersones §i inlinuturile invecinate, de uncle plecasera mai de mult stramo0pans la vcnirea for acolo, acele tinuturi nu mai fusesera locuite de alteneamuri" (Id., c.I §i II. 5). El relateaza lucru despreAnglobritanni care se trag din Angli §i Gep (deci intotdeauna Dacii vorfi totuna cu Getii, iar Getii totuna cu Golii, N.T.), care mai intai au fostchemati de vechii Britanni in ajutor, cu care apoi au avut de purtat unrazboi crancen de lunga durata pe prin multe batalii, in celedin unna, i-au invins (din acest motiv, mai multi autori i-au laudat:printre ei §i Arngrimus Jonas (Criin., lib.I, c.III). Aceste litere (estevorba de runele Gotilor) nu le raportez la Norvegia sau Islandia, ci lalimba care s-a numit Danica care §i acum se vorbeVe in Dania (darin Norrigia), azi Norvagica, sau chiar la acea veche gotica", care, chiarla acea vreme cred ca se vorbea pe tot cuprinsul tinutului Aretinienilor(in vechime Etruria cu orawle dezvoltate mai tarziu, Toscana, Arezzo...,in once caz, in Antichitate fusese locuita de Etrusci, N.T.) s-a extins lapopoarele invecinate; idem Anglia, Scotia, Irlanda. Caci despre Angliaavem scris foarte clar, find vorba de acea limba a Norvegiei folosita §ipe vremea lui Wilhelm Nothus: acestea le sustine Arngrimus (Cryin.,

c.3).

§12. Nici nu poate fi vorba despre frauda numelui scotian, dacael se recunave ca descendent al Gotilor / Getilor, de vreme ce prea-puternicii regi ai Hispanilor sum glorificati ca unii care an dus sterna deaici; chiar cei mai nobili dintre Itali trag stirpea de la Goti (adicaGep, N.T.) sau I i nags obaqia; apoi chiar imparatul Carol Quintusobi§nuia sa sustina ca de fapt nobilimea intregii Europe a pornit cusiguranta din Scandia Gothia prin Ap a cuvantat Camdenus(Britann. de Scotis, p.m.40 §i urm.). Imparatul Carol Quintul, inscrisorile adresate regelui Sueoniei GUSTAV I, continand §i cevamemorialistica, a marturisit ca atat el, cat ai sai se trag din neamulGotilor. Privitor la aceasta descendenta, unii printi au fost mai ambitio§i,dupa cum istorise§te Munsterus (Cosmog., De Regnis Septent. lib IVc.XX): ... gloria Gotilor vine din Scandia", iar Imperiul Roman esterezultatul absolut al acestei glorii a Goti lor, care, patrunzand pe jos inItalia, au pustiit Roma mentinut stapanirea peste Italia multi ani;au ocupat Galia, au infiintat regate in Spania §i au ridicat cele mai nobile

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case princiare (de fapt, Spania fusese invadata Inca din anul 600 i.e.n. decatre Ce lti - popor germanic §i amestecandu-se cu Iberii, au dat nastereCeltiberilor; in anul 19 i.e.n., intreaga Spanie a fost ocupata de Romani.In A.D. 400 au navalit Alanii, Sue ii Vandalii - toate etnii germanicecare, in 415 cedars locul Goti lor de vest care au format un regat distrusin 711 de Arabi, din regatul for ramanand doar o fgie in nordul Spaniei:asadar Spania datoreaza o buns parte din cultura ei, neamurilorgermanice, adica inclusiv geto-dacice, N.T.).

§13. Despre Germani ca natiune, iata ce afirma Paulus Fagius(Lib. De Meth. Hebr., p.m.56), el insgi un german: ...natiunile(neamurile) gotice, peste tot pe unde au intrat cu armatele, au adus cu eisi limba, sau integral, asa cum este vorbita ea azi in tinuturilegermanice, sau corupta, aka cum s-a intamplat in Italia, Spania $i Gallia".De abia de curand s-a dovedit (probabil ca este vorba de o lucrareaparuta in jurul anului 1687, cand Lundius publicat cartea sa, N.T.)ca Teutonii s-au nascut din Goti (Geti, vrea sa spuna), vezi Gulielm.Postel., De origin., Versteg. adnotat de Cl. Shering. d.d.c.VII); dupaVersteganus, in Scanzia nici un popor, niciodata nu s-a confederat,relatand ca atat era de mare multimea de locuitori ai Germaniei, incat arfi fost nevoie sä is fiinta n4te colonii sau, cu cuvantul autoruluithat they were constrained to seck habitations inor nor they ly", aceastainsenmand ca in regiunile septentrionale, din motive locative, au fostnevoiti paraseasca patria: asa au stat lucrurile. Contextul integral deacuzare privind acest punct este dezvaluit in justipe de mai sus laudatulCl. Seringham; prin marturii ale conationalilor, s-a respinsdestul de convingator acuzatia, iar argumentele, daca mai sunt, suntrespinse si ele cu vehementa.

§14. La fel §i Svizerii (elvetienii), §i numele insgi da in vileagoriginea neamului, caci este vorba de Svevia pe care not o consideram,de drept §i de fapt, pe baza jundica, ca fiind a noastra. Insusi de multrenumitul scriitor al maretului §i acerbului neam al Helveplor,Stumpfius, find laudat pentru aceasta chiar §i de Hachenbergius (Orig.Germ., q.. XX), citand din stavechiul autor Gilgus Tschudus, amarturisit cu prisosinta ca conducatorul Suevilor insotit de o multime deoameni, a coborat din Scandia, a dat numele sau, considerandu-I sfant,nobil vesnic, §i locurilor pe unde a trecut, precum §i locuitorilor. SiJulius Caesar Scaliger (1484-1558; nu numai acest Scaliger, unul din ceimai erudip barbati ai Renasterii, filolog medic renumit, si autor al unui

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tratat de arta poetics, s-a numit Julius Caesar, dupa eel al celebruluigeneral roman despre care se spunea ca descindea din Venus si Anchise,dar si Papa Iulius al II-lea (1503-1513) si dupa operele pe care le-ausavarsit, se vede bine ca au fost nume predestinate, N.T.), caci indiscursul funebru tinut in public in memoria acelor Gennani cazuti pecampul de lupta de la Viena, citim urmatoarele: De uncle vin de faptHelvetii de azi? De nu cumva din satele acelora, dar si din cetatileinvecinate, foarte puternice, din Svecia, pe care cetatenii le-au ocupat,astfel meat sub influenta numelui denumirii patriei - Svecia, li s-a zisSvizeri". Fara indoiala ca distinsul incarcatul de laude savantHachenbergius, in lucrarea Despre originile Germanilor, prin tot felulde demonstratii, bazate pe ratiune, pe buns dreptate, trage urmatoareleconcluzii: Din acestea reiese clar ca sa-i inseli pe acestia este un lucrugreu, pentru ca Gernianii sunt o stirpe indigena, sincera, durabila siechitabila, dupa cum se poate bine observa. Nici Germanii si nici unuldin neamurile lor nu s-au lansat in procese de dragul gloriei sinceritatii.Cei mai de dincoace, si-au consumat secolul in razboaie, asa inc.&Hispanii, Italii, Galii, Svecii, Danii $i Ungurii, incuibandu-se inGermania, venind cu drepturi de mariaj, si-au amestecat sangele cu eelal Gennanilor. Asa se explica de ce o mare parte a lor, daca vrei säCERCETEZI ORIGINEA PRIMARA, aproape ca nu poti spune ca suntstraini de Gennani, pentru ca, de fapt, ei se trag din mama comuna apopoarelor europene, adica au venit din Scandinavia; de aceea, acel marerege al Suedezilor, GUSTAV ADOLF, in anul 1627, a indrumat annatagennana sa se intoarca in tinuturile stravechi si comune deopotrivaSuedezilor Gotilor, conform jurisdictiei in vigoare (utendi jure)".Despre fapta aceasta a amintit corect Goldastus c.V, De Boh.Regn.), and scrie Ca Germanii au dat curs ordinului lui Gustav Adolf dea se intoarce la locurile lor de basting. Asadar, este un curaj sa daicrezare unor atari Si altor legende de felul acesta, confectionate pueril;tot astfel nu e recomandabil sa be respingi fara o judecata prealabila.Nici nu sunt mai fericiti cei care se refugiaza in alte locuri, fie in aceapustietate nesfarsita a Asiei, spre regasi semintia necunoseuta aoriginii neamului lor, spre a se evita o idee falsa .privitoare la ivireaGoti lor si Hunilor; asa cum sunt ei tuturor cunoscuti prin marturia viea septentrionalilor, Gotii se tag din Svecia, sunt nascuti in acest regat incare chiar azi dainuie stirpea neamului, pastrand acelasi mime."Acestea au fost cuvintele prea-inteleptului Werdenhagens (Rerump.Hanseat., p.111, c.1). In legatura cu numele de Semnonum, nume sub

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care sunt desemnate o suta de sate de locuitori, dupa cum scriseseTacitus (Annal. §i Lib. De mor. Germanorum), o regiune din regatulSveoniei, numita Semminghundra, ne sta $i astazi marturie a acelui vechitoponim. Tot astfel stau lucrurile si cu celelalte neamuri sveve desprecare am vorbit mai sus.

§15. Cu ei chiar §i danii se invecineaza; o dovedesc atat neamulramas -acolo, cat $i sangele. De ce sa mai aduc in memorie Carinastrabuna a acestora, pentru a ei insisi recunosc ceea ce se confirma princronicile stravechi ale Sveoniei, de scurgerea timpului, de traditia °ratasi de mersul inainte al treburilor, iar prin monumente literare, acestadevar s-a limpezit cu cea mai mare certitudine (V. Sambl. Sivenst.Cron. in vita Herici I, la inceput i Chron. Rhythmis comprehensumin ejusdem vita) Am in vedere *i un studiu publicat de curand de minesi adnotat de Rachelius si Hachenbergius; in cartea acestuia din Irma(Orig. Dan. Et Germ., n. XII), autorul spune: Apdar, asa cum auzimpe scriitorii nordici, afirmand cu privire la Dani $i faptele lor, aflam caGotii sau Gelii, plecand din Peninsula Scanzia, condusi de Erich, auocupat mai intai insulele vecine. Atunci s-a constituit Natiunea Dania(adica daneza) si deopotriva de-a lungul Marii Baltice intreaga regiune s-a populat cu Dani (Danezi)". Marturie ne stau scrierile unor istoricivestiti printre care si Saxo Grammaticus danezul (Istoria Daniel -Saxonis Grammatici sialandici vizi eloquentissimi, in gestaDanorum, Francoforti, Apud Andream Wechelum, 1581, lib.II, p.m.30ff., dar mai ales in Cartea I, N.T.), in care ni se relateaza despre putereade neinvins a Gotilor ca despre o certitudine.

§16. Acel* lucre poate fi afinnat i despre moscoviti, caci limbafor s-a adapat la izvorul Iimbii noastre; acest adevar din istoria for esteconfirmat de Sigismundus Baro Herberstenius (din Helmold. Snorr.Olaf. Tr. i Hervar Sang. Verel., in notele de la c.I, Herv. Sigism. Bar.Herberst., in Hist. Mosc. §i Hachenb., De orig. Sved., c.XXIII, sprefinal). Hachenbergius relateaza- relatare primita de scriitori intr-unconsens unanim - §i anume ca Gotii au plecat din Sueonia noastra,ducand cu ei, pe intreg globul pamantesc faima i groaza numelui i caerau inconjurati de admiratia tuturor.

§17. Niciunde in lume, pe intreg globul pamantesc nu §tim sa sefi pomenit numele Gotlandiei, cu respectivele regiuni i numeleOstrogotiei, Westgotiei sau Wisigotiei, intr-un alt context deck in acelaal puterii imensului Regat al Gotilor; §i Jornandes, Ablavius, Dio,


Procopius, Agathias altii care au scris despre istoria Gotilor / Geti lor,sustin ca salasul for sc alla in aceasta pane nordica a lumii unde Gotii(Getii) s-au asezat, pentru prima °ark. in Antichitate." Acestea au fostspuscle lui Chvtraeus (Prefata la Chron. lui Herod. si Thucvd.). Ce skcaut mai clar sau mai dcmn de crezare? Ce s-a putut spune vreodatadespre legile noastre sau despre localnici mai favorabil? Daca nu mainsel, tot acelasi este $i sensul cuvintelor de la inccputul capitolului intaidin Konungs br. EE: Konungsbr. Tweime dro Gothai SwerikeOstgotha och Wastgotha: Ev finds Gotha Nampn i sterol)? Lando faststeindcmde 11111(717 i SWearifte: Forthy at aff them uthspreddis GothaNampn in annor land / som Skrifften sagher." astfel numiti pinkacum, stint indicati prin cele doua natiuni din Regatul Sveoniei. Gotii deRasarit si Gotii de Apus. $i acestea nici nu definesc doua natiuni diferitecare sa fi ramas pans in ziva de azi ca atare decat in Sveonia. Asadar, dela ei s-a raspandit $i s-a propagat numele Gotilor in alte regiuni, dupacum o sustin documentele istorice"). Astfel acestea au disparut, caciniciunde astazi nu se mai foloseste acel vetust apelativ (de ostrogoti siwizigoti). Dar acolo unde este nevoie sa se faca deosebire a denumiriiacestui popor, a ramas, caci ajungand in tinuturi foarte indepartate depatria for originara, 1-au luat cu ei in Dacia, Moesia, Italia, Hispania sipeste tot unde ci si-au fixat resedinta, s-au mentinut ca atare.

§18. Aproximativ pe vremea lui Sarug, strabunicul lui Abraham,un numar exact de ani dupa ce lumea fusese creata de Dumnezeu plusminus I I CCCC (1900?), dupa cum se consemneaza in analele stravechiipatrii: 7'ha Wide Saruch goder madur / Abraham Patriarchas fadurfadur": (Primii dintre Gotii dezagregati au fost cei care, pornind din portau ajuns pe tarmurile Marii Baltice). In fragmentul care unneaza,parvenit dintr-o serie de pergamente stravechi, vom afla cuvinte legatede contextul redat mai sus:

Aig war i watahon neikor til

er 'Agin mu ndi tha weinda:

GOthana ginstan Heirikr mild

Togh utan Ruining uthsamdir."

(Aceste versuri le gasim redate in latineste in Historia deomnibus Gothorum Sueonumque regibus a lui Joanries MagnusGothus (c.I, cap.8, in Vita Erici I):

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Regatul Daniei s-a rostuit in colonii.-

atata vreme cat pe ogoarele tinutului acestuia

am poruncit sä locuiasca neamurile gotice / getice

dar fara un rege.

Comp. cu Olahus Magnus, Histo ria Septentrion al ibusregionibus..., c.IV, cap.27, c.V, cap.1 §i Johann. Messen. Spec. Sueon.,c.III; Petr Upsal., Chron. Sueon., lib.I, cap.6 Chron. Dan., Hauniaeedit, Anno Christi I CCCCXCV (1495), in Vita Humeli).

(Cel mai important lucru de semnalat in textul gotic - i.e. getic -mi se pare a fi cuvantul plugum pe care Joannes Magnus 1-a redat prinsinecdoca agros = ogoare", in acuzativ, despre care *tim deja c5 esteunul din cele mai vechi cuvinte geto-dacice, plug, pe care it regasim ingermana actuala sub forma de Pflug; cea mai buns dovada c5 lucrurile

stau, este ca pans azi acest cuvant se prezinta identic cu eelstravechi; de altfel, acesta este cazul multor altor cuvinte sintagme,printre care §i pronumele demonstrativ ista, regasit la Cato Plautus,pastrat identic in limba vorbita de moldoveni §i bucovineni, mai ales,N.T.).

Cel de-al doilea sala$ al Gotilor plecati din locul de bastina a fostfluviul Vistula care se yars5 in mare aproape de golful Dantiscus (estevorba desigur de orapl portuar Dantzig, situat pe golful cu acelqi numeal Mani Balticc, aproape de gurile Vistulei, N.T.); al treilea loc degezare a Goplor a fost Transilvania *i Dacia; al 4-lea, in Tracia; alcincilea, in Pannonia Moesia; al 6-lea, in Iliria, in sfaqit, al 7-lea afost in Italia, de unde s-au deplasat in Gallia Hispania le-au ocupatregiunile (aceasta configuratie a impra§tierii Goplor pe glob, corespundeintocmai cu tinuturile ocupate in vechime de Geto-Daci-Carpi, Etrusci,Pelasgi alte neamuri inrudite cu stramo§ii no§tri - in primul randgermanice, cf. tuturor surselor antice, incepand cu HomerHerodot;repetarea istoriei antice in Evul Mediu, de care Goti (adica Geti/ GO) ne este confirmata inclusiv de istoricii Angliei actuale; printrecare Andre Maurois, un nume in materie, N.T.). A se vedea, in afaraautorilor vechi, deja pomeniti, §i Chron. Vetustum Sveoniae (c.IIIII), Smabl. Minst.; Klint. Kron. In Vita Er. I, si a urmatorilor doiregi, unde sunt enumerate si regatele supuse pang in Egipt; Minus (Tratatde prosodie) a lui Kranzius (Hist. Svec., lib.I, c.2), Joh. Magn.,

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c.14 15; L. Pau linus (Hist. Arct., lib.II, c.6 §i 7, lib.III, cap.I §i unn.),Joh. Bazius (Hist. Eccles. Sveog., I, 1), Lazius (De migr. Gent., lib.X),Werdenhagen (De Rebusp. Hanseat, p.III, c.1 24), Ambros din Mor(Chron. Gent., lib.XI, c.1 12; lib.XII, cap.16). Mai adauga-1 peCassiodorus §i pe Eutropius (in Gallien.), pe Jacobus Zieglerus (Scand.),pe Barcaljus (Icon. Anim., c.VI1I, p.m.97), pe Hachenbergius (Orig.Germ., n. XII, XIII urm.) §i Tabulas Geog. a lui Bertius (lib.II,Descript. Goth.) privitor la o expeditie mai lungs a acestora. De unde §iHug. Favol. (Theat. Orb. Terr. Sept. Regn., p.130).

Tara lui Lycaon, invecinata cu carul Varsatorului impartita indiferite golfuri ale marii printr-o m4care uria0 Ii are pe neinfricapiSvedosi (Suedezi) Gop care odinioara au supus ginta Latina cu unbatalion de inarmati cand mania oarba a distrus cu mai multa indrazneala(annul ausonic livezile, prin pradaciuni vandalice §i gotice careprintr-o indelungata stare de libertate a agitat popoare lini§tite a golitprin fortele sale vechea cetate a Romei."

La fel spune Gulielmus Xylander Augustanus in Epigr. Dist.IV: ale nu vrea sa §tie, inca de la origin; treburile §i faptele Gotilor?Scandia care se afla nu departe de Polul Nord, separa tannurile teutonicede Marea Baltica. De aici a pornit marele §i numerosul neam gotic §i s-aintins peste toate tarile §i prin anne a facut inconjurul lumii cainvingator, cu o duritate uria0 a devastat totul §i-a supus sie§i regate,punand stapanire pe popoare §i pe localitatile for - §i a$a, prin fortele forproprii implinit toate dorintele; manor este pamantul intins aldublei Sarmatii (este vorba, cred, atat de Sannapa europeana, cat §i decea asiatica, N.T.) Intregul pnut Invecinat cu pamantul scitic §i toatetinuturile de la rasarit dinspre axa polara §i tinuturi care se intind pansdeparte tAnnurile Intinse ale Asiei §i tot ce se vede la Pontul Euxin §ipans la Marea Caspica §i Europa cu toate popoarele ei, trac, dalmat, dac,hispan §i bogata Gallie cu ogorul ei triplu: ins4i fosta capitals a lumii,Roma, atunci a fost distrusa, caci Italia, odata invinsa, s-a dovedit slabs."

MO ea Franciscus Bac. De Verulamio (De vicissit. Rerumferm., LVI), fara sa vrea, spune adevarul: De aici reiese clar de tot caregiunea nordica a lumii, prin ins4i natura ei, este mai razboinica: fie cai se poate atribui aceasta calitate prin stelele din emisfera nordica, fieinvecinarii circumferintei ei la *tile nordice cu partile australe (cat amindicat pans acum) aproape ca sunt ocupate de mari; fie ca (ceea ce, defapt, este foarte clar) din cauza frigurilor legate de climatul nordic. $i

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tocmai acesta, de la care se nasc toate celelalte cauze, ingheaca trupurilesi aprinde sufletele." El, gotul, a avut acea dorinta nemaipomenita de alupta, prin care ei se aprind mereu $i asa se isca toate violentele desprecare se vorbeste. Mai este si un alt motiv: prevalenta nasterilor i-aconstrans sa fie mereu in cautare de noi locuri de asezare, de aceea s-auraspandit in alte regiuni pe care si le-au insusit. lath ce spune mai departeacelasi Franciscus Bac. De Verulamio: ,,De vreme ce multimile depopulatii razboinice sum mereu mai mari, ca urmare a faptului ca eiprimesc mereu tirmasi, procurarea hranei zilnice si in viitor find oproblems arzatoare, era foarte firesc s5 fie mereu in cautare de noi si noilocuri de asezare si asffel sä invadeze mereu alte popoare - ceea cepopoarele nordice obisnuiau sa fats de regula: destinul find pecetluit, oparte din ai casei ramanea, o alta insa era sortita migrarii." $i nici inprivinta alegerii unui barbat vrednic de a conduce nu se inselau - chiar deera dinainte ales - (banuiesc ca, in acest context, latinescul Deus dinDeorum inigratio, are intelesul de migrare a populatiilor nordice, spresud: Geti, Scanzi, Gothi... N.T.), caci nu erau pe data sortie sa fiebarbati conducatori $i care cu o armata apta de lupta, s5 piece din patrianoastra - data eu nu mai scot o vorba despre asta, apoi vorbesc de la sineistoriile laudate mai sus; cel pe care soarta 1-ar fi atins, acela trebuia sapiece (si eventual sä moara) in tinuturi indepartate. Caci ce tine de primaexpeditie a zeilor, posibil sä fi avut loc, dup5 un calcul rational, - dup5cum o consemneaza unii din scriitorii nationali, in anul 2400 de laCrearea lumii sau, dup5 altii, in anul 2492; cativa vorbesc de anul 2527

cei mai multi de anul 2530 sau 2531 - dupa cum o amintesc autoriimai sus laudali. Ne stau marturie si cele mai vechi codice de legi inmanuscris (Membranae legum vetustiss.) care o dateaza in jurul lui2200; la care sa consimt eu mai final, e greu de spus.

§19. Personal, am aderat la opinia aceluia dintre scriitorii cei maicultivati ai tuturor popoarelor si de o vechime mare comparativ cu altele,bazindu-se pe lucruri monumente literate foarte convingatoaredeci, denim de crezare) si a caror autoritate nu a pus-o la indoiala niciunul dintre literati eruditi ai Antichitatii; in ce ma priveste, sunt uimitasä ma vad opunandu-mã catorva dintre cei mai recenti printre care sieminentul episcop Piasecius (Chron. Gest. in Europ. Sing., p.m.48),Antonius Bonfmius (Dec. I, Rer. Hung., lib.II, p.33 $i urm.) GoropiusBekanus (lib.V1I in Got. Dan.), Cluverius (Germ. Antiq., Iib.III, c.34),Pontanus (Descript. Dan., p.607 $i urm.) altii prin ceea ce au scris eiin ultimi ani, printre care si ilustrul Christophorus Hart Knock (Dissert.,

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III. Dc orig. Gent.) $i prea nobilul Philip. De Waldenfels (Select.Antiquit.. lib.X. c.9). Caci ratiunile acestora, in parte ridicule ca ceaa lui Piasecius care sustine ca Sueonii, deli traind la curtca regeluiSigismund, nu ar fi inteles monumentele vechilor Goti; in partencgandu-se datele solide ale istoriei universale a ncamului Gotilor (v.Bonfinus. Cluverius, Pontanus, Becanus, etc.); in parte, prin legaturi cutotul inutile $i zadarnice, lipsite totalmente de un suport real. dupa cumne !mem bine da seama. Cca privitoare la Cluverius, Pontanus $i altii pecare i-am adus in discutie, nu se arata prin nimic a Ii facila $i puerila; dininsarcinare publics. a fost respinsa de Cl. Sheringham (Dict. Discept.,c.XI), ba chiar a fost supusa discutici in Acuzatii cu acela$i argument pecare 1-a folosit disertatia lui Boxornius; ba chiar acestea: visele IuiCluverius, ba chiar despre semnele (urmele) celor care persists, prinvanturi, chiar mai inainte sa fi fost raspandite, este de parere Grotius(Prolcg. ad hist. Goth.). Adaug5 acestora puse pe seama lui Grotius,daca vrci, un Anticluverius opus de catre acela$i autor Iui PhilippusCluverius Stiemhiehnius (Dissert. I, de Antiquiss. in Scandia cedeGothorum; d. Diss., p.II), apoi, nu $tiu in ce chip, s-a strecurat numelelui Johannes Cluverius; Hachenbergius (Orig. Germ.. n. XVII $i XVIII)sustine ca cei care se and cantand cu atat mai putin apar in public - doarprin curajul dat de arme Impotriva consimtaincintului clar alconarionalilor 41 al celor din afara Orli. De aici reiese clar cat deinegala cste dezbaterea $i cat de slabs este cea care urea sa combatsadevarul. Adevarul este de neinvins, el strabate veacurile, varsteleoamenilor $i nu poate imbatrani niciodata: vorbe calomnioase la adresaprea nobilernoastre Scandii. Valdenselsius a voit sä distruga credintainaltatoare a lui Kranzius, caci nu poate fi nici macar inghitita, necum safie $i digerati. Kranzius afirma ca odinioara Gotii au plecat dinScandia". Acest lucru ne este cu totul limpedc $i it cunogtein indestul.Problema este numai cum poate fi dovedit mai bine acest lucru, cum?Stilul autorilor, dupii cum am observat, nu ne ingaduie intotdeauna sadesprindem exact intentia spuselor lor - $i apoi mai este $i fantezia. Darne stau la dispozitie $i alte monuments" pe care totu$i nimeni nu le-arputea respinge. Problema este, a$adar, sa facem apel la multiplelemarturii (ale unor scriitori) sau la monumentele mai Clare? Din fericire,sunt putini accia care, tulburati de prea mare pasiune, au incercat samistifice toata istoria. Consider ca nu-s chiar atat de greu de depistat ccicare mistifica faptele istorice, istoria insasi, etapele ei de dezvoltare, ceicare sustin neadevaniri despre cerul, tinutul, awzarea acestuia, localitati,

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despre legislatiile vechi, obiceittri, ritualuri, litere (alfabete), inscriptiivechi... Ce lesne este sa strecori insulte la adresa unor populatii, popoare.pentru Ca asa iti dicteaza unul sau altul, din motive arbitrare, dar stiute deel, facand astfel sa donmeasca legea bunului plac at ..unora ".Valdensensius continua: _Mai intai se demonstreaza originea sosireafor acolo" $i apoi altele. Dar altii pun pe primul loc elementul uman,adica ce este mai omenesc, lucru pe care Kranzius 1-a orris. Acesta aputut fi astfel pus de catre ceilalti in randul viciilor, de catre cei care auacordat mai multa grija acestui element, incat, data fiind increderea formare in relatiile interumane, lipsa lui, socot ei, le-ar trage in jos. Dupaparerea mea, aceasta greseala s-a strecurat la prea stralucitul barbat,pentru ca mintea lui a fost mai putin atenta la acest aspect, in ciudafaptului ca el s-a ocupat indelung si pe Iarg de toate aspectele problemei.Iata argumentat mai pe larg: Este aproape de necrezut, dar solulScandinaviei este incredibil de aspru, asa cum de fapt s-a constituit eldin wemuri stravechi, dar find bine $i cu grija cultivat, da roade dinabundenta". 0 cred: aceasta insenmeaza ca bietii de noi ne hranim (adicasupravietuim) sapand taind in indarjita started cu multa truda ca säscoatem ceva de sub aratura sau: odata nefericitul sol invins, prin trudanoastrk ne cla roade fructe, ba chiar din abundentk iar animalelenoastre pasc iarba cu radacinile smulse".

Si roadele astfel obtinute din crusta arida a solului - findnecunoscute nouk noi forme de a cultiva ogorul prin alte mijloace -suntem judecati, prin acest mod demn de milk de a cultiva pamantul -fara Ceres, fara Bacchus, ne ingheata nordica Venus, raportand toateacestea, asa cum sunt ele, la acel pasaj din Terentius, pe care chiarCicero (De natura Deorum, c.II) it lauds: Sine Cerere et Libero frigetVenus" (Ne ingheata Venus fara gram si yin"). Dar este spus si aici,cand, in locul resturilor de regat al Scandinaviei, s-a nascut imperiulintins in exterior al Sveoniei: Tinutul Sveoniei este foarte fertil, ogorulne da fructe si miere. Si in afara mieilor care merg in fruntea turmei deoi, mai avem o mare bogatie de rauri paduri Intregul tinut abunda demarfuri peregrine; asa ca nu se poate spune ea Sveonilor be lipsestevreuna din bogatii, cu exceptia uneia - pe care noi o .cinstim sau maidegraba o adoram - mandria. Fetele sunt virgine atunci cand secasatoresc." Cuvintele apartin lui Adamus Bremensis (De situ Dan. etreliq. sept. Reg., c.LXXXIV §i urm.). Sa-1 mai adaugam pe Diodordin Sicilia (Bib!. Hist., II, p.m.91) in lucrarea caruia Carina noastra estedescrisa ca una in care «burroug ;car' eroc ewepszv Kaproup) (pomii

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dau fructe intregul an'). Ace Iasi lucru Minna Plutarch (De Fac. in orb.Lun., p.m.941), intarind ideea &A multi dintre cei care yin la noi invizita, raman la noi: «wog 'Lev tnro ovve0elag rovc: oe., ou zovou Slya Kazapaypauov Wow zoom wawa a-pog ovmaic iccu xopipalc» caurmare a unei convietuiri comune (deci aveau loc casatorii, N.T.), altiidin cauza muncilor a oboselii comune, lipsite de invidie, caci,gasindu-se de toate din abundenta, erau rasplati(i fara discriminarepentru ca aveam nevoie, noi de ei ei de noi, la jertfe la instruirea-corurilor"). $i cu toti landau $i salutau aceste ogoare fertile, cum o sustinmarturiile citate mai sus, multe din ele find foarte convingatoare; papacAnd Cara noastra nu aderase la religia lui Christos §i nici geniile saudisciplinele nu erau legate de un anumit spatiu geografic. $i mi-e greu sdcred ca de la primirea creOnismului sacru, solul a devenit foarte dur §i afost despuiat de orice calitate naturals a lui. Vezi prefata - anexa laMarea Cronica straveche a Sveoniei, cu totul demna de a fi cunoscuta,continand cele necesare unui decret inclusiv denigrari insolente iscatede invidie (Kijnikronikon); prin aceasta, nici cerul Sveoniei nu adevenit mai cald nici solul mai fertil. Sunt demni de a fi cititi alpscriitori straini, iar dintre ace0a mai ales Bertius (Tab. Geogr., lib.II,Descript. Sveciae), care cuvanteaza astfel: Este tinutul cel mai fertildintre toate tarile septentrionale: pamantul este foarte fertil, are marilacuri, rauri abundand in diferite specii de peste; avem metale: plumb,fier, arama §i argint care se extrag de Tanga Salburg, pAduri pline de flarecu blanuri scumpe stupi de nobile albine."1° WA de ce eu fac uz deace0 autori: lucrurile pe care le afirma nu sunt nici indoielnicc, niciobscure. Numai in acceptiunea ducelui Valdenselsius, solul patrieinoastre este prezentat negativ: de toti ceilalti este prezentat pozitiv.Exists chiar astazi oameni nenumarati apartinand diferitelor popoarestraine pe care i-a invitat fertilitatea tarii noastre §i a caror parere nudifera de cea a noastra cele adevarate sunt ca atare descrise, scriitori cepot judeca §i cu ochii minpi §i ale caror lucrari sunt elaborate pe bazaunei deosebite eruditii, dar a bunei credinte. Circula acum patroni" aiunei pareri contrare §i lipsip de buna-credinta, in ciuda faptului ca existsdocumente antice dovedind adevarul istoric. $i, de fapt, nimeni nu sepoate indoi, acum aici, de examinarea efectuata de tineri maturi,care, cu drept, dovedesc ca cine urea se increde in opiniile unite aletuturor din vechime. Circula deja carp laudabile ?i, de ce nu, chiar inziva de azi; trandavele maini ale foOlor no§tri pugnaci robuVilancezesc, iar in razboaie ele erau mai sigure, aflandu-se in pericol $i

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punand viata altora in pericol. Si cu toate cä locuitorii PeninsuleiScandinave se numesc cu un termen general Scandiani, totu$i Sueonii sedeosebesc de neamurile $i natiunile celelalte. Pand acum la fel denumerosi ca Sueonii raspanditi in lulu; mai sunt turmele de of $i chiardupa ce credinta in Christos s-a raspandit, SCANDIANII, dar nu $iSuedezii, Inca nu se multumesc cu o singura sotie, ei sunt inconjurati demai multe sotii, prin m.mti oficiale, ca odinioara (vezi Tacit., De mor.Germ., c.XVIII) mai frecvent la sate decat la ora$e; Suedezii au fostsingurii care s-au multumit cu o singura sotie; in timp ce la celelalteneamuri $i, mai ales in randul soldatilor, numarul sotiilor merge de latrei, urcand pand la $ase - $apte; poligamia se practica mai ales la sate.Faptul eh, in randul Suedezilor se practica monogamia, ne este confirmatnu numai de documentele antice, ba $i de actualul, invincibilul rege alSuediei, Carol al XI-lea $i de parintele acestuia, Carol Gustav, precum $ide recent aparutele memorii de razboi ale mai multor razboinici:poligamia, nici nu era permisa, nici nu era dorita de catre suedezi. Iata cescrie Kranzius (C.T., c.1) despre Suedia, in deplina concordanta cuopiniile tuturor scriitorilor: ... deci, pe drept, se cuvine a aduce o laudsaleasa poporului Sveciei care se ridica deasupra tuturor celorlaltepopoare ale Gotilor, din care se trage, Inca din cele mai vechi timpuri; aemigrat in Asia pe care a stapanit-o timp Indelungat $i in Europa secolein $ir, infiintand regate in multe tinuturi." Dupa cum s-a demonstratgadar, nu trebuie sä se dea crezare cu uprinta oricarei spuseindiferent din gura cui vine. Sá acordam atentia cuvenita stralucituluiHachenbergius ale carui cuvinte sunt un adevarat garant justitiar (Orig.Svediae, c.XXI): Intotdeauna cea mai puternica $i cea mai nobilanatiune din neamul Gotilor a fost cea ivita pe solul Suediei - aceasta eramandria for - sens in care toate sursele - $i indigene $i strain - sunt deacord, find un adevar verificat prin fapte"

§20. Iata imaginea mi$carii Sueonilor $i Gotilor in Dania,Germania, Britannia, Scotia, Gallia, Italia, Hispania, Lusitania,Catalonia, Tracia, Grecia, Phrygia, Chersenesul Tauric, Rusia $i in alteregiuni, ei find raspanditi pe aproape Intreg globul. Oare America, gacum se nume$te ea acum, sa fi fost necunoscuta $i inaccesibila Sueonilor$i Scitilor? Marturisesc cä exists diferite pareri ale diferitilor oameni,despre momentul in care a inceput sä fie ocupata $i locuita aceastaimensa parte a globului terestru: sand au sosit acolo indigenii sau din ceparte a lumii au sosit acolo, adica a recent descoperitilor locuitori aiPamantului (din care totusi mai importante sunt socotite a fi $apte). Caci

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prima opinie este a acelora care socot ca America a inceput sa fie locuitade abia dupa Potopul lui Noe, impra$tierea neamurilor $i incalcirealimbilor, stand la baza unei realitati: infinite multimi $i varietati delocuitori raspanditi in America - de unde $i o varietate a idiomurilor, fiede la aborigenii ei, fie de la europeni, fie de la alte etnii, dar $i cudiferente foarte marl intre ele; a doua parere este ca Americanii tragobar$ia de la flu! lui Noe, Chamus $i ca progenitura a acelora care findalungati din laca$urile lor, JOSUA DUX ($ef al evreilor dupa Moise $icuceritor al Tarii Canaanului. Conform Bibliei, el este acela care luptaimpotriva lui Adonisedech, rege al Ierusalimului $i ordona Soarelui sä seopreasca pentru a-i permite desavarFasca victoria, N.T.) a$ezat infruntea izgonitilor, i-a condus dupa multe peregrinari qi rataciri, in acestenot pamanturi americane", aceste pamanturi devenind noile for laca$uri.A treia li se atribuie Israelitilor, din care zece triburi au fost conduse maiintai in Assyria $i de aici aruncati in multe lacguri raspanditi indiverse locuri ale Pamantului, ei ar fi ocupat in cele din urma America.A patra sustine ca Americanii ar fi Tatari, pentru a Asia, care se Intindespre nord, tinutul ei terminal ar fi America. A cincea sustine caAmericanii se trag din Fenicieni, ale carei argumente i$i trag seva,printre altele, din obiceiurile Mexicanilor luate de la Fenicieni, a carorlimbs, $i altele, se aseamana cu cele ale Americanilor. A $asea sustine caAmericanii, locuind cu predilectie Istmul Panama - ca vecini aipanamezilor - au ajuns acolo, din Norvegia prin Islanda $i Groenlanda.Jucatanii, de altfel vecini cu ei, se trag din Etiopia. Peruanii ui$i$i, a$acum sunt ei numiti astazi, trag numele de la Sinensi (chinezi?) dintinuturile meridionale $i de la alte neamuri locuind acelea$i tinuturi, pansla stramtoarea Magellan. De fapt, dupa Potop, $i poate tocmai ca urmarea acestuia, pe pamant, pe mare, prin imprejurari neprevazute, prin legi,au patruns in America animale $i oameni, in diverse perioade de timp,acele etnii care fusesera alungate de catre napunile de la care tocmaiproveneau. Aici trebuie retinuta opinia ca am stabilit ca prima zona aAmericii care a fost cultivate, a fost cea nordica $i numai dupa aceea, $i,de aici, s-a extins migratia spre zona sudica; deci, din apus au sositFenicienii, din nord Scitii (deci, inclusiv Getii, N.T.), din rasaritChinezii; conform Johan. Ler. (Hist. Navig. in Brasil, c.XVI), Gom.(Hist. Ind., lib.V, c.15; lib.VI, c.5), Brul. (Histor. Peruan., lib.I, c.1),Acost. (De Nat. N. 0., lib.I, c.25), Freder. (Lum. de B. ext., I, II, c.8),Grot. (Diss. de orig. Gent. Am.), Joh. de Laet. (in notele aceleia0disertatiuni), Marc. Lescarb. (Hist. Nov. Fr., lib.I, c.3), Horn. (De orig.

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Gent. Amer.), Joh. Hornbeck (De Conyers. Ind., lib.I, c.9) - in carese demonstreaza ca opinia for concords cu cea horniana.

§21. Ceea ce trebuie sa se retina mai inainte de toate este nunumai adevarul istoric ca stran:Iii no§tri Scip au fost raspanditi peintreg Pamantul, dar §i ca - un argument de prim ordin aveau o flotafoarte solids §i ca ei au fost cei mai curajt* navigatori §i ca orientandu-se dupa stele, au plecat in cunoaVerea altor tinuturi total necunoscutealtora - nu atat dill spirit pirateresc sau din dorinta de a fi laudati, catmai ales ca sa se bucure alpi de bogatiile pe care 6, prin cercetarile §idescoperirile for - le puneau la dispozitie. SA luam martor pe poetul §iastronomul grec din Cilicia, Aratus (.,Urcati pe vas, Scitii navigheaza innoaptea adanca, / dar acea stea straluce mai mult ca toate, / $i estevazuta in noapte pe data ca prima, / $i, mica cum este, de mare folosnaierilor le este."), care ne relateaza despre Ursa - constelatie nordicadupa care se orientau Scitii, cf. Cicero (lib.II, d. N. D., p.m.46 urn;Sen. Med. V. 309 §i 318 Note le lui Farnab, c.X, Kon. Br.). Ne staumarturie analele stramo§ilor legislatii naponale stravechireferitoare la expeditiile navale admiratia legiuitorilor fats de calitateade foarte buni navigatori a Scitilor. Iau martor pe Arngrimus(Descript. Island., c.I) pe Petrus Claudius (Norveg., c.XXX) privitorla arta cu care stramo0 no§tri stapaneau marea; aceasta §tiinta atreburilor nautice este imortalizata §i prin inscriptii stravechi sapate inpiatra, in care Scitul este aratat ca find cel mai instruit conduceitor denave; 2) in cautarea de not tinuturi unde sa se a§eze, pe mare §i pe uscat,multimea de indigeni s-a unit spre a pleca din Sveonia spre alte tarmuri,dupa cum am aratat mai sus; 3) Cele mai vestite traversari care s-au facutin vechime, au fost din Norvegia in Islanda, Groenlanda in yecinatati;in afara de istoria acestor tinuturi, ne stau marturie lucrarile unor oamenifoarte eruditi facand referiri la norvegieni, danezi alte popoare nordice

care apoi nu numai prin cutuma Sueonilor, ci prin decret dat decomitiile din Upsalla, au intrunit sufragiul laudativ al tuturor; Norvegia(Norrigia, In text) pe atunci, ea laolalta cu alte regate, din respect marepentru stapanirea acestora, a fost supusa lor. In ce privqte Islanda, (carepentru prima data a fost numita astfel de descoperitorul ei - GarderusGardsholm), din cel de-al optulea secol de la na§terea lui Christos, amprimit-o aka populata cum este; 4) religia Americanilor este diferita, darinclina spre cea nordica. pentru ca in vremurile stravechi a luat-o de laScitii no$tri, daca este sa ne incredem istoricilor. Aceasta parere esteimparta§ita §i de ilustrul barbat Hugo Grotius de stralucitul Hornius,

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mai sus citati de catre allii ale caror argumente le yeti gasigasit in lucrarea de fats, caci in zadar au fost ele respinse de catre unii.De cc? 6) Pentru ea expeditia stramgilor ngtri in,Indiile indepartate,India land, o pomenesc cele mai vechi istorii ale patriei. Caci despre cealtceva graigte legenda despre Remunda $i fiul Vikingilor norsten(Reinuncla et Thorstens Viikingssons) $i in multe locuri ale istoriei. Siaici se nareaza nu numai despre adevarata Indie, ci §i despre alte locuridin Orient: se poate deduce chiar ca numele adevaratei Indii se trage dingezarea opusa ei. Cat de intins era Imperiul Sueonilor - din apeleindiene Oita la tarmurile Gerrnaniei - o aflam *i de la Pomponius Mela(Iib.III, c.5) de la Plinius (c.II, c.67), precum la Cornelius Nepos(Fragm., p.m.417), precum §i din diferitele note. A se compara apoitextele acestora cu cele ale lui Colerus, comentand Germania lui Tacitus(c.XLVI), caci Svetia se unea cu insulele vecine era inconjurata de omare nesfaqita. Ce sa mai spun despre bogatiile in aur ale Sueonilor sauScitilor (irpog be apicrov rrys &pan-clic, din nordul Europei"), in careatunci abundau, cum ne-o marturise§te direct Herodot (III, c.96; IV,c.13), el insgi ne§tiind de unde sa fi aparut atata groaza de aur.

Grecii ii numeau Fpnrag, iar scriitorii ngtri Grypar. $i ace0asunt, relateaza Scaliger, la Aulularia lui Plautus (IV, 8, 1), acei desprecare se crede ca scot aurul din muntii Hyperboreeni; dupa Nonius (ad h.I), li se spune Pici (populatie din jurul Marii de Azov, dupd Plin. VI, 21,N.T.) celor care scot aurul din munti. Iata cat de bogata era Scitia, incare azi se descopera, una dupa alta, not vene aurifere; ne stau dovadainstrumentele §i obiectele de podoaba din aur de diferite greutati,descoperite in diferitele locuri, uncle in cantitati mari, dovada oferind-oinsgi templul din Upsalla al carui Hlidskialf, naus", este din cel maipur aur indigen, yfivo-evg cum spune Diodor din Sicilia (I, p.m.9). Inafara acestuia, Cate altele, intre timp uitate §i poate s-ar fi cuvenit a fimai cu sarg mai pe larg comentate; dar in acest interval s-a mentionatun singur loc. Astfel cutezOnd $i astfel actionand a luat fiinta totodataStatul getic. $i, in aceasta imensitate a lui se constata, in cele din urma,ca totgi a crescut; de unde, cum? Din cerinta nevoia de a avea langacasa militari, caci find vorba de un tinut situat in mijlocul dgmanilor,trebuia sa se actioneze cu indrcizneala, cu forgi; aka au luptat intotdeaunaGotii (se intelege urmgii Getilor, N.T.), dispretuind teama, servilismul.Am spur cu indrazneala $i putere, exact asa cum glasuiesc documentelevechi; faptele lor, razboaiele purtate de ei, sunt cu totul laudabile, caci intreburile in care se cere graba este nevoie mai ales de curaj §i

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indrazneala. Nu pot fi de acord cu aceia care fac efort sA consimta laaceasta realitate, de fapt. Caci, iata-I pe Livius. caracterizandu-ne(lib.XXV, c.38). Caci ieri, cand am dat semnal de respingere adusmanului turbat care era pe urmele waste, nu trebuia sa va infrangeticurajul, caci eu am voit sa va dispersati cu cea mai mare cinste si infavoarea voastra." $i putin dupa aceea: Stiu, curajul este privit ca unsfat: dar in situatii foarte grele, printr-o speranta chiar foarte slat* tineJoe de sfaturile cele mai puternice si mai sigure." Propertius (lib.II,Elegia 8): Chiar atunci cand lipsesc fortele, dar curajul to stapaneste, edemn de lauds, caci in situatii marete, ajunge vointa." Plautus (Mil.2, 33): Hai, vorbeste cu curaj." Cicero (Ad. Brut., Ep. IV): chiarcum spuneam cu indrazneala." Caesar (De B. C., lib.I): ar voi sa-siexprime opiniile cu curaj si forts." Quintilian (Dial. de orat., c.XVIII):Actioneaza mai puternic cu mai mult curaj." Justinus (Praef., 2):indrazneala herculeana." Curtius (lib.IV, c.9): Daca curajul de ainvinge ar fi fost prezent, armata ar fi putut fi invinsa." $i iarasi:Indrazniti de asa maniera incat sa invingeti; dispretuiti sageataindreptata impotriva unor barbati puternici ca voi." Justinus (lib.V, c.9):Trebuie sa fii curajos and este vorba de patrie, de salvarea comuna,chiar cu pretul pericolului." Ovidius (F. II): Soarta si Zeus sunt departea celor indrazneti."

Prin aceste citate din scriitorii clasici cred ca am argumentatIndeajuns modul in care trebuie sA interpretam firea si faptele Gotilor /Getilor, caci participiul indraznind, caracteristica a neamului meu, seopune total timidului, u,nilului, cc7zutului la pa-mant, Infreintului. Tatacum episcopul de Wexion, Bazius (1st. Eccles. Sveo-Goth., c.I, sprefinal) in unnatorul context, invoca figura poetului AlphonsusCarthaginezul (H., c.VI): Gotul dispretuieste moartea survenita printr-orand laudata". Este acelasi autor care slaveste fortele poporului gotic,atat nulitare, cat si civile, in cea mai mare masura.

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CAPITOLUL IIIRezumat

§1. Exists unii care resping vechimea legilor noastre, iar in frunteaacestora se afla Coringius (Hermann Conring - 1606-1681- estefondatorul istoriei dreptului german; lucrarea lui de bald este De originejuris germanici (Despre originea dreptului germanic), 1643, N.T.).Principalul lui argument este ca Gotii (GOO la area vreme nu ar fi avutlitere. Acest motiv este evident fals, deoarece folosirea literelor gotice(=gctice) in patria noastra este straveche. Lex Attinis, lex late pe care odemonstreaza Messenius. Grecii alte popoare au luat litere (alfabetul)de la Geti. La Herodot §i Diodor gasim opinii directe despre rasspandireaacestor litere §2. Alt argument al lui Conringius - o papa mai wara. §3.Sub influenta scriitorilor antici care sustin ea scrierea a aparut mai intaila Geti, Jornandes (la Lundius 11 vom gasi numai sub aceasta forma anumelui, in timp ce la not s-a incetatenit JORDANES, N.T.) recomandacu toata convingerea legile scrise ale lui Zamolxis Deceneu.Bellaginele este mai corect sa fie numite BIJLAGINES, conformcodicelor scrise de 'nand. Expunerea lui Vulcanius. §4. Ce este Vittod?Ce este Lagh §i ce este Biuths? Care este originea lui Lagh? §5. Estelaudat Bureus (jurist). Este explicate strdvechea lege a Vizigoplor inafara regatului Gotilor de basting. In documentele vechi se mentioneazadesele incursiuni Acute de stramo§ii notri in Grecia. Cand au fost pusela punct codicele de legi ale Gotilor de Vest de catre juri§tii provinciilor?§6. Judecatorii provinciilor nu se bucurau de acee* putere cu cea apretorilor roman. In Dreptul Roman autoritatea Imperiului era atribuitapretorilor. §7. Autoritatea §i Puterea apxtretcrovnai (arhitectonic, adicastructurat perfect ca un edificiu, ca o coloand de templu, N.T.) in patrianoastra au fost atribuite intotdeauna numai regilor §i niciodata nu au fostconsultati cefatenii. Definitia autoritatii se face in functie de faptul realpersonal. Oare sa fie subiectul Majestaiii duplicitar, cum o sustineGrotius, a§adar comunitar qi propriu? Altadata nu se Intreprindea nimicde ate regii Svionilor fare a fi fost mai inainte consultat SjandPrietenilor. Nici macar acest lucru nu se hotara - bugetul imperial - caciconsilierii mini§tri nu faceau parte din conducere, nu erau conducatoride facto. §8. Legile la cei din vechime erau pastrate cu sfintenie, cacifusesera recitate ani in sir, deci bine cunoscute (aceasta practice ne

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aminteste de afirmatia lui Teopomp privind invatarea de cane Geri pe derost a legilor: asa trecand de la o generatie la alts, N.T.). Adevarul probatcu grija nu mai are nevoie de explicapi. §9. $i 10. Anni (anii) care la notse numesc ar, corespund unei revolutii obisnuite, rituale, aceasta este laGoti (Geti); la Greci si Romani, ii corespunde exposilio care seinterpreteaza cam cum se nimereste; de fapt anul se incheia cu vara, deaceea i se mai zicea $i anul veiratic / de vara sau simplu vara, candtribunalele si alte oficii juridice erau inchise, pentru ca se pleca invacanta $i atat Romanii, cat si Grecii refuzau sas dea vara consultaiiijuridice. §11. Numarul Asesorilor si Consilierilor era 12; el a ramasmereu acelasi Oa in ziva de azi; era permis uneori zece, dar niciodata11. De ce si astazi, unul din acel Colegiu al Asesorilor (numitiNembdam), adica cel teritorial, se numeste DOMARE? Una se intelegea(din primele sentinte date) prin a condamna sau a achita §i altceva dinacele sentinte in care trebuia facut apel din nou la legi. An nat waria ocfalla: annal doma". De ce sunt egale sentintele de condamnare $i cele deachitare a pedepselor? De ce si cum se condamna prin diverse pedepse.Oare este mai puternica sentinla data de Presedinte? §12. Jureiurando(depunerea juramantului) trebuia depus chiar si dupa pronuntareasentintei. Jurisjurandi a fost o formula solemna in patria noastra: de lanot au Iuat -o Grecii, apoi a trecut si la alte popoare. Locul deosebit pecare it ocupa Platon. Cele legitime despre care chiar si Cornelius Neposvorbeste. Prezenta a 11 barbati era obligatorie in cazul condanmatilor lasupliciul public. Prefectul acestora, in vechile legile Bircensice, eranumit Stupagreswe. Motivul acestui nume. §13. §i 14. Mai exista si oalts, foarte veche lege, nurnita Iarnbyrd, pnand de forma judecatii, caresi ea i i avea importanta ei.

§1

SA* fie clar tuturor, ea cei pe care Antichitatea i-a numit cu oveneratie aleasa Geti, scriitorii i-au numit dupa aceea, printr-o intelegereunanima, GO. In acest sens a fost un mare numar de scriitori, dintre ceimai diferioi, iar eu nu i-am enurnerat chiar pe too. Gotii (Getii) auintrecut, in glorie fapte, toate neamurile toate natiunile, pans In zivade azi; cei mai multi, relatand despre razboaiele bataliile purtate deGop ($i Geti), raman inmarmuriti plin de admiratie NA de ei.Niciodata nu s-au scris atatea opere literare $i istorice, niciodata nu s-aupromulgat atatea legi civile si sacre - sunt fara egal in lume! Despre toateacestea ne stau marturie atatea genuri literare graind despre acele

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vremuri stravechi. De aici, $i tocmai fals judecatul Andreas Bureus(Descript. Sueon. Po lit., p.m 20), ale carui cuvinte, urmarite punct cupunct, constatam ca nu se abat de la adevar: Ca vechimea legilornoastrc vestgotice s-ar cuveni sa fie socotita din perioada in care Gotii auplecat de aici sau putin dupa aceea, este departe de orice dubiu, caci nesta marturie prezenta Gotilor in Grecia Tracia, uncle se stabilisers ". Cuel alaturi, sau cel putin pe acelasi plan va fi asezat stralucitulHermannus Conringius (De orig. Jur. Germ., c.V). $i aceasta disputa,arata dupa cum se instnimenteaza: daca s-a recurs numai la jocuriridicole, ceva anne, aparat scenic, trecand peste cele serioase; pe aceleHerculeene le-a trecut cu vederea, le-a inlaturat pe data. De aici si primareclamape, ba Inca foarte vehementa. Fara indoiala ca inainte de Wulfila,aceslea au fost literele runice pe care le-au folosit popoarele nordice;iar hri Wulfila nici nu 1-ar fi trecia prin mince sit inventeze alto caracterenoi, daca Gotii se foloseau deja de cele runice (dar asa cum aflam dincartea lui Bonaventura Vulcanius, De literis et lingua Getarum siveGothorum, Lyon, 1597 $i din cea a lui Johannes Magnus Gothus,Historia de omnibus Gothorum Sueonumque regibus, Roma, 1554,carte in care s-a publicat, pentru prima oars, atat alfabetul getic, cat silegile lui Zamolxis. Wulfila s-a folosit de alfabetul getic ca sa-1 creeze pecel gotic in care a tradus" apoi Biblia cunoscuta sub numele de Codexargenteus, N.T.). Asadar, Gotii nu ar fi avut, la acea vreme, alfabet sinici legi scrise. Acestea s-au nascut de la Wulfila incoace, adica cam injurul anilor 460. Conringius se sprijina si pe relatarile lui Sozomenus(istoric grec din sec.V, N.T.), care in a sa Istorie ecleziastica (VI, 37), illauds pe Wulfila pentru meritul de a fi fost cel dintai inventator alalfabetului gotic §1 care a Iradus in acest alfabet fi Biblia. $i apoi,printr-o mica evitare, adauga navalnic: Desigur Wulfila nu a fost primulcare a gandit si pus la punct literele gotice, ci numai le-a dezvoltatadaptat pe cele grecesti, descoperindu-le pe 9 §i 0." La fel si Claudius,comentatorul Analelor lui Tacitus (XI, 14) care ar fi descoperit trei literenoi le-a adaugat in numand celor vechi latinesti, litere care, zice el,stint foarte necesare. Despre fomzele acestora, a se vedea Vertranius.Lucru sigur este ca folosirea alfabetului fonetic de catre Getii din patrianoastrc (i.e. Suedia) dateaza imediat de dupa Potop, alfabet descoperit peniste pietre splendide de o marime considerabila, asa cum ne-o relateazafoarte limpede Joannes Magnus (Historia de omnibus GothorumSueonumque regibus, Roma, 1554, c.1, cap.7, tot aici sunt publicate siLegile lui Zamolxis, N.T.): De adaugat, din acelasi motiv, legea celui

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dinteii Attin pe care o evidentiaza Messenius din Cronicile lui JoannesMartinus si care sunt in deplina concordanta cu cele mai vechi codexuride legi nationale: aceasta lege de o mare bogatie s-a elaborat in secolul alXVIII-lea de la Facerea Lumii. De ce? Pentru ca se dovedeste, socotesteStiernhielmius ca limba greaca este aceeasi cu cea care a fost a N'echilorGoti (adica Geti). $i, ca sa nu to indoiesti de nimic, literele acestei limbi,ca ale celorlalte de altfel, au fost luate de la Geti (Nu numai Lundius,dar §i M. Crisan sustine acelasi lucru in toate comunicarile prezentate lacongresele internationale din acest an, Targoviste, Constanta, Bucuresti,deja publicate, N.T.). 5i, cel mai apropiat de spiritul meu, si ca sa nuramana nimic neclar in privinta literelor acestei limbi care toate provinde la Geti - ca de altfel in cazul tuturor celorlalte alfabete; vezi ce spuneCl. Rudbeckius in Atlantice, uncle acest adevar este dovedit cu o forta cutotul aparte. Dar $i Cl. Salmasius o spune clar si direct, c5 primii oamenicare au populat Grecia §i sunt autori ai limbii eline, as fost cei veni,tidin regiunea nordicei scilicet. $i la fel stau lucrurile si in alte privinte(ca sa nu vorbesc nimic aici de Palamede $i Simonide) - fara un motivintemeiat probabil vei obiecta vei persista in asta: ca acesta ar fi fostCadmus, care cel dintai ar fi adus literele din Fenicia in Grecia, prinaceasta visa nu se poate nega ca primele litere nu au aparut la popoarelenordice, dupa cum estimeaza mai sus pomenitul Rudbeckius. Caci pedrept cuvant, batranul Herodot (V, 58) marturiseste clar ca Grecii,inainte de a folosi literele aduse de la fenicieni de Cadmus, le-au adusniste imbunatapri (le-au adaptat graiului lor). MerappoOp*o, adicaajustcz", adaptez", corectez"; perappOpto-avreg, zice Herodot, o-cosaw

adica operand unora din ele simple modificari; crcoecov este ionicfolosit in lac de avrwv = lor insisi" / acelorasi"; interpretarea popularaeste mai putin reusita: dupa ce au operat niste schimbari pe ici, pe cola,au inceput sa le foloseasca". Cam in acelasi chip s-a exprimat Diodordin Sicilia (V, p.235, Edit. Laur. Rhodom.): «OVK e apxtic evpeiv,a)2arovg z-vzovg rwv ypa,uparow perczOetvai povo» (nu ei - Fenicienii - aufost primii care le-au inventat, ci primii care le-au folosit"). $i insesiliterele, din respect pentru adevar, ti-1 arata, caci sunt destul deconvingatoare. In aceasta privinta, chiar si Tacitus (Annal. d.l. XI, c.13,la final) cu totul justificat, aminteste ca literatura greaca nu este absoluta

imuabila. Dupa parerea multor teologi, Fenicienii ar fi luat literele dela Iudei, iar Iudeii de la Moise. Pozitionarea nu este de negat: Pamantul

axa lui care inclina spre rasarit, se sfaqesc cu Arabia; la sud se afiaEgiptul; la apus, Fenicienii si marea; la nord, lateral, de-a lungul Siriei,

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dupa Tacitus (Hist., lib.V, c.6, Annal., 1.d. XI, c.14: vezi Eupol. Lib.do regibus. Clement. Strom., lib.I, Horn De convers c.4). Celcare afirma totusi Ca literele feniciene au patrons In Grecia prin Egipt,sustine vanitatea egiptenilor, caci se poate prea bine ca inventatoriiliterelor sa fie unii, iar grecii sa le fi primit de la altii (in cazul de fata,Getii, iar grecii nu le-au primit direct de la ei, ci prin intermediulfenicienilor sau egiptenilor; dar cum Getii locuisera deja Grecia inAntichitate, era foarte firesc ca lucrurile sa stea cum au fost aratate maisus; apoi, intr-un at doilea val, sa fi fost aduse §i de Cadmus, N.T.).

§2. Totusi, ramane ferm pe aceea§i pozitie Conringius, sustinandca inainte de Sueoni Goti, Danii (i.e. Dacii din Dacia de Vest, aziDanemarca, N.T.) au fost aceia care s-au folosit, cei dintai, de legi scrise:... caci se obi§nuia ca primii autori ai legilor sa laude regii, peValdemar I §i pe Valdemar II la al caror nume se mai adaugaadjectivul Scanicae §i Sialandicae , cum a a fost cazul legii promulgate inanul 1163, sub Valdemar I, Cimbricae (in legile noastre figureaza subnumele de Jutarum, Dacia de Vest"), cazul legii promulgate in 1240,sub Valdemar II aceste legi erau, in mare parte, Intocmite dupamodelul jurisdictiei saxonice, dupa cum relateaza Arnoldus Huitfeldius,Marele Cancelar al regelui Daniei". (Praef. Leg. Prov. Fion.). Darincapand pe maini neexperimentate, a fost simplu sa se cads de acord inprivinta acelui drept (legi), asa cum s-a putut vedea, fie ca a fost vorbade corectori princiari, fie de autori prea zelo0 care s-au situat deasupraregilor, laudati mai sus de ate Conringius. Dar la Inceput nici nu eranevoie de un, consens, caci printre altele, §i prin diferitele chipuri de apleda §i prin acordarea de termeni spatiati, in darea hotararilor in proceseavand ca tema cultul profan al zeilor, acestea erau primite din parteacelor cu putere de discernamant sau aplaudand sau respingand zgomotoshotararea (Nu am certitudinea intelegerii depline a frazei, N.T.). Iata caeste o intreprindere grea sa fac o incursiune in istoria straveche a unuipopor foarte cultivat, la care au fost legi de tipul celor pomenite. $i ceeace tine separat de Scani (Scandinavi) cu sigurantA Ca sunt foarteasemanatoare cu cele ale Gotilor, pentru ca din simpla comparare alegilor, socot ca se clarifica totul destul de bine, caci, asa cum sunt, suntcenzurate prin eruditia acestor legi. $i nici nu este de mirare, caci mai demull Scania a fost o parte a Regatului, a fost camara Gotiei (un adevaratdulap unde se pastrau alimentele pentru Goti). Regele Amundus /Slemme / a fost cel care a separat Gotia de celelalte tart, prin granite.Vezi fragmentele de legi ca anexa la legile vestgotice: An gamble

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Weistgiotha Kainarken emillan Swerige och Danmarck (,,Despregranitele vechi ale Gotiei de Vest cu Sueonia si Dania"). Cat privestelegile Danilor (Dacilor de Vest), inchipuieste-ti o ingramadire de cuvintealandala (in text este verbotenus, cuvant care nu figureaza in Quicherat,N.T.), fiindca distinsul Conringius cam asa intelege (lucru cu care nupop fi de acord fara a rosi); poate tocmai de aceea nu este urmarit cuseriozitate, caci chiar si in legatura cu Sueonii si Gotii, in fata cuvintelorClare daspre legi, increderea in autori este de neinvins si prin permanentafoarte sigura a unor documente de arhiva se poate sigur trage o concluzietrainica firs nici o sovaire.

§3. Cu cats claritate ni-1 infatiseaza Jornandes pe Deceneu cafilosof, care la Strabon (lib.VII, 16 $i XVI) este numit AcKaivcog. Cumtraiau concetatenii lui prin legi (acute de el, care scrise fend, s-au numitpeinei asteizi Bellagine. Ce vrea sa exprime cu adevarat cuvantulBellagines sau Bylagines, cum figureaza in codexurile manuscrise.Inteleptul si prea vestitul om de litere si de stiinta BonaventuraVulcanius, in notele sale la Jornandes (p.m.I79 urm.) socoteste caBylagines nu este un cuvant gotic, ci un cuvant corupt provenit din limbagotica. Crede ca luerurile au stat astfel: Welhagen" este forma contrasa- din motive de economie de limbs - a lui Welbehagen, ce vrea sainsemneze bine", foarte placut" si de fapt Bellaginele nu sunt altcevadecat principiul bunului plac. Dar in adnotarile facute la PaulusWarnefridus (De reb. Gest. Longob., lib.IV, p.m.281) se sustine ca princuvantul Bylagines se intelege quaerendum (ceea ce trebuie sa fiecautat / voit / dorit", N.T.). Cl. Verelius, intr-un schimb de scrisoripurtate de mine cu el, este de parere ca, in consens cu toate operelemanuscrise, prin Bylagines nu se poate intelege altceva, la cei vechi,decat dreptul civil: asa concep legile patriei eruditii nostri. Expunereafacuta de ilustrul Vulcanius, in afara noutatii temei, ne pune la curent cuscrieri inedite, cu vestigii de o valoare cultural-stiintifica inestimabild.Parerile mele se gasesc in prefata carpi lui Verelianus, pe care acum oposeda distinsul Wolff, pe care se vede clar $i Inscrisul de mina al liVerelius. Ce mai incoace si incolo? In fragmentele juridice ale patrieinoastre stravechi se intalneste mai ales acelasi p,lozs (vorba",cuvantare"), pe care deopotriva II demonstreaza legile tiparite (c.XV,Tinghr.; Wessman 1. c.XIX, Tinlbr., Wesig.)

§4. Dar la Goti (i.e. Geti) aceste legi au fort negate (refuzate), intimp ce se foloseau de ele; pe vremea lui Deceneu insa, au cunoscut o

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perioada de maxima inflorire: Vinod nu era inteles de ei ca pe latinesculLag, dar c5 foloscau acest cuvant in vorbire, caci adesca se intalneacuvantul Vinod in loc de cel de Lag; printre altele, it gasim §i in scrierilelui Wulfila, §i nu numai Vitted, ci biuths care era folosit de cei vechi,tot in loc de Lag de la cuvatul gotic Biuthan, insemnand a porunci ";tocmai de aceea, dreptul nescris sau obi§nuinta / obiceiu / cutuma eraadesea numit biuths (vezi §i Stiernhook, De jur. Vet. SueonumGothorumque, lib.I, c.1). Iata un exemplu: Pentru c5, nu fara temei, sepastreaza in loc de lege cutuma inveterate (consuetude) aceastainsenineaza drept C017Slittlit de obipmincii." (vezi §1 ..obiceiulpainantului" in legislatia noastra, N.T.), o subliniaza Julianus (XXXII,D. de legibus), unde, dup5 cateva interpolari, urmeaza: Caci iata ce esteimportant: oare prin sufragiu i§i exprima poporul vointa sa §i nu prinlucrurile inse§i §i prin fapte? Desigur ca da. Tocmai de aceea s-a retinutacest lucru, foarte just de astfel, ca legile sa poata fi abrogate nu numaiprin sufragiul legislatorului, ci §i printr-un consens tacit, adicadezob4nuinta." Aceasta nu inseamna deloc c5 Lag era pe atunci ignoratde Goti. A§a cum biuths vine de la biuthan / biuda, tot astfel Lag vine dela Lagian / Laga. Trebuie aratat, inainte de toate, ca este falsA ideea calag este de origine roman5. Pentru c5 Lag, azi ie§it din uz, mai folositfind Leigh, inseamna umil", claramat", culcat la parnant", exact cuacela§i setts cu care it gasim la Vergilius (Ecl., II, item, Iib.XII, Aeneid.spre final, conf. Liv. lib.VIII, c.35, Nep. Atit. CXII, Cic., Orat., III §iVI, In Verr., p.m.108, lib.IV, Orat., X, p.261, lib.I, De Invent., p.71 etlib.I, p.118, precum §i la Heren., lib.I, p.7). Tata exemplul luat dinVergilius (Eel. XI) unde adjectivului latin umil, deborat la peimant iicorespunde in gotica 1-huniles habitare casas. Et / Ille humilis,supplexque, oculos dextramque, precantem Protendes; equidem metal,nec deprecor, inquit; utere some tua." (Cei umili locuiesc in colibe. Siacel umil ridicand mainile §i ochii, implorand mila zice: Eu nu cer s5 toinduri de mine, mi-am meritat soarta; bucura-te de soarta tar), uncletrebuie notat totodata deosebirea dintre verbul precari (a ruga", a cereprin rugaminti") §i deprecari (a abate din drum prin rugaminti"). DeciLiggia insemneaz5 jacere §i cubare, a fi culcat", a z5cea", in timp ceLoggia = ponere, locare = a pune", a geza"; laga = fimdare,disponere = ordinare = a stabili", a geza solid", a pune in ordine",a aranja". Caci iata-1 pe Cato (De re rustica, la inceput), cum spune:lvlajores nostri sic habuere et sic in legibus statuere" (= Stramo§iinostri a§a cum s-au administrat, tot astfel au statuat prin legi). De ce?

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Pentru ca lagian se intalneste la Wulfila, in locul latinescului ordinare(..a pune in ordine"), caci acesta pare sa fi fost in uz chiar si la acei Goticare, pe atunci, locuiau in afara granitelor national; deci limba lor. dincauza ca traiau amestecati cu alte neamuri, era si ea mixta; dar nu negnici faptul ca chiar si in epocile precedente, fusese corupta. Cel maiimportant lucru, dupa cum se vede. este a dreptul (jus) nostru se numeaLag. In prefata lui Birgerus la legile regale Uplandice (?) pot fi cititeurmatdarele: Land skul med Lagum byggias / och ey medweildzwarkm: ty att tha stande Land wed / tha lagum filgies"(..Regiunile au nevoie de legi care sa nu fie statuate prin forts, caciocrotirea for se urmare§te prin cutuma / interpretarea corecta a legilor").De aceea este nevoie de cuvinte explicative de tipul celor existente inprologul legilor Wessmanice (?). Dintr-o ratiune cu totul justificata, vomgasi adaugat in preambulul legilor lui Helsingius: Wari ey lag a Linde /tha gate engin boody firi" (daca o lege nu este in vigoare in provincienimeni nu este obligat sa se slujeasca de esenta ei"). In prefata luiWaldemar II (in Leg. Jur.) sta astfel scris: Wet lod skal mand Landbygge". Se cuvine sa se bazeze pe lege provincia (regiunea) sipopulatia. Iata ce spune imparatul Justinian in Digestele catreTribonieni (Culegere de hotarari ale celor mai straluciti jurisconsultiromani, alcatuita din ordinul lui Justinian; Tribonianus a fost cel maivestit jurist sub acelasi imparat, de aceea tagma, colegiul lui a capatatepitetul de tribonian, N.T.): autoritatea legilor consta in aceea ea eaordoneaza corect lucrurile divine si cele mane". $i cel mai corect ospune Samuel Puffendorf (1622-1694, publicist german si autor al uneilucrari intitulate Dreptul naturii al oamenilor. N.T.) care (in J.N. etG., lib.VII, c.1 ultimul spre final), subliniaza: Caci Plutarch a privitlucrurile cu multa intelpciune, data find inclinarea oamenilor spreobligatii cu mult peste puterile for naturale, cand a socotit ca findabolite legile cetatenesti (dreptul civil), se pot institui onoarea §i paceaneamului omenesc, prin decretele lui Parmenide, Socrate, PlatonHeraclit." Asadar, acesta este efectul legilor: cele sfinte $i tainice sa fiedezvaluite justitiei, caci intotdeauna trebuie actionat cu sentimentreligios si respect fats de cel drept $i bun, numai asa vor putea fiascultati cu cel mai mare simt de raspundere - caci «vopooerripara cogzapa ovv eeovv vol.4opeva» (Normele legislative trebuie sä concordecu cele religioase.")

§5. Chiar din primul capitol al Codexului de legi ale Gotilor deVest, colectionate de diversi magistrati ai acestei regiuni, Bureus

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mcntioncaza emigrarea Golilor in Grecia si Tracia. Capitol, ce-i drept,plin de nelinisti, caci trateaza despre plecarea for din patrie spre TaraMina. din care unii, dupe ce au purtat lupte cu o, serie de imparaliorientali. find in trccere prin tarile lor, s-au rcintors acasa in Reim( iaraltii s-au asezat in tarile acestora. Cine ar putea sa conceapa cu mintea sisä insenmeze cu pana de trestie cite procente de eroare contin toateaccstca? Dar din randurile anterioare reicse ca ar fi plecat din motivereligioasc. Tu ce crezi? Esti sigur pe ce spui? Cantareste, rogu-te, toateca sa nu to deeeptioneze confuzia facuta de tine intre legi corecte $ivicioasc. Daca ai consulta manuscrisele vechi, atunci ai vedea ca existsnumai &ma lcgi care se deoscbesc puternic intre ele: una din ele estefoarte veche, iar cealalta este de data mai recenta. Cea despreultracunoscuta plecare a Gotilor (Geti lor), despre care am pomenit maisus, este demonstrate cu cuvinte absolut convingatoare, precum estestabilit si in textul urmator: ..Ingsins mans Ars taker then Man iGircklancli sittr" (Asadar absolut nimeni nu are dreptul sa-si revendicedreptul la mostenire in acest regat, care si-a fixat resedinta in Grecia").$i aeurn, iatil cum se pledcaza cauza celor care au plecat de foartecurand. Wander man hal oc nacka at heinkyunum / oc stiger fotum offosterlandi: timer skulu arwer warn ar skyldasti waru hanum / tha hanheman for / an han komber eig (rimer till hemkynna." (ce1 care intoarcecalcaiul si capul spre vecini si piciorul a iesit din patrie, acela nu mai aredreptul sa se intoarea in ea: nidele pe linie civila (agnatie) sau bazate peconsanguinitate (deci, rude naturale numite si cognatio. spre deosebirede agnatio, N.T.), care in momentul emigrarii acestuia se aflau inpreajma lui, acestia it vor mosteni"). Ce s-o mai lungesc? Daca maiexists vreun codex in manuscris in care acestea se citesc confuz, nu credsa se fi intamplat in toate cazurile la fel: deci trebuie examinat fiecare inparte cu proprii ochi. Ce ratiune a impus finalmente acest lucru? Latipografic s-a scris altfel? Oare? Dar se editeaza nenumarate altecodexuri in aproape toate domeniile $i disciplinele activitatii umane, nu-iasa ca nu sunt en greseli? Dar in ziva in care se aduc manuscrisele celormai bune opere serise, nu be corecteaza altii? Apoi se impune autoritateaunei lecturi populare (vulgate). Aceasta insa nu poate fi in daunacelorlalte situatii, de vreme ce $i in acest caz / proces totul este separatprin paragrafe: oricat de bun orator ai fi $i un foarte puternic Iegiuitor inproccsele cu care to intalnesti si in care, de regula, se obisnuia sa se deao hotarare rapids, tot poti gresi. In afara de aceasta, sunt situatii - vreo 60de legi $i de codexuri mai recente care sunt amestecate cu altele mai


vechi / legate in aceeasi culegere vulgata: in cazul for sau sunt spuse clarlucrurile sau pot fi lesne distinse uncle de altele. Te vei grabi sa spui cacelelalte legi e mai putin probabil sa se raporteze la un context referitorla primirea de catre Gop - care au fost mai intai in Sannatia. - ba chiarsecole - apoi au emigrat in Tracia Grecia - a unei mosteniri pe care oasteptau din partea patriei. Dar spiritul legii este altfel prefigurat deeat1 -au inchipuit ei; caci s-a reflectat indelungat, spre a apara cat mai bineadevaful faptelor. Aici se cuvine sa pomenim ultima eolectie de legi aGotilor de Vest, toate legile reperate si toate constitutiile tuturortimpurilor, Para discriminare, care s-au adunat prin propria for autoritate,aceasta adunare de legi neavand nevoie de vreo recunoastere sau de vreoconfirmare solemna din partea regilor. Aceasta pentru ca, impreuna cumine, sunt toti aceia care si-au aruncat privirea pe vechile documente(incunabule) care o marturisesc o sustin; si, daca noi tacem, atunci omarturiseste cu prisosinta codexul de legi. Asadar, legea, de abia de laimensa emigrare incoace exists si mai exists astazi, desi, secole in sirdupa aceea, nu a putut fi consultata. Tot astfel sunt astazi nenumaratelegi, vechi $i deteriorate si nimeni nu stie de ele. Acestora li se adaugacoloane funerare uriase si monumente de piatra ale caror inscriptiigraiesc de la sine; aceste pietre au fost ridicate intru pomenirea vesnica aunor eroi de seama, cazuti in Grecia si Tracia sau in alte locuri care aufolosit armele victorioase ale Gotilor, au ramas ca semne fulgeratoare alevirtutii lor. Pe vechile pietre $i incunabule este scris Girkia, Grikia §iGirklandi, insemnand euvantul Grecia, corupt. S-a gasit deseori siGrikum, Grikium §i Girkium (unneaza un text scris cu litere runice carein traducere inseamna: inchinat unui peregrin care a murit in Grecia",N.T.). $i intr-un viitor apropiat, dupa cunt bine ne dam seama, vomdispune de volumul integral privind inscriptiile gravate pe pietre, scrisecu caractere runice de tipul acesteia, prin aleasa stradanie a erudituluiHadorsius Johannes; volum a carui aparitie a inceput deja, sub auspiciibutte.

§6. Aceste culegeri de legi au fost intocmite de catre juristii pecare i-am numit provinciali si pe care noi astazi ii numim Lagmann. Cuaceeasi ocazie, fereste-te sa le dai crezare for care nu stiu din ce aparentaa erorii, nu se sfiesc sä sutina ca acestea gasite ar fi tot ce a mai ramas inSveonia din puterea judecatorilor provinciali care ar fi fost tot atapa cappretori erau la roman (pretorul era magistrat roman, ales dintre nobiliiprivilegiati - patricienii - care, in timpul Republicii, era al doileademnitar in stat, atribupa lui find aceea de a face dreptate; apoi, rolul lui

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va fi mai ales cel legislativ, emitand edicte cu indicatia datei intrarii forin vigoare. scopul si regulile dupd care se orienteaza. Colectia acestoredicte formeaza dreptul preiorian sau 01701Y11* prin opozitie cu legilevotate cu regularitate; cu inmultirea strainilor, a luat fiinla, pe langdprelorul urban §i altul peregrin; cum statele germanice, in legislatiajurisdictia for s-au orientat dupd dreptul roman, de aceea si coincidentelein situatii; nu e mai putin adevarat ca, la randul lui, statul roman s-ainspirat mai intai, partial din legile Iui Samo lse prin vlaho-pelasgo-etrusco-geto-daci, stramosi inclusiv ai popoarelor nordice, mai alesgermanice, cu care ai nostri se inrudeau indeaproape si care, cu multinainte de cladirea Romei (753 i.e.n.), locuiau inclusiv pe locul actualeiItalii in toate collurile lumii, N.T.), edicte care abia fusesera propuse peun tabel atasat acestora de cdtre magistratul numit care, pe toata perioadapreturii, trebuia sa existe ca legi si apoi s5 fie impuse - a carui putereInsemna puterea Imperiului (MAJESTAS Imperil), de fapt atribuitapretorului (1. XI, in fin. D. de Just. et Jure). Insusi Cicero (lib.V, Act.In Verr. Orat. VIII, in fin) vorbeste despre Edictele si putereapretorilor: Chiar si aceste edicte not puterea Pretorilor si celeprivitoare la stapanirea Iui Apronius, la furturile savar§ite de sclavi dintemplele lui Venus, la alte jafuri, trebuie duse pand la capat. De ce nu inloc sä fie cumparata hrana, sa se dea pe degeaba? De ce nu, sa fieumpluta camara, dupa bunul plac, tot gratis, mai mult, sä ti se dea $i omare suma de bath pe deasupra? De ce nu, tot felul de prejudicii $icondanmari ca urmare a unor grave insulte si ultragii, sa nu fie achitate?Astfel, acei judecatori care, in nici un chip, nu au tolerat toate acestea, si-au indeplinifsau nu datoria?" Aici trebuie notate locutiunile damna pati,a suferi condamnari" si damna perferre (a executa Ala la capatpedepsele"). Chiar despre puterea pretorilor vezi din nou la Cicero(lib.VII, Orat. X, Verr., p.m.243) unde vorbeste pe larg despre fasciilepretoriene ale caror ornamente graiau despre puterea demnitatea for inimperiu; ei erau singurii care se ocupau de procesele puse pe rol, eidadeau sugestii in imprejurdri procesuale ambigue etc. Ne stau marturiinu numai textele legilor vechi (Confirmat. Leg. Upsal. An. 1296,confirm. II Suderm. A. 1327), dar si istoriile regilor aiitici, dup5 cumeste $i Konung Olof Haraldz sagu (p.89); Sidhan satti thet up underLaghman fin. (c.XXV spre final; Tingbr EE.), de unde reiese clar caaceste legi au fost compuse de Gotii de Vest, iar regii nu au facut altcevadecat sa be confirme, sa be promulge, dupa ce fusese consultat poporul (eposibil printr-un referendum, N.T.).

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§7. Asadar, puterea regilor a fost intotdeauna mare si a rams caatare oricat de mare este ea, fata de cele sacre, ea trebuie sa fie chiararhitectonica, cum se spune la greci, la Aristotel, de pilda (Po lit., lib.VII,c.8) apzacicrovuoi, adica foarte bine organizata $i ierarhizata, caciultragiul adus zeilor - repz To eezov en-y.x),Ela - a fost intotdeauna egal cucel adus regilor si a lamas ca atare; s-a intamplat deci ca legile regatului,deli intarite printr-o folosire indelungata a lor, sa fie violate si Medicateuneori: Vezi $i Olf. Saug. (c.XCII): Alh. Svear wilia hasa forn laug /och filllan rats sinn" (Toti Sveonii vor sa uzufructeze din pfin de legilefor vechi"). Conform acestora, intotdeauna trebuia sa Iii orientat inslujirea unui anume scop. Desprindem acest lucru din toate legile vechisi din incunabule in care seas ele concern intru totul. A se vedea $ifragmentele c.v.q. VI din Kongr. M. Ericsons IV q. VI cod.-tit.; K.Christof. Betl. A. .MDCLII; caci, dintr-un motiv intemeiat, intr-omasura cu totul neinsemnata, nu concern. $i, asa cum stau lucrurile incazul ingurgitarii alimentelor (din stomac se duce sucul alimentar, cucare ne hranim, in intestine, de aici ajunge in intestinul median /mezenter / pang la vene; caci prin receptacolul comun situat aproape derinichi, numit ductum thoracicum, de acolo ajunge in vena numita demedici subclaviculara; astfel se amesteca in vena cava, de undeacumulat, va fi impins in orificiul / auriculul / drept at inimii; din inimaprin nenumarate artere, se va raspandi in intregul corp, in toate colturileacestuia), tot asa stau lucrurile $i cu cetatenii; din impozitele platite an dean si care sunt adunate de catre chestori $i administratorii finantelorstatului, o parte din aceste sume va merge la trezorerie (bugetul de stat),pentru cheltuieli de intretinere a porturilor, pentru plata facturilor debunuri $i alte marfuri de interes public; si de aici se vor face platile prindiferite cai moduri, $i unor persoane particulare, dar $i statale care prinserviciile for mentin vigoarea $i spiritul vital al naliunii, contribuind lamentinerea sanatatii publice si la unitatea dintre componenteleimperiului. Desigur ca au fost cazuri de tulburari iscate din arogarea $irevendicarea unor drepturi necuvenite din partea unor corupti caurmare a abuzurilor: uneori acestea mergeau pand la a pune patria inpericol. De la David caruia, pe buns dreptate, i se spunea cel slant,toate celelalte erau sfinte, inclusiv oracolele, dupa cum ne este marturisitprin cuvinte foarte dare. Cel care ridica mana asupra regelui, nu poatefi nevinovat". Hod will komma sina hand wijdh HERRANS Smorda ochblifwa osLyldigh ?" $i Sedate Herren thet wara langt ifta mughatt iag skall komna mina hand wijd HERRANS SMORDA ", iar la

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Plutarch (A., CX, XCIII, «rpaxvc povapyoc ovz InrevOuvog Kparei»,.,regele, folosindu-se de dreptul sau, este inatacabil", legal, nimeni nu-1poste trage la raspundere-). lath ce spune Anaxarcus dupa Plutarch:dial, to zpatcrov two toy Kpatouvroc karov», Tot ceea ce este facutde cel care donme$te este drept". Iar senatorul Terentius cf. Tacit,Annal. (lib.VI, c.VIII): Pe tine, Principe, zeii to -au investit cu judecatasupreina a lucrurilor, iar noua iii s-a rezervat gloria supunerii". Asa seexplica de ce intre bautura $i °spat, Alexandru, pe nedrept, a poruncit sa-fie ucis Clytus. Macedonenii au hotarat sa-1 masacreze in lege, ea pe unnemernic, ba chiar a fort privat de mormOnt, caci regele deiduse ordinsa nu fie inInanat. A$adar, era incetatenita ideea, chiar $i in randul celornecredincio$i, ca, pe pamant, regele este acela care imparte dreptatea luiJupiter, deoarece regele este investit cu acest drept, este imaginea luiJupiter: a$adar, tot ce hotara regele, avea forla unei legi pe care nimeninu o putea combate. Vezi $i Curtius (lib.VII, c.2 $i Pomp., in notele la h.1.). Desigur, au fost adesea voci care pledau pentru adulare, ca eventual,legile sa fie promulgate dupa dorinta tuturor, ba chiar s-a incheiat unpact al societalii urnane, a$a incat acesteia nu regele ii parea a fi de rea-credinta, ci puterea lui nemasurata (Fullmyndig Konung) reglementataprin lege. Si condipa de a imparati era ca nu trebuia sa se bizuie pealtceva decat sa-i fie atribuita unuia singur. Si de aceea trebuie sa se facadeosebirea intre ceea ce vrea sä insemne Majestatea (puterea suprema)linand de persoana la care ea s-a comis $i care se nume$te personalifaces care a fost hotarata la nivelul cetatii sau a poporului, care va finumita realei,(vezi Grotius, De Jure B. $i P. lib.I, c.12 $i 7). Dar maiexists $i alte opinii in care subiectul Majestatii actioneaza ingemanat -comun $i propriu - $i care se instaureaza pe baza unui sunet subtire deflaut, traducandu-se prin puterea de a domni, data rapid de la Dumnezeu(in idiomul comun pe loc), cand exists posibilitatea ca poporul sa aleagaunul sau mai multi, care va / vor domni in locul lui Dumnezeu (vezi $iCasp. Ziegl. la d.q. VII a lui Grotius). Acestuia regele nu i se va supune,Oki el nu are a da socoteala cetatenilor; dar o asemenea supunere va ficautata de catre to care poarta cu sine rabdarea ultimelor acte nejuste.Cam in acela$i sens s-a exprimat $i Curtius (lib.X, c.III): Popoarele caresunt sub regi cinstesc numele for ca pe cel al zeilor." Pe buns dreptate,ne sftuie$te Grotius (pe 1.b. $i P., lib.I, c.IV, n. VIII $i urm.) sä nu fieincalcata aceasta lege $i, de fapt, nici nu este incalcata. $i nici nu seincalca puterea Regilor nostri $i nimic nu este de mai mare importantadecat ca situatia sa fi fost examinata de cane un consiliu convocat al

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prietenilor, caci consilierii $i administratorii (banuiesc ca erau un fel deportarei, N.T.) nu erau conducatori. °neat de buni ar fi fost ei,nu erau conducatori, ci erau chemati sa explice decretele foarte ample $ifoarte oniamentate ale conciliilor. Tocmai de aceea, Cicero, in Prodomo sua (p.m.222 urm.) foloseste formula: prin acest consiliarius,prin acest functionar, care la Phaedru (Fab., II, 7) $i la Plinius (IV, 17)se gase$te sub forma consiliator de la consiliando; la francezi conseiller;§i, dupa parerea mea, aceste cuvinte trebuia sa fie respinse ca find false,barbare sa fie inlocuite eu expresii a consiliis (de catre comisionari), apedibus (sclavi de cursa), ab epistohs (prin scrisori) de adaugat in eel de-al doilea caz - formule prin care cei vechi, dupa obiceiul strabun,exprimau necesitatea ca un sclav sau un libert sä fie supus unei pedepse.Alte fragmente ale altor scriitori (Plaut. Epid., I, II, IV; Mil. Glor. IV,II, XXII) care se regasesc in cartea de fats, trimit la acela$i subiect."

§8. Am aratat deja c5 la Sveoni $i Goji, dintr-un obicei naturalstravechi, dar $i prin obiceiurile lor, s-a voit ca legile sa fie stabilite dupaun ritual $i sa fie pastrate cu sfinteine, de aceea citim ca spre a fi fost maitemeinic pastrate in mintea tuturor, in vechime, la o zi $i la un locdinainte stabilit, legile erau recitate $i corectate in fiecare an (All Laugha enum dagh"). Acest lucru se regase$te in fragmente de legi antice,consemnat ca atare. Acest obicei instituit ca atare, de a explica $i corectalegile, se deg-411ra nu numai la sate $i in provincii, ci $i Ia craw, bachiar $i in rnunicipii. Intentia legiuitorului era ca legile civile sa fie cumare grija transcrise $i minutios corectate (um median summar), spre a fiabsolut identice pe tot cuprinsul imperiului (Konungzbr. S., c.XXIII) casa nu se strecoare nici o neintelegere $i sa fie invatate uniform, cf.Quintilian (Dial. De orat., c.XXXII); aceegi specificare - uniforme -este facuta $i de Macrobius $i mai tarziu de stralucitul Cellarius (Class.Immerito damnat. Antib.).

§9. Am spus um median summar. Fara indoiala ca cuvantul an,adica ar, are la origine litera cea dintai, dar $i cea mai simpla, vocala a,care inchide in sine conceptul de a se naste" al lui habeo (eu am"), deuncle arra, Terra, Alta, gotica fater, tats" (Eust., ILIAD.; ILIAD 9,.Ulph. Mat. VI, V, 9), concept pe care Grecii, in analiza originiicuvintelor, pur $i simplu 11 ignora. La ebraici acesta se prezinta subforma IN care trebuie pus in relatie $i cu teneo (eu posed") $i cuconfine° (eu tin, mentin"); gadar, ar = an, pentru ca Soarele seinvarte$te in jurul Pamantului, trecand prin 12 semne care Ia greci se

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numcsc wbiaxos §i in care se imparte Pamantul si de la fiecare sewn seintoarce din nou $i porneste mai departe.

De aici s-a numit anul rotitor (annus verlens), care se roteste",asa cum se &este $i la Cicero, C. Nepos, Suetonius, Macrobius si la

at aril wendis. cum figureaz5 in unele fragmente de legi -

jamnlanga. De asemenea, HAzou xept000c, circuitul, revolutia soarelui".Desi nu stiu cat de mare este dcosebirea dintre anul solar si cel sideral,despre care vorbesc cu mai mutts a:fere matematicienii, Soarele, prininclinarea, ramanerca imobil5 $i prin reintoarcere, face sä se roteascaanii si anotimpurile prim5vara vara, toamna si iarna dupes regulinaturale, cum observes Seneca (Nat. Q., lib.II, c.XI), se invarteste chiar side la o lung la alta afirma Plaut (Pers., IV, IV, 70), iar de la Cicero (ExTimaeo Plat., lib.De Universit., p.m.201), invatam ca astrele str5batcerul prin convertire, de la Solstitiale la Bruma le si viceversa; Lucretius(De R. N., lib.V). $i apoi, printr-o ordine nets a bolpi ceresti, se v5dcum se scurg, anotimpurile $i anii se scurg". $i spre finalul aceleiasiarti: La templul semet al lumii, la crugu-i de veghe stau Lund $i Soare,in juru-le lumina varsand din belsug, invatandu-i pe oameni ca anii seIntorc si timpul se trece." $i tot Lucretius: Odata ce vara-i trecuta,Capricornul apare odata. cu el, se asterne $i bruma; iar and se-nvarteste spre Cancer, se-asterne solstitiul $i Luna se vede murind inspatii de luni spatii de ani ce-i consumes chiar El, sfantul Soare, candse-nvarte mereu in nesat". Iar Tibull. (lib.IV, Paneg. Ad. Messal.):

Cat de placut ne simtim cand anul se-nvarte spre yea.

Prim5vara incepe odata cu echinoctiul de primavara,

Vara, odata cu solstitiul de vara, toamna odata cu echinoctiul detoamna,

Jar iarna, odat5 cu solstitiul de iarna."

Asa ca se vorbeste despre vara cea noua, in prima parte a verii sauinceputul ei; o alta este cea medie sau coapta §i, in sfarsit, o a treia etapaeste cea extremes sau de imbeitrcinire; despre acestea toate se poate vedeala Lucretius (lib.V, De R. N.) si despre cea medie sau adults (coapt5). Lanot se spune median summar, cu exact acelasi sens; ea este aceea careintoarce anul. De la Cicero (De Nat. deor., lib.II, p.m.35 $i urm.) aflamca la popoarele africane, Soarele este acel ce defineste anul, adica timpulverii, atunci se socoteste ca se trece dintr-un an in altul. De aceea, la ei,

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anul este mai mare decat la noi, deoarece exists mereu aceeasi pozitie acerului $i a astrilor: asa ea noi cand numim anul acelora al XII-lea, spreexemplu, va fi completat cu 854: Milli (anii") la romani se numesc siaestivi (de vara") sau aestivo die (intr-o zi de vara"), pentru ca invacantele de vara (feriis aestivi) forul era Inchis judecatilor, nu aveau locprocese.

§10. Din cele notate pans acum, socotesc a este suficient de clarde ce la Romani se defineste anul prin vara (vezi si Gell., Noct. Att.,lib.II, c.XXI $i XIX, c.V). Faptul ca la cei vechi a fost luat in considerareacest timp al anului ca find de bun augur. La Greci, ca la Romani, sefacea trimitere la legi in functie de vara; atat la Cicero (lib.II, Delegibus, spre final), cat si la Platon, se probeaza Ca orice discurs desprelegi, avea loc intr-o zi de vara, dar despre vacantele de yard in caretribunalele erau Inchise vor vorbi alte documente.

§11. Intr-adevar, Inca de pe vremea lui Odin, asesorii trebuia sa fiein numar de 12 si pentru ca pentru tine, cititorule, acele timpuri sunt preaindepartate, ti le vom aduce sub ochi, numai intoarce-ti privireasufeltul catre ele. Odata sosit in cetatea Sveoniei, Odin, ca sa-i fie de bunaugur sosirea lui acolo, a facut ceva ca sa ramana legat de numeleSigi Sigtunam, adica a instituit un numar de 12 prefecti care sa slujeascadupa obiceiul pamantului; asa ceva era in vechea Troia. Din prefatascrierilor Eddice aflarn cum se desfasurau procesele la cei vechi:Skipothr ar Hauffiingiar i tha liking sein i Troio voru setir XIIhaufihingiar at canina Landzlag Haufihingial", urea sa spuna principii

adica Haubith sau haufut, cuvant caruia in latina ii corespundecaput greaca Iacocca-, la Gobi li se spune haubith, haubitisinsemnand caput §i capitis (capul", al capului") in latina; a se vedea ceputin difera h de c. Printre altii, acesta este Scaliger (De causis ling. lat.,lib.I, c.XXV), care demonstreaza ca h nu ar fi decat un c aspirat, osituatie pe care astazi o intalnim frecvent in suedeza. Acest fenomen itintalnim si la vechii Sueoni si la Gobi, precum $i la Troieni, care de faptnu suet altceva decat stramosii Gotilor / Getilor, dupa cum reiese dinlegile sacre scrise, care ne erau comune. In obiceiuri, zic judecand dupaforma In care se desfasurau judecatile, ei se serveau, ca noi, de unconsiliu de o religiozitate extrema. Ne stau la dispozitie fragmente delegi foarte vechi, precum istoriile si analele care le confirms cu puterede lege. Nu war that swa / at Othin aff theim tolffwar domarin: sidhanstaddis swa / at Kunungr en firi seatir a Thingi. Ater gafs that swa sem

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syrsi war / at Kunungr a went mann duom i hander sattia: thedomarar aghu thing sokia a rcittoin thingniagh" (Iata ca in acestcolegiu de doisprezece se dia. $i Odin, el insu$i judecator, apoi $i-a facutaparitia un altul care-1 reprezenta pe rege la judecata. Din nou, ca invremurile dintai, s-a stabilit ca doua sä fie partile din care sa se compunao judecat5 (cred ea se refers inclusiv la avocatii acuzarii $i ai apararii,N.T.), care sa pledeze in proces la ziva stabilita, conform regulii").A$adar era nevoie de dosiprezece judecatori in sustinerea partilor. Deaceea, $i in zilele noastre, sufragiile adunate laolalta ale asesorilor senumesc Domare. Totqi, uneori numarul notabilitatilor era doar de zece,a$a cum voi demonstra in alt loc. Tocmai de aceea avem Tuai sau duau,adicS Duo, adica erau doi a earor sarcina era cu totul demna decredibilitate gi de tot respectul. Despre cei doisprezece asesori serelateaza $i in legenda Hervarat (Hervarat saug., cap.XIV): hail hielttha med sier tolff spekinga / tha er sitia skildu yfr ollum bandamalwn"(Doisprezece erau pe atunci (in vremea regelui Heidricus), dintrebarbatii cei mai intelepti, care erau chemati sa cerceteze procesele celemai grave"). Doisprezece zic spekinga, aceasta vrea sä zica barbatii ceimai impunatori in domenii $tiintifice $i in cunogterea faptelor, caci infor nu veneau oameni de pe ogoare, nu de la coarnele plugului, nu dindomeniul negustoriei rurale veneau, la procese neobipuite, fiind tradgiin justitie, nu. De aceea Spekinga vine de la spaian, speia, spana, deunde latinescul specio, ceea ce inseamna speculari, esse in speculis,adica a examina foarte atent, a simti, a mirosi ca un copoi, foarteprofund", nojiune pe care Cicero (lib.', De Divin., p.m.94) o definqteprin sagire, care este egal cu praesagire, adica a simti viitoruldinainte"; de aici suedezul spa, intelept", precum $i spaikingur,spekingur, filosof". De ce? Dar nu din aceea$i radacina, pe Tanga multealtele, este $i spelunca, gr. omplatov $i o-iniAug, lat. specus ( caverns ",grota", profunzime, sensul din text, N.T.); dar chiar $i species nuinseamna imaginea lucrului, caci adeseori ni se infati$eaza forme care nusunt in realitate, dar ni se ofera imaginea (este vorba de notiuni abstracte,filosofice, N.T.). In versiunea adnotata de Cl. Verelius la Cicero (DeDivin., p.97.), ace0a sunt numiti judecAtori. IatA ce citim in legenda luiOlof (Olofs Saug., c.XC): Olaft Kunungr hasdi jafran med ser XII enuvistrustu menu; deir satu yfr domutn med honour / oc radu umbandamal" (Regele Olaus avea intotdeauna doisprezece asesori foarteintelepti pe care ii consults in procese cu treburi foarte dificile"). Ace§tiRadu din text, prezenti $i in numeroase alte locuri, inseamna barbati"

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prin care se putea invinge papa la capat, caci aceasta se intelege prinRadu (oare aceasta sa fie si etimologia numelui de barbat la not ? - N.T.),erau prezenti mereu in consiliu regelui, ei mai erau numiti si Radmetmsau mai corect K11111111gS Radinenn, sfetnicii intelepti ai regelui".Asesorii de odinioara ai judecatorilor au fost numiti Rademenn, aka cumsunt numiti ei $i in zilele noastre, in orase, pe intregul cuprins alregatului Sueoniei. Din ultimele fragmcnte ale memoriei stravechi alegilor, desprindem urmatoarele: Kunungr a nembd med ser satiatolsmeinn" (Asesorii regali (caci erau prezenti char $i in consiliile sacrenumite Konungs Radmenn) erau in numar de doisprezece"). Konungrskal nembd firi sik seitia / oc lagmadr a Thingi" (Doisprezece asesoriregali si tot atatia judecatori trebuia sa fie prezenti m provincie, inabsenla vice-judecatorului regelui. Acelasi numar trebuia sa fie prezentsi in cadrul proceselor desfasurate in regiuni, dar nu al unui teritoriuminor (popular se numeste Herad sau Hundari, ceea ce in zilele noastreinseamna un teritoriu care numara o suta de sate). A se vedea fragmenteasemanatoare ale celorlalte codexuri si mai ales pe eel al regelui Ericuseel Mare si care, dupa cum se poate vedea, concords cu legislatia invigoare pe tot cuprinsul patriei noastre. Numai ca asesorii nu erau numiti

judecatori (v. Tingbr. Upsl., c.XXVII, c.XXXV; Konungsbr., c.X,c.)00(IV, c.XLI). Atunci cand asesorii indeplineau si func(ia dejudecatori, era precedata de o formula speciala,a§a cum o gasim relatatala Cicero (Pro Mil.), la Seneca (De mort Claud.), din nou la Cicero (InVerr., VII, lib.IV, p.121), de pilda: Daca cineva mi-ar cere onotabilitate, to -a$ numi pe tine, pentru ca to ma cunosti cel mai bine"(Seneca); Sa refuzi prietenii, char daca procesul este nou, chiar dacanu-1 cunosti pe reclamant, acela absentand, s-a constituit aceasta instantsde judecata, din stima fats de acesta", unde este numit chiar aparatorullui Cicero, cunoscator al acestuia, care cunostea procesul lui si s-a unitcu avocatul. Pe mine, zise el, ca unul care cunostea treburile juridice, pemine au vrut sa ma angajeze ca aparator al intregii cauze" (v. si Cicero,In Verr. Divin., p.m.56). Dar nu si cu chestorii. Pe acestia Cicero i-aunit cu judecatorii: Care este grija mea, zice, sa judec cu intelepciune?De ce nu la fel si cvestorul?" Aici se poate foarte bine observa cajudecatorul trebuie sa fie ingenios, foarte intelept qi drept. In legislatianoastra este namd namdemeinn de la neimna care inseamna a numi".Deci, cum spuneam, asesorii aveau obligapa sa cerceteze §i nu set

judece: In primele sentinte se condamna sau se achita, dar nu prin acelesentime care, conform legilor, trebuia sa fie din nou puse pe rol. Falla

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eller fakia / oc ey Caci sarcina judecatorilor era si aceea de apune in balanta capacitatea prefectilor, sa cunoasca perfect dateleproccsului $i, pe baza de legile sacramentului, sä scoata regulamentar depe rol o cauza (sa o rejudece) pentru a estima, in cele din urma; corect ojudecata. prin argumente capitale indestul de convingatoare, caci e foartesimplu, fara probe suficiente, sa condamni sau sa achiti; iar legile nu potfi aplicate corect, dach nu se stapaneste cum trebuie jurisdicia. Aceastara(iune a judecatii a fost bine cunoscuta si evidentiata ca atare si in forulattic, dupa cum ne relateaza Xenophon (Sympos., p.m.520): «Kai oKinozollouAoc: OVK Erz E911 Ey.0) zpog CTE avriAeyeiv a),Aa (.51a 9EpOVTOJV. ecoq

rag yiticoovg, Iva cog Taxio-ra ezoco o Ti Oil Ka0elv 1l arorlo-al» si

Cristoboulos zise: nu sunt suficiente motive ca sa ma opun; iar din primainstants nu reiese clar, ca sa-mi pot da seama pe data, daca se cuvine sacondamn sau sa ache). Desigur a prima sentinta iii are importanta ei laAeschines (Orat. in Ctesiphont.). De asemenea la Cicero (lib.I, DeOrat., p.m.164, Ed. Sturm.) care explica acelasi lucru in cuvinte putine:Socrate a fost condamnat nu numai ca urmare a primelor instante(sentin(e) prin care judecatorii stabilisers doar atat, sä-1 condamne sausa-1 absolve, dar tocmai prin acele legi care trebuia sa fie din nouinterpretate, slefuite, regandite, wimoi, cum se spune in pasajul citat dinXenophon, pentru ca acest cuvant vine de la verbul ,,eu judec,numar, socotesc", caci sunt adunate voturile tuturor si sunt numarate maiinainte de a se fi dat sentinta de condamnare sau de achitare. Aceasta lagreci se exprima prin wrovnigno-zg (achitare printr-un vot) alta esteKaramozcng .(decret de condamnare). Ce se intampla asadar dacaopowimoi (cei care au drept de vot egal cu altii) nu sunt toti prezenti?Atunci se facea apel la conceptul de tor (universal) pentru ca erau incea mai mare parte. Iata ce desprindem din Dionisius din Halicarnas(lib.VII): Din cei 21 de tribuni, 11 it achitasera pe Coriolan (celebrugeneral roman din secolul V i.e.n., care, deli adusese servicii stralucitepatriei, atragandu-si ura multimii, aceasta a refuzat sa-1 numeascaconsul. Acuzat apoi de catre tribunii poporului, a fost condamnat la exil.Refugiat la Volsci, dusmani ai romanilor, pe care Coriolan ii invinseseodinioara, el s-a instalat la portile Romei. Senatul si poporul, ingroziti,i-au trines in zadar mai multe solii spre a-1 indupleca; era pe punctul de aataca Roma, cand, in sfarsit, s-a induplecat de rugaminple mamei saleVeturia sotiei sale Volumnia, N.T.), dar daca ar mai fi fost Inca cloudvoturi, s-ar fi aplicat sentinta de achitare «bia Triv zoowimnaw (dincauza egalitatii de voturi"). Caci voturile nu fusesera egale, ci cu until

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mai mult legat de achitare. lath ce spune Cujacius, comentand peAristotel (lib.XII, obs., c.XVI, Arist.. c.VI, Po lit., c.II Joach. Perionius,viers): «taiplov To mu; 71.eloo7 oqav» (Justitia se face atunci cand drepteste ceea ce e vazut de mai multi") sau cum se exprima Perionius:atunci cand un drept este analizat de cea mai mare parte, in cele dinurma, se poate spune ca este drept". Ace Iasi lucru este valabil $i in cazulcelor ce tin de intregul regat, adica de jus patrium (dreptul civil): Avonthefie !Weller siu of them folla / vari faltr" (Atunci cand din 12 saptecondamna, condamnat sa fie"). Ce se intampla and voturile decondamnare si de achitare sunt egale? In acest caz, Grotius (De I. B siP., lib.II, c.V $i XVIII) este de parere ca judecata dreapta ar trebui saincline spre achitat, care sentinta, in acest caz se numeste humanior(mai uman"). Acesta este si cazul din Orestia lui Euripide: <<orav iaavyevowraz vitmot wraveraz 0 icaviyopoupevoc") (in prezen(a voturiloregale, acuzatul este achitat"); judecata care concords perfect custravechiul sistem al jurisdictiei suedeze: Nu an sier willia beria / ocsier falls / tha agu their witzord sum woria willia" (Sase voturi pentrucondamnare, tot case pentru achitare, invinge ideea de eliberare"). Acestlucru a fost inserat apoi in leOle ostgotice, ba chiar In toate judecatilein intregul regat al Sveoniei. In procesele penale, lucrurile sunt putin maicomplicate, mai ales and ne aflam in fats unui scelerat. Vezi ce spuneCicero (I, spre final, in De re jud., conf. Orat. VII si ult. dinIn Verrem, p.124). In procesele civile, insa, lucrurile stau cum am aratatdeja, dar e bine de vazut ce dezvaluie Zieglerus (Ad. loc. Grotii cit.,c.VII, Konungs dr. S. Ratteg., art. )(XXIII), ale carui idei, de fapt, nudifera prea mult de cele ale strabunilor nostri.

§12. In ce priveste conceptul de jus jurandum, oferim opinia luiValerius Maximus (lib.II, c.ult.) de la care aflam ca se fa'cea deopotrivaapel la divinitate ca juramantul aceluia care, in timp ce urca la altar,parea judecatorilor ca nu credea suficient in zei, nu era luat inconsideratie, deci se punea la indoiala sinceritatea spuselor lui. Astfel,Aristotel (Polit., II, 6) cere chiar ca judecatorul sa condamne un astfel deacuzat sau martor. De aici locutiunile sacramento rogare aliquem (aruga pe cineva prin juramant sant"), sacramento dicere sententiam (aexprima o opinie sub juramant sacru"), sacramentum folosit frecvent. Inloc de jus jurandi / juranduin, Plaut va folosi juramentum pe care itconsiders mai corect decat sacrament= pe care it considers caperfidum, folosind verbulpetjurare (a jura stramb") (Cistell. II, 1, 19 si26). La fel ca Plaut si Cicero (Pro Rab. Posth.), care va face uz de

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verbul peferare, cu acest sens. Vezi si Horatiu, Carm. Od. XVII). Cf.Hesychius (p.m.916), orpeic ecot ;Tapa L-0).01,1 EV TOI A1-70EIN Op KWTerato) (In legile lui Solon gravate pe tablite de lemn (To awv = tablitade lemn pe care se gravau legile") scrie ca se jura pe trei zei - Jupiter.Neptun §i Ceres"), iar uncle tribunale pe oilao)i.cov Trarpcoog KaiAqpiraw Kat big Bao-tAEup> (.,pe tatal Apollo, pe Ceres si pe regeleJupiter"). Faptul ca la Greci se jura, conform unui ritual sacru, pe tatalApollo, aceasta era Kara ra zarpia, i.e. din obicei stramosesc" (decicutuma, N.T.). Acest cult al lui Apollo ca warpcoog, patriarlial", a fostdeopotriva numit hyperborean sau barbar. $i ce urea sa insemne de faptKara ra 7raTpia, daca nu Kara rpm, de uncle rpm (trei) la Hyperboreenieste numarul eel mai important acceptat in ritualuri «Tv& zavraoebacrai» (Arist., De Cod., lib.I, c.1), Toate lucrurile sunt impartite intrei", «Kat zavra ra avOpcoirtva Tpiac. OVVEXCl», numarul trei este eelcare intruneste toate cele umane". «Ka Ocurep yap coao7 Kat ofirvOayopezcoi To irav, Kat ra ravra» (Astfel ca chiar si Pythagoreenii punmult pret pe el, caci la ei totul si toate sunt determinate de TREI"). Deaici a patruns si in lucrurile sacre si in legi numarul trei. Vezi siJamblichus, (Prot. C.v. in Vita Pythagorae), c.28. Aceasta opinie esteconfirmata si de Platon (Epinom., p.m.924) care afirma ca Grecii auprimit acesti zei de la Sciti, adica de la barbari, impreuna cu multe alteprecepte, cultivate cu mita religiozitate prin oracolele din Delphi.Despre jure jurando in acest fel exists relatari in nenumarate locuri dinlegile noastre, atat in cele mai vechi, cat si in cele mai recente, uncleintalnim frecvent urmatoarele formule: Med sed thera, Med Sec, SedTolfinanna, sed siu Manna si altele asemanatoare (Snorr. in Sivar.Thor. §i Vita Hacqui. Olafs Saug, c.CXVII, Scheff. Ups. Ant., c.X,p.141 §i urm. si in Sag. et legibus veteribus passim). Atat in viata detoate zilele, cat si in superstitiile religioase, s-a mentinut in patria noastraobiceiul de a se jura pe Neptun sau Attin, pe Jove sau Thor, pe Ceres sauFreya, aflam atat din fragmentele de legi, cat si din legende sidocumente istorice. Formula cea mai veche suna cam in felul unnator:Hialpi mier sua Freia Thor oc hin ahnatki As, asa sa-mi ajute Freia(Ceres), Thorus (Jupiter) si Marele Attin (prin care se intelege inclusivSoarele sau Apollo)". Dupa aceea s-au introdus numele si imagineaasiaticului Odin. Si acestea sunt legitime, despre care si Cornelius Neposrelateaza: De aici se ajungea la judecata in cazul incalcariijuramantului, prin uncle elemente, pe baze absolut legitime eraicondanuiat, tradus in instanta de 11 barbati, care, dupa obiceiul


Atenienilor urmau s5 to condamne la supliciu public". Un numar deunsprezece barbati trebuia s5 fie. conform Codului de legi civile foartevechi in vigoare, pentru a pune in aplicare supliciul in public al celorcondamnati, precum §i prefectul acestora care in legile vechi Bircensienese numea stupagrewe. Si grewe sau gerewe, de la particula verbala Ge(de obicei prefix) rewa care inseamna a cerceta cu grija", a cercetapentru .a gasi ceva", a urmari pans la capat", de unde grewe inseamnajudecator", pretor", ,.cvestor ", pentru ca, dup5 regula judiciara, trebuias5 se cerceteze foarte grijuliu. Apoi s-a instituit obiceiul, dupa cel alstramo§ilor noWi, inclusiv la popoarele limitrofe ale Suediei, ca aceiacare, prin na*tere, barbatie, faima §i fapte se dovedesc a fi eminenti,dep4indu-i pe cei care apartin ordinului ecvestru, ci ca urmare ademnitatii for cu totul exceptionale, sd fie improprietariti prininaugurarea unui ritual solemn (in caz ca nu aveau avere suficienta sprea face parte din ordinul ecvestru, N.T.), primiti de rege (ca sabieri) ingarda personals in semi de recuno§tinta vepica. $i, legat de aceastacalitate au fost char numiti Kunungr swerdtakare (sabieri / scutieriregali), ca §i in Hirdskra Jar /ar (cf. §i Rubr. Um Hertu ga eid Aegid.Girs in Vit. R. Er. XIV). Acest cuvant gotic ar putea fi tradus la alteneamuri prin ivirea unor situatii de lupta, in care ei se avanta cu toataardoarea sufletului, chiar daca adesea ei risca sd fie striviti, and, incuvintele nu *flu caror alte limbi, se sugera ideea ca ei nu se indoiesc defaptul ca va interveni, pe negteptate, Minerva §i se va rezolva totul(aluzia este la situapi similare frecvente in Razboiul troian, N.T.). A§acum am putut constata in multe afaceri dintre oameni foarte inteleptisand ei au fost intrecuti nu atat de ate altii, ci de catre ei De laRea deriva chiar Rafft / Kzmungr / Reiffi / Reffingarthing / ReifftellerLandzthing, comitii avand sarcina de a judeca pe acei care pacatuiauimpotriva sanatatii ordinii publice", dupa cum explica Verelius. Vezi§i Joan. Oeting (De jure limit., lib.I, c.V), Olofs Sag., c.XCI, c.XXXV,Kongbr., c.IX si X, Verelius in Lex. Scand.).

§13. Dar mai exists §i o alta lege foarte veche De gestatione ignitiferri (Despre puterea fierului inrosit) vizand probarea nevinovatiei inprocese dubioase, introdusa in acest regat ()data cu religia cresting; spre afi sigur ca nu s-a strecurat nimic fals, dupd exemplul lui Poppon care celdintai a introdus-o in Dania pe baza invataturilor lui Cristos, pe vremearegelui Erik al Sveoniei si Daniei. Legea era conceputa mentinuta pebaza urmatoarelor cuvinte: Allir dzdsmal standi undir fame or GutzDomi.: wardir ikier at 'Linn / se saktauser / brennt at tarni / heti fined

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reuri toate procesele dubioase se aplica metoda fierului inrositin foc spre a proba nevinovatia astfel era supus judecatii luiDumnezeu; prin fier este purificat vinovatul, prin fier condamnatul estecorect pedepsit."). Apoi iarasi: Nu wanis than sak tit them tha war the!swo farst i Laghum / at then skuidu walla sit med Jarne ok Gudz Donti(Vezi Sticrnhook de Jure ver. Sveon. Gothorumque, lib.I, c.8 giFragm. leg. Antiquiss. Loccen. Antiq. Sveogoth., lib.XI, c.4 c.XVIIIGudzard). Oamenii care erau odinioara acuzati de crime tainuite, se -stabilise, din primele $i cele mai vechi legi, ca prin fier este insasijudecata lui Dunmezeu.

Asa ca in acest mod nu puteau fi trecute cu vederea fapte reletinand de miezul problemei. $i apoi aceste judecati nu erau constituiteatat pentru pedepsirea raufacatorilor, cat mai ales pentru cercetareaminutioasa a cauzelor care au condus la savarsirea faptelor reprobabile.lar atunci cand subiectul procesului se raporta la ceva foarte rusinos, secerea, cu atat mai mult, o maturitate extrema din partea judecatorilor, iardaca era implicat $i aspectul religios, atunci procesul era scos de pe rol.Asadar, in acest mod nu puteau fi trecute cu vederea fapte spre a-ipurifica. Acest gen de probare era si un soi de provocare anecredinciosilor despre adeverirea doctrinei ceresti ca find cea maisigtu-a, deli nu singura, dar, in orice caz, singura cu adevarat sacra. Cuocazia aceasta se proba si gradul de credinta in Dumnezeu, pentru ca uniiapelau la numele lui Dumnezeu, cerandu-i ajutor sau la cele sacre, tinandde zei, altii blestemau taisul fierului care-i strangea picioarele. Desigur,pe langa altele, aflam si din incunabulele cele vechi, din care un exemplumi 1-a transmis contele Ioannes Heisig, care mentioneaza pe Tiburtius,fiul unui oarecare Cromatius, la care se vede clar ca opinia sa i-a fostiznpusa. Este demn de toata increderea urmatorul text extras dinfragmente de legi foarte vechi (Loccen. Antiq. Sveogoth., lib.XI, c.4 $i17): gripin / oc gaffz honoin watd at offra Gdzihom alla trada barsotter abreinnar, de glodtrzun Tiburtius giorde kors for sinoin Fotom / de trodoraddir barfour wta glodenar / oc sang Gudz loff/ oc sagde: mik thykkirsem iak ginge 'Min at rasa blomstre i mires HERR a Jesu Christi Nampn(oAtunci Tiburtius a inteles ea nu-i mai ramasese decat o alegere - sau sale serveasca acestor zei" niste fictiuni sau sa se lase strans la picioare cufierul rosu sa se plimbe astfel. Tiburtius ins& sezand supus sub semnulcrucii, cu picioarele goale, inlantuite de taisurile lantului incins in foc, cuvoce tare a inceput sa cante, aducand laude lui Dumnezeu, adaugandchiar: Mi se pare ca simt niste trandafiri cum imi mangaie, ca in alint

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duios, picioarele, in numele Domnului meu Iisus Christos".» Cum insa.dupa cum am mai spus, la profani a fost mai intai in vigoare acest modsacru de a judeca, i s-a spus in Dreptul Pontifical Roman, cu un termenpopular Judecata Dumnezeu (Gottesurteil sau Gottesgericht ingermana, N.T.), nu a fost acceptat de Biserica lui Christos. (D.D. ad cit..cap. D.c.XVII, q. I, Edzorbr. 01.). Devenit o bucata de vreme capitolimportant in jurisdictie, in cele din urma se demonstreala a fi totalneprobatoriu si provocator, atata vreme cat Dumnezeul cel Mare siputernic este zugravit ca unul care pune la incercare pe necredinciosiprintr-o practica cruda. Asa se explica de ce, In patria noastra a fost incele din urma abrogat, In timp ce in alte regate din regiunile crestinate,mai era Inca in vigoare (II q. V., c.XX, cap.ult. ext. De purgat.Vulgari). Regele Jarl Birgerus a fost cel care a abrogat aceasta Judecataa lui Dumnezeu. Exemplul acestuia a fost urmat $i de fiul sau Magnus,ba chiar $i de nepotul sau; toti regii Sveoniei Goplor an condanmatacest mod de judecata. Mai mentina'ndu-se pe ici pe colo prin greselineaose, sub domnia lui Erich cel Mare, a fost total desfiintat, pe intregcuprinsul Sveoniei: Arfdabalkar / Helsingicarum legum. Forty atArkibiscup Olaswer kiordi at Jarnbird war ater uptakin i HelsingtaLandi / sidhan hon war aslagon i kunung Magnusa oc kunung Birghirsdaghum: tha staddis thane i Stockhohni of alt kunung Magnusa Radh /sum kunung dr badhe Sweriki ok Norghi / at Jarnbyrd skulde aldrioptare wara. Ok toks therfore samu ratter swn form war tolf mannanampd / um Ilion mal Jarnbyrda mal waru: ok skal bolas fore hwart malsum kampd sallir / swa sum Chet at han ath tarni fallin wrdi" (Caci dacasub arhiepiscopul de Upsalla, Olaus, s-a obpnut o diminuare in folosirea,judecatii divine" prin practica fierului inrosit, de-abia sub obladuirea $iautoritatea lui Birgerus cel Mare a fost abolita de pe cuprinsul intreguluiRegat. La Stockholm chiar a avut loc un consiliu al Senatului prin careBirgerus a fost recunoscut ca Marele Rege al Sveoniei 5i Norvegiei, caciEl, printr:o lege mai aspra, a fost acel care a abrogat numita legediving "). In locul ei s-a introdus un jus jurandum al celor doisprezecebarbati, asa cum fusese mai inainte. $i, ca 5i mai inainte, cu mitaprecautie, aplica pedepse cu acelasi simt de echitate, cu care le aplicau siinainte de intrarea in vigoare a acelei legi, acurn, dupa abrogareajudecatii cu fiend iiu-osit" (cap.II, q. I).

§14. $i ca in multe alte cazuri analizate, $i la Greci avemechivalentul acelei judeca crude, in cazul institutiilor sacre: astfel canici nu poate fi socotit daca intr-adevar avem de-a face cu lucruri sacre,

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ritualul pare insa sa fie asema»ator, in cazurile indoielnice, asa incatcercctand cauza niai atent, nu se poate trage o concluzie nets daca a fostsau nu in discutie un caz sacru. Un exemplu clar de acest fel, ni-1 oferaSofocle in tragedia Antigona. Polinice (unul din cei doi frati - altul esteEteocle - care s-au ucis reciproc in batalia data pentru ocuparea tronului.acesta din unna luptand de partea Thebei, a patriei lui, Polinice,impotriva, amandoi fii ai lui Oedip si ai Jocastei, N.T.), conformordinului dat de Creon, unchiul for si tiran temporar al Thebei. a ramasneingropat; Creon &Muse chiar un edict prin care se condamna la moartecel care al' cuteza sa -1 ingroape. Sora lor, Antigona, a comis pe ascunsacest fapt. Se pusesera straji care sä pazeasca cadavrul lui Polinice; intr-un moment de neaten tie a acestora, s-a comis incalcarea poruncii; unuldin strajeri trebuia sa duca cumplita veste lui Creon; s-a tras la sore cinesa mearga, iar acesta - pentru a nu stia cine comisese fapta relatealatiranului fapta astfel:

«De villa omul asta nu-i!

Ca to ziceau: Eu nu stiu, n-am vazut!"

Un fier

Rosit in jar not 1-am fi strans in main, prin foc

Am fi trecut, am fi jurat pe zei ca nici

Faptasi n-am fost $i nici c-avem ceva de in din

Cu cel faptas ....»

(trad. George Fotino, Bucuresti, Ed. Albatros, 1979)

«Dpev 8 &wpm Kat inthpoug atpetv won, Kat zvp 3tepa-en,., Katee0vg opKW2TOTETV.D

Iata ce spun vechiul scoliast (Vet. Schol. Ad. h.t. Antig.):pubpoug ficurgeiv Kat zup inrepficuvelv, proba cu fierul inrosit in foccu focul justitiei". Este de notat chiar din acel loc opiccoporlic, jurejurando, prin dreptul de a jura", trebuia sa depuna juramantul solemn intimp ce picioarele ii erau legate. $i apoi, in aceeasi tragedie, in ce feltrebuia ea, Antigona, sa -$i ispaseasca crima", dupa sentinua data deCreon, inchisa, ingropata de vie: qr8T1KOV 68 to '&ovrac Karopuoo-eiv»,iar la Geti era obiceiul sa se ingroape de vii". Acest lucru este confirmat

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de legile noastre stravechi, fapt prezent in nenumarate fragmente de legialte documente.


CAPITOLUL IVRezumat

§1. Nu incape nici o indoiala ca pe vremea lui Zamolxis au existatlegi scrise. Marturie ne stau scrierile lui Joannes Magnus $i Jornandes.§2. La ace$tia se adauga $i autoritatea lui Ablavius. De aceea$i pareresunt $i ceilalti autori greci $i latini. §3. Toate acestea se pun de acord $icu opinile $i judecaPle locuitorilor greci din Hellespont $i Pontul Euxin,de pe vremea lui Herodot. §4. Unele corecturi aduse textului homericacolo uncle vorbe$te despre Pythagora. Savanpi filosofiei au fost numitiodinioara sofivi. Totu$i, prin argumente puternice, cei care se invarteauin jurul lor, i-au etichetat cu acest epitet. Parerea lui Herodot desprelaca$ul subteran al lui Zamolxis. §5. Acordul $i armonia perfecta dintreincunabulele vechilor Goti (adica Geti) cu Herodot. §6. Nici codexurilemanuscrise mai receiite nu sunt diferite. In suita neintrerupta cu codexulacesta, se gase$te $i acela impodobit cu numele unor regi importanti, subtitlul lui JOANNES al III-lea. §7. Chiar $i afirmatiile lui Strabon sunt indeplina concordanta cu cele ale scriitorilor no$tri. Locul lui Laertius inaceasta tema $i corectat $i explicat.

§1

Socot ca sunt suficiente $i foarte dare dovezi, ba char stravechi,care sa ne permits sa afirmain ca pe vremea lui Zamolxis au existat legiscrise. Joannes Gothus, de pilda, relateaza ca Zamolxis, odata intors dela Pythagora in patrie, a inceput sa imparta$easca Geplor preceptelefilosofice legile de our pe care el le invdtase de la dascalul sau (Hist.Sueon. Gothorumq., lib.III, c.15); Jornandes (De Getarum siveGothorum origine et rebus gestis, c.V $i XI), el insgi scriitor got, dinrespect pentru cei vechi (Lundius II are in vedere mai intai pe DioChrisostomus (sec.I) care a scris un tratat Getica $i care i-a servit camodel lui Jordanes, dupa cum repetat o marturiseve, N.T.) carescrisesera istorii anale ale Gotilor (i.e. Getilor sau $i ale lor, caci a$acum am subliniat-o repetat $i cum o spune clar $i Lundius, Gopi erauGetii Inca nesedentarizati, a$a cum fusesera $i cei de la gurile luiBoristhenes - Nipru, despre care nareaza Dio, N.T.) consemneaza caZamolxis $i Deceneu au fost de o erudipe extraordinary $i caconcetatenii lor be sunt foarte recunoscatori pentru legile date.

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§2. Dar din multimea autorilor pe care Joannes Magnus ii lauds -Ablavius, Dexippus, Dio Chrysostomus, Orosius ($i el nu s-a gandit lascriitorii cei vechi), laudand marele spirit de dreptate al Goti lor, mai suntdoi, dintre multi altii, care vorbesc intr-un singur glas: NicolausRagvaldus (Orat. Basi. Hab. et supra allegat.) Paulinus Gothus(Hist. Arct., 1ib.I, c.40), demonstrand convingator ca justitia, puternica

majestica a Gotilor provine din Suedia. Tot aici se cuvine sa-1adaugam pe eruditul Vulcanius Brugensis pe multi alp scriitori, detoate neamurile, care s-au ocupat de Goti, Geti $i Sciti, o intreaga seriede altii, enumerap mai sus chiar de mine (in Epist. Ad Ord. Fris. Hist.Jornand. Praef.).

§3. Desigur, despre Samolse, in deplin consens cu locuitorii grecide la Hellespont $i Marea Neagra, din vremea sa, o marturiseVeParintele Istoriei, dupa cum o subliniaza Cicero (lib.I, De legibus.;Herodot, lib.IV, c.95), pentni ale carui carp - ISTORIILE- recitate laJocurile Olimpice, intreaga Grecie a $tiut sa-1 stimeze". Cuvintele luiCicero sunt in deplina consonanta cu toate manuscrisele $i carple noastre$i care sunt la dispozitia cititorului bine intentionat. Iata glasul batranuluiHerodot (c.IV, c.95): «Tov ZaApo'4"-tv rourov eovra avOponrov bov).euo-eaev Eapw 6owlevo-az be 17v0ayopi1 rcoMvlio-apxou. evOevrev 8e yevopevoveilevOepov....», ca. Zamolxis a fost un om $i a slujit ca sclav luiPythagora, fiul lui Mnesarchus din Samos. Dupa spusele lor, Zamolxis

dobande$te libertatea apoi, adunand nive bogatii man, se reintoarceIn patrie. Cand $i-a dat seama ca Tracii traiau in conditii rele ca ni$tebrute, el insu$i educat dupa obiceiurile ionice $i de aceea mai $lefuitedecat cele care erau la Traci, caci traise la un loc cu grecii $i cu ilustrulerudit Pythagora, si-a construit o casa de oaspeti unde el primea pe ceimai deosebiti concetateni ospata invatandu-i ca nici el, nicicomesenii nici cei ce se vor ngte de aci incolo, nu ar trebui sa moara,ci sa mearga intr-un loc unde vor trai vesnic $i se vor bucura de toatebunurile alese. In timp ce facea acestea pe care tocmai vi le spusei, elconstruia o locuinta subterana; cand fu gata, disparu din fa ;a Tracilor,cobori in ea unde ramase fillip de trei ani; intre timp, tracii crezandu-1mort, i1 fegretau plangandu-1; in cel de-al patrulea an, se arata priviriitracilor $i astfel el facu credibile preceptele pe care be daduse lor."Acestea le:a relatat Herodot, orientandu-se dupa vorbele care circulau laba$tina$i. In capitolul imediat urmator, deci, 96, Herodot spune clar canu se increde total acestor spuse privind locuinta subterana, ci maicurand socote$te ca Zamolse a trait cu multi ani inaintea lui Pythagora,

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ca a fost un om, nascut pe p5mant getic, dar zeu al Getilor: (Herodotse mire de un popor ca eel al Getilor care cred in nemurire, dar care°data supusi de Persi, sub Darius, au intrat in armata lor, fare s5 se()punk aceasta pentru c5 ei, opinez eu, locuisera cu .mutt inainte aceletinuturi, in Geiha sau Gem. 15ng5 r5u1 Oxus, Amudaria de azi, ceea ce i-adeterminat pe unii cercetatori, printre care $i M. Kogalniceanu, säconsemneze c5 Getii ar fi originari din Persia: Geto-Dacii insa au trait, incele mai vechi timpuri, in absolut toate colturile lumii, plecand din Daciade Apus, unde - in opinia mea - au aparut prima oars: marturie ne stau $ieschimosii din zilele noastre, ca se poate / s-a putut tr5i si sub calota deghea(a a Oceanului Septentrional $i apoi s5 nu uitam e5 foetusulparcurge, in viata intrauterine, o parte din stadiile pe care le-a parcursregnul animal - vertebratele in spe(a - pada la omul de azi; asadar, omula fost mai intai amfibie, mii sau milioane de ani, apoi a devenitcontinental. Priviti, vä rog, o mors5 si o sä vd uluiasca asemanarea ei cuomul; cred c5 tot in aceste limite trebuie interpretate si sirenele" siprezenta celor doi pesti in vechime si care mai apoi a capatat o conotatiecresting, N.T.).

§4. Am redat intocmai ce a spus Herodot, neschimband nici o iota.Astfel, discursul acestuia despre Pythagora ca despre sofistul cel maislab, «on Tco aa-Oevecrano ovcolcmi», imi pare asemanator cu chipul incare Homer it descrie pe Ajax ca pe eel mai slab dintre Ahei («ouica9auporarov Axamov») care, este stiut ca a fost unul din cei mai viteji(lui Lundius ii scapa un amanunt: legat de istoria Troiei, au fost doi eroinumiti Ajax: unul, fiu al lui Telamon, invins de Ulysse in disputa privindarmele lui Ahile si, innebunind de durere, strangula trupele gecilor,crezand ca sunt ale Troienilor si dandu-si seama de eroarea savarsita, sesinucide; al doilea Ajax este fiul lui Oleus, care dup5 asediul Troiei,naufragiaza si se refugiaza pe o stance, de unde ameninta cerul (aluziafrecventa Ajax amenintAnd zeii" este proverbial5), apoi este inghitit devaluri; deci Lundius i-a topit pe amandoi in unul, poate nici nu a gresitavand in vedere contextul, N.T.). Atari expresii se gasesc frecvent lascriitorii latini, dup5 cum observe Vorstius (De Latin. falso susp.,c.XXV) si expertii in filosofie s-au numit mai inainte soficti, caci acestiaprintr-o expunere mai putin onesta gi urmarind si un castig rusinos, eraprofanat in cele din urma numele filosofiei; dedandu-se la artificiisubtile, ei de fapt inraiau pe alpii, atacandu-i prin expresii ingenioase, insubiecte uneori scandaloase, deturnandu-le in ipoteze paradoxale:«zapabc*vg vzoBecrez2), asa ca ei si-au meritat numele de sofip. Si,

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astfel, nedep4induli conditia lor, in ce privqte povestea acelei locuintesubterane relatate de Herodot, ei nici nu au respins-o, nici nu au aprobat-o, ci mai degraba au acreditat ideea (de altfel exprimata direct deHerodot in cap.96, N.T.) anume Ca Zamolxis ar fi existat cu multi aniinainte de Pythagora (a se vedea §i Plat. Protag., Incr., Hel. land. lainceput, Cic., II, Acad. Questio); la inceputul capitolului imediaturmator, unde din nou vorbeve despre Zamolxis, Herodot spune: fie caZamolxis a fost un om in came oase, fie ca a fost un demon al Getilor,sa fie sanatos!" (OCITE 8E EyEVETO rig Zapo):Og aVepONT0g, Eli' en 6(2111COV

Tx: Feniim ourog envcopiog xaiperw». Si totu§i nu trebuie sa punem laindoiala faptul ca, chiar inaintea lui Herodot, au existat scriitori care aurelatat la fel: Cicero (De claris orationibus, qui dicitur Brutus,p.m.266) insqi afirma ca au existat asemenea poeti, ba char inaintea luiHomer, care 1-au cantat pe Zamolxis in poeziile for festive.

§5. Cu opinia lui Herodot se pune de acord §i opinia, demos detoata increderea, a uneia din incunabulele noastre: Pyrsti warSamolthius sa er Lag jiamsordi medh mykli snilli / han warPythagorassa l'harahl i Sarney. Han for ficYlsgiswi hingat til alsheriarthing. Han bygdi har Htvs oc baudtill sin Kunungi oc ollu stonnonni umall Svithiod pa raladi han vid pa er med honour sate t Hollini atNatvardi / oc Diyckio sina samanhasdu / at han Odain weini oc theflinstad Odains: Litlu sidar hwars han vr asyn aldra thera / och eptr thrijara Dag apnadis Jardr / tha kom han ater til war: pui trudu allir menuthan all genmali hwad i thessu mall sagt war" (Samolse a fost celdintai care, cu un deosebit mqte§ug §i-a scris legile, el care fusese sclaval lui Pythagora din Samos s-a eliberat, a sosit la not comitiileformate din cetatenii stran§i lalolalta din intregul imperiu al Sueonilor,au vent pentru a-1 sarbatori_ Cu intelepciunea lui care intrecea cu multpe cea a celor adunati in for, el a construit o cask in care a invitat caoaspeti pe rege pe top nobilii. Acolo, printr-o cuvantare care a duratmai mult decat cina, a sustinut imortalitatea zeilor eroilor la Scitiidisparuti, ca nemuritor va fi el §i cei din neamul sau dintre multepopoare, insuflandu-le totodata ca acesta este locul nemuritorilor; numult dupa aceea, a disparut dintr-odata. Dupa o absen(a de trei ani, s-arotors din nou printre ai sai spunand ca aceasta are legatura directs cuspusele lui de mai inainte. Ma intreb oare daca mai exists un exempluasemanator in care sa se poata face dovada legaturii dntre vorbafapta?").

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§6. Mai exists $i alte dovezi care suspn aceste spuse. $i de ce nu?Doar mai exists inch o serie de carp recent aparute care pans maideunazi erau manuscrise. Sa ne oprim la codexul regelui Joannes al III-lea $i sh revedem multe alte manuscrise $i, cu stima pe care o datoram,sh le interpretam. Nu to Indoi, eaci iata ce serie aici: Sammaledes warell Varn fodt of Gotherne / som liente Pythagoras uthi Graecien. ochkirde of honour himmelstekiz / Gudz walla / och att othskillia andt ifrangods gem))) bokliga konster. Then samina drog Own Graecien och tillAegvpien / och larde ther the Riders Jordon) och Gudz dyrkan soin thehade. Sedan drog han till sift Fadernesland igen / och blef en Oswerste iKonungens Radii / och hwad han beslutade / thet kit Konungen set bliswaeffter han hade forstand alt skillia ondt isfran gods. Then samina gaffig iehn Jorkuula / dar han salt och studerade och !bland alle andre sijnestuderingar drag han uth Sweriges Lag / ther then menige Man weethsig att esterriilla" (Deja se nascuse in acest ream al Gotilor (i.e.Getilor) tin copil, care, de indata ce se facuse mare, s-a angajat sclav lafilosoful Pythagora, vestit in toga Grecia care cunovea ca in palmssuccesiunea stelelor, cultul lui Zeus $i diferenta dintre bine $i rau. Apoi,ajungand in Egipt, s-a instruit in institutiile $i religia acelui popor $i, incele din unna, s-a intors acasa. Pe acesta, Regele 1-a primit cu marecinste $i 1-a avut ca prim-ministru, iar El $i treburile regale $i pe celedivine le administra pe toate prin vointa (prin semne cu capul). Acesta,din cauza oboselii, a coborat in caverns, iar acolo a intocmit legislatiaSueonilor pe care Intregul popor o duce mai departe la unna$i").

§7. A coborat, spun, in pe$tera, a carei intrare o voia ne$fiuta. Camin acela$i chip nareaza $i Strabon aceasta istorie, scriind ca Zamolxis arfi intrat intr-o pe$tera care era inabordabila celorlalti (af3arov wigailing) (Geogr. VII, p.m.207 $i urm.). Spre a-1 irnita pe preceptorul lui,care tocmai intrase in pe$tera numita Ida (Bic TO Jbazov icailoupevovavrpov), a incercat sh intre $i el, Zamolxis, in pe$tera, susline Malchus(Vita Pythag.). Adaugh-1 pe Laertius (De vita Dogm. et apopht.Philos., lib.VIII, De Pythagora), uncle afirma ca 1-a primit Pythagora«oovitov Zapogiv w Teraz Ouovo-z, Kpovov vouzovreg aigc: Orio-ry

Hp000rog)) (pe sclavul Zarnolxe, pe care Getii it considers sfant, dupacum relateaza Herodot"). $i de$i stralucitul barbat Isaacus Casaubonus lanotele pe care le face in acest lac, afirma CA ar fi o gre§eala de ortografie

ca, in consecinta, ar trebui revizuit totul, dacA chiar ap a fost scris laHerodot: TefleAc*v voi.izovreg (numindu-1 Gebeleizis"). In afard deaceasta, stun socotite unnatoarele cuvinte cog Otienv ca fiind adaugate de

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catre marele erudit Aegidius Menagius. Este foarte posibil ca in loc deHpoboroc: sä poata fi citit uurofloroc, adica s5 fi fost scris Hippobotiesrwv 912oo-o9cov avaypayniv (..o anagrams a filosofilor"), de care Laertiusse folosqte frecvent. Eu cred mai curand c5 a fost aprobat de catredoctissimul Monachius (Animad. Ad b. I) ca transpunerea cuvintelor luiLaertius a fost savar05 de catre copi§ti ca el sä poata fi citit in acestchip: «co Feral &oval, o Hp000roc, Kpovov voi4ovreg» (Getii itsocot slant - pe Zamo lxis numindu-1 Cronos", relateaza Herodot),cuvinte care, din motive de colatiune, sa fi fost scrise pe margine maiintai, care apoi s-ar fi putut introduce in context continua cuvantul luiLaertius - ceea ce sigur ca se intampla - s5 se strecoare unele dinmarginalii in multe locuri, ba chiar in cazul celor mai multi autori Oarenu tot de catre copisti este locul corupt al lui Hesychius (p.m.409).<viAiloz oe rw Kpovw ezvaz Aeyovo-tv» (Altii sustin c5 in text este /inCronos"). Caci, de fapt, corect pe acesta ar trebui s5-1 citqti impreun5 cuSalmasius: rov Kpovov i.e. pe Saturn, considerat de catre altii a fiZamolxis. Oricum ar fi. in Soare inclusiv in Sarno Ise, recunoa§tem unSaturn, cum o demonstreaza mai jos onorata Antichitate.

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CAPITOLUL VRezumat

§1. Astfel este clar ca Zamolxis a fost $i zeu $i om, a$a cum defapt $i este sarbatorit de Geti. Ambele ipostaze ne sunt confirmate decave scriitori antici. §2. Zamolxis ca zeu, mai este numit Kpovog sauXpovoc, adica Saturnus. De asemenea, Attis cel cu un singur ochi - fiulraului Sangarius din Frigia, eai.apao-ablig (Poseidon la Scili) $i i s-aatribuit $i cultul lui Hercule; Hercules ca zeu militar, cel mai puternicdintre zei, dupe cum ne-o marturisesc $i incunabulele nationale, inconcordanta cu marturiile scriitorilor. Zamolxis a mai fost numit $i Bal,Ballur, Aballur, i.e. Apollo; in functie de context, se poate deduce despretine anume este vorba. $i de catre Macrobius, dar $i de catre antici i s-azis $i Soare. De asemenea, a mai fost identificat $i cu Liber Pater, adicacu Dionyssos - Bacchus. Cu zeul Marte $i cu Mercur, nu un altul findobiectul for de cult (deci este vorba de alte divinitati). Opinia lui Strabonse cere a fi corectata $i clarificata. Si cu Aesculap care inseamnasanatate" $i cu Isis, ba chiar cu Serapis care tot zeii Soarelui sunt.Astfel, identificarea cu Adonis, Attin, Osiris $i Horns nu indica altcevadeck tot Soarele. Osiris semnifica Soarele la Egipteni $i la Greci, iarpentru altii desemneaza cuvantul Intunecat. Cu exact acela$i sens segaseve $i la Plutarh .$i este de origine scita. Ce inseamna acest cuvant.Prin stradania altora, este explicate ge$it, prin deductie, originea acestuicuvant. Dar cei vechi Intelegeau prin Osiris, Isis, Horns $i Typhon ofilosofie morals (9z2.00-o9lav genaiv). Este explicate opinia luiHeurnius. Din ce motiv Antichitatea i-a atribuit lui Attinus insu$irea de aavea opt ochi. Este laudat locul superior pe care it ocupa Platon. FaraIndoiala ca legile Hiperboreenilor, sustine Platon, care fuseserasanctionate regulamentar, s-au raspandit $i la Egipteni, Sirieni, ba chiar$i la Greci. Regelui Sueonilor fiindu-i atribuite opt fapte juridice, eraimaginat la fel de impunator cu chipul maret al Marelui Apollo. S-ademonstrat $i de catre Macrobius $i de catre altii ca. $i Nemesis $i Pan, bachiar $i Jupiter este totuna cu zeul Adad al Asirienilor $i ca top ace$tiasunt totuna cu Soarele. Atat tagma teologilor profani, cat $i cei din ceatalui Orfeu, trag concluzia ca tori ace$ti zei egaleaza Soarele. Pan estestapanul suprem al substantei materiale universale sau zeu al intregiiFiri. Denumirea acestui zeu vine din goticul Pan sau Fan. §3. S-a auzit o


voce spunand a Mare le Pan ar fi murit cand a scazut faima oracolelordin Delphi. Hebdomada lui Daniel, diferitele pareri ale diferitilorscriitori, printr-o interpretare corecta a acelei vremi §i de unde ar trebuisä se inceapa cu numaratul. Si, totu§i, oriunde am vrea sa puneminceputul, se constata foarte clar a a disparut. Opinia lui IsaacusVossius referitoare la motivul pentru care neamul Iudeilor s-a purtatde urat cu lisus Christos. §4. Ce vrea sa insemne TO Et de pe inscriptia depe peretele exterior al templului din Delphi - ce e cu cuvantul getic EN.§5. Dupa cum geticul Pan sau Fan se gasqte pretutindeni notat, totastfel acela§i Pan sau Fan poate fi interpretat ca draper; la fel Ban inloc de ogorsau teritoriu, se gase§te frecvent cu aceasta acceptiune.Bannire / Forisbannire (a alunga", a da afara") stint cuvinte barbare.Ce se intelege prin Bannomanna? §6. Apollo a mai fost numit nu numaiPan, ci Paean. §7. Solargud In limba suedeza, adica zeu al Soarelui",pentru ca sceptrul lui este de aur, arcul ii este de aur, dar §i sagetile, totdin aur ii stun. Phoebus comosus (Phoibos Apollo cel pletos"); pletelelui erau oferite drept ofranda y,puo-oxo,wic. Dupa Ennius, Cicero altii,numai Soarele prime§te epitetul aureus = de aur", Luna insa, este deargint", astfel Soarele §i Luna se pun in evidenta in raport cu celelaltestele. Ce se intelege prin cuvantul sageti; in limba noastra sagetilor li sespune solarstralar: la italieni, pans in ziva de astazi, i se spunecuvantului gotic STRALE, sagitta, adica sageata. Or, Apollo este celcare trece drept inventatorul me§tqugului de a manui arcul Si sagetile;arcul lui este scitic. §8 Zamolxis a mai fost numit §i Samnaas,Sainnmalthius, Sammnalses, Samalses, Samolses, Samel, Samelitz, El,Bel, Belsamen, precum §i Sandhog, Zamolxis Zalmoxes. §9. Cel maimalt preot al lui Apollo s-a numit in limba populara Abar / Habar. Cuideea a el a fost Hyperboreean stint de acord §i scriitorii antici greci. Elera reprezentat insotit de doua fecioare, and pleca de pe tarmurile lui.§10. De la el vine §i literatura sacra conceptul de arses liberales, caredin Grecia au ajuns in Latium. §11. Se considers a Minerva a primitacest nume (Pallas Athena la Greci) ca urmare a cultulu ei major pentruliteratura §i arte; idem cetatea Atenei. Aceasta cetate a fost numitaGrecia Greciei. §12. De ce fecioarele mesagere ale §tirilor sacre au fostnumite profeti fatidici din padurea in care Dodonienii au ridicat untemplu lui Jupiter pe care Thessalienii 1-au numit 17eAeta8ag (Pleiadele,i.e. Porumbitele, ethnologic vorbind, N.T.). Porumbitele lui Neptun auculoarea bnuta. §13. De unde vine de fapt numele de Neptun. §14. De ceNeptun este numit Thekur goiluxezg, cel frumos". §15. De atm Neptun

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aceste fecioare au fost numite fecioarele cu manecile lasate in jos ,tunici de felul acesta se regasesc mentionate $i in codicele stravechi delegi, dar $i in cele de astazi. §16. Cele doua fecioare.sunt incoronate cuinsemnul lucrurilor sacre. Insemnul Imperiului, din Antichitate chiar, secompune din trei coroane, care sunt semnele distinctive ale Goti loratunci cfind se afla in afara tarii. §17. Numarul impar este de remarcat inlucrurile sacre. §18. $i §19. Insemnul a doi lei ingemanati sprijiniti pePamfint (Gaia, Frigga, Freya, Vesta). Acesteia, marii zeile Terra, ii suntatribuite multe alte nume sunt explicate de multa vreme, de catrescriitorii greci latini. Locul deosebit pe care it ocupa Platon in legaturacu mullimea de cuvinte grece$ti primite de la scriitorii no$tri. Loculcorect al Sveoniei. §20. Venus este identificata cu Freya. De uncle vinenumele de Venus. At& Cicero, cat $i Scioppius sustin ca de la Afrodita(A9poozrn), iar acesta de la numele de Frevo, Frea, Prea, Huusfrau,Huusfrea, Huusfru. De la Friccus Tellumus, un simulacru al lui Isis qiHorns al egiptenilor. La Africani este Urania, la Sirieni este Mylitta, laPersani, Mythra. Soarele $i Luna umplu, in teologia profanilor, fiecarecate o paging. Ele concords cu ceea ce au exprimat Orfeu, Musaeus(poet grec contemporan cu Orfeu, N.T.), Hesiod $i Homer, dar qi culegendele din textele Eddice. Caracterele prin care se redau Soarele $iLuna sunt hieroglifele. Care este originea acelei nenumarate multimi azeilor? Zeii se impart in zei superiori (cere$ti), zei inferiori(subpamanteni) $i zei de mijloc (intennediari, cum a fost Mercur laromani, facand legatura nitre zeii cere$ti (olimpieni) $i cei subpamanteni,N.T.) $i in zei mari, mici $i patellarii (< patella, diminutiv de la patena,tava mica", folosita pentru a se oferi ofrande unor zei, cum erau Larii,de pilda, N.T.). Organizarea cultelor. §21. Locul ocupat de celebrulDiodor. Autoritatea atribuita zeilor la toate popoarele. Jehova se cite$teIn diverse chipuri in fimctie de autor. Principiile legilor getice graiescintr-un deplin consens cu privire la Apollo, Jupiter gi Cybella (Zei(aManta), acesta find gi motivul pentru care in justitie se vorbe$te despreo Tripodie care este pus ca titlu in. Dreptul regal, Kunungsbalker: estecitat locul ales pe care it ocupa Platon. Este corectat un paragraf in Denatura Deorum (= Despre natura zeilor) la Cicero. Sunt expusecuvintele lui Strabon, considerate a fi ge$ite, de catre interpretulXylander (Wilhelm, filosof german, 1532-1596). Este corectatJornandes. §22. Este considerate a fi o gre$eala a copi$tilor intranscrierea istoriilor fratilor Joannes Olaus Magnus. Gre$eala luiLudenius. In manuscrise se regase$te numele de Zeutas nu Zentas.

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Zeutas este unul $i acelasi cu Zevc-. Atc,, Oeoc apoi 17wratcoc: (sauPapaeos este Zeus la Sciti, cf. Herodot IV, 59, N.T.). Nu se deosebesteprea mult conceptul de Thew la Egipteni, de cel de Taaut la Fenicieni,dupa parerea istoricului fenician Sanchoniathon. §23. De unde vine ZeulJovis al Latinilor? De ce principiile fundamentale ale legilor sunt pusepe seama a trei regi? §24. Locul important al lui Valerius Maximus. Dece scitul Anacharsis (de origine regala) a prescris cu prudenta odinioaracum tfebuie sa to feresti de legi. In ce fel s-a redat altarul profan allegilor. §25. Prin ce ratiune ultraputernica a diriguit Antichitateaalineatele treburilor juridice. De ce in judecata lui Jupiter (cand se jurape Jupiter), trei erau fluviile care se cereau a fi trecute. Ce inseamnaKonnt / Onnt §i Kier /anger twar. Din ce motiv sa se fi jurat pe fluviileimaginate, atribuite lui Jupiter? Tot la trei izvoare sacre se referea sijuramantul suprem al regilor. §26. Din toate aceste s-ar putea lesnestabili ca toti acesti zei I i au origiiiea in Sveonia noastra, ba chiar insusiApollo tot aici si toate lucrurile sacre si de cult, precum $i Tridentul setag, in modul cel mai veridic cu putinta, de la noi.

§1

$i cum, in armonie cu Herodot, suns si codicele tiparit de curand,este nevoie, pentru mine insumi, sa ma pun la adapostul acelui pasajlaudat din Herodot. Daca papa la Herodot nu s-a stiut foarte bine cine afost Zamolxis, acum se stie ca a fost Get sau Got (deci, exact ca inlingvistica, opereeaza $i aici alternanta vocalica e/o, N.T.) pe care unii itaseaza in randul oamenilor, alpi in cel al zeilor. Fie ca se stabileste unasau cealalta / sau amandoual, intareste ideea ca, dintr-un motiv sau altul,noi vom fi ceea ce parem scriitorilor. Herodot (IV, 96) a of-mat caZamolxis a trait cu mult inainte de Pythagora. Si nu se poate sa fi fostaltfel, de vreme ce Zeus care este cinstit la GO (i.e. Gep) se dovedeste afi unul acelasi cu Zamolxis. Acesta a fost cultul primordial («o pe)ioraupcopevoc, 7rapa rote Terazg Beoc ro 'qv trolcuov prculaz ovx zaAcuovv)Zcaitog 17v0ayopezog»,Zeus la Gepi din Antichitate a fost ZamolxisPitagoreianul"), o spune Strabon (VII, XVI, p.m.762). Iar Jamblicus (Devita Pythag., c.XXX) it nuniqte «peyurra tcov eecov trap' wyrozg>> (celmai mare si cel mai bun dintre zeii Ge(ilor"). Iar in Comentariile luiCasaubonus la Strabon (p.298), dar si prin gura lui Platon - un trac deorigine - se glasuieste astfel despre acesta: «AAAa Zapogtg Aeyet, othuerepog flao-utevg Oeoc coy» (dar el zice ca Zamolxis este regele zeulnostru").

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§2. Pe acesta Laertius (cf. Cicero, lib.II, De Nat. Dcor., p.m.38) itnumeve Xpovog (Timpul), reprezentand cursul revolutia(intoarcerea periodica a) spatiilor §i timpurilor. Prin examinarea cerului,a lui Saturn a lui Jupiter, sisteme fizice bine organizate de altfel, dupamodul cum le-au imaginat, au fost incluqi in legende, mai mull saumai pun curioase. Mnaseas (a scris lucrari despre agriculture, N.T.), depilda, afirma c5 Zaino lxis este cinstit ca zeu la Geti §i este numit Cronos.Dar Porphyrius (Vita Pyth. Ext.) arata ca in scrierile vechi Zarnolxis afost cinstit la Geti in locul cultului lui Hercule. Astfel in ScrierileEddice, Aiiin, erou legendar al stramoOor no§tri, este numit Saturn. Sidupa cum la Attin cel cu un singur ochi, ca semanator, nascator deDumnezeu tats al tuturor sunt venerate toate aceste calitati, tot astfel §ilui Saturn, ca unul care se trage din semintie gotica (i.e. getic5), i s-auatribuit puterea, ratiunea, natura qi fora cea mai mare. Porecla lui, celcu un singur ochi", (caci tr5gea cu un singur ochi la Oink sagetileerau dirijate foarte maiestrit), au luat-o Scitii gi Getii, fithd §i ei numiticei cu un singur ochi", adica imovo90.2;tpoz, cf. Herodot (III, 106 IV,59). La Scitii vechi se numea eapriladablic (pare s5 fie Poseidon laSciti, N.T.), insenthand acelasi lucru. numit pe Attin cel CU unsingur ochi, cu sens, un invatat it numeve monoculus (cu unsingur ochi), de$i cu acest sens, cuvantul monoculus este barbar. Caci lalatini suns cu totul altfel: la ei monoculus se numeste cel care avand unsingur picior merge sal-hid intr-un picior. Substantivul elfin icco2a setraduce in Latina cu crura (picioare"). Totu0 monoculus nu poate s5 fieclar explicat prin cuvinte barbare, desi ne-o garanteaza cuvantulunoculus (v. qi Gell., N.A., IX, 4). Plautus (Curcul., III, 1, XXIIXXIV, Varr, VI, 2) este cel care s-a folosit primul de cuvinte dinlimbajul $tiinpfic. La el unoculus este tocmai codes. Spun codes caodes, adica avand un singur ochi". Attius, in prima lui lucraredidactics, lauclandu-1 pe Gellius (NA., III, 11), nareaza despre ciclop, inaceea§i maniera anume c5 a fost unoculus, ca Baldur, adica Apollo arfi fost fiul lui Attin, o declard inonumentele literare Eddice (Mu0o2XX), precum poemele skaldice (culegere de poezii ale Nordicilorrealizata de Snorri Sturluson in secolul al XIII-lea, N.T.). Numele luimai era folosit totodata in locul lui Hercule, pentru ca acesta sepotrivea cu scrierile celor vechi. Cu numele de Hercules se desemnaprintul §i zeul militar care le Sueoni §i la GO a fost numit Tyr, i.e. zeulMarte. Assirienii insa 1-au numit Baalem, cu un cuvat persan, care intraducere nu inseanma altceva dec.& Marte, zeul razboiului (iroAepcov

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Oeoc.-); asa apare la Greci $i in Cronica Alexandria, dupa cum ne-o arataVossius (Chron. Alex. et Voss. Idol., I, 16). Si nici nu e de mirare ca laClaudius (Sen. De mort. Claud. Caes.) cel mai putemic dintre zei senumeste Hercule. Vezi $i Seneca (Tvriis Melcartus) care il numeste:rege puternic, rege zdravan. La Greci se numeste Appic: la Plautus totAres. (Truc., II, VII $i LIV). Cuvantul este folosit de personajul Geta.La GO se spune Ari miles, icar' e.oxlco (mai malt dec.& altii, superioraltora"). Tocmai de aceea i-au pus pe seama lui 12 munci $i in acelasiLimp i se atribuie 12 victorii; numarul 12, de buns seama din respectpentru semnele Zodiacului $i pentru tot atatia zei; sa -1 adaugam $i peDiodor din Sicilia (Bibl. Hist., p.m.153 urm. P.157). Despre coloanelelui Hercule vorbesc $i Ovidiu (Metam., IX, 3) $i Justin (II, 4) $i AlbricusFilosoful (De Deorum imaginib., XXII, despre Hercule) $i Vossius (Th.Gent. II, 15). Sub numele de Dutra se intelege Soarele - cu totii sunt deacord. IatA ce gasim la Damascius: «rov Kpovov EA tau BHAetrovoparovom (Pe Saturn il mai numesc El $i BEL"). Ace Iasi lucruspune $i Servius. I se spune Bel, oarecum din ratiunea lucrurilor sacre, $iSaturn $i Soare. Prin acelasi nume, la Babilonieni, Fenicieni Per$i, seintelege Soare (este dovedit $i de notele lui Homius la Cornelius Nepos(Vita Miltiad., Serv. ad Aeneid, I): i s-a spus asa, cu totul justificat, bachiar cu eruditie, aci chiar ceilalti zei incepusera sa se numeasaastfel. Din motivul de a fi mai bine distills de ceilalti i s-a spus Bel-Samen. De ce nu $i Loke (luminat") care la Scandinavi inseamnaSaturn, de aici sensul de iradiind", ca $i la Greci 9azvaiv (stralucind").Descopar ca tot asa a scris stralucitul Celsius (Comput. Eccles., p.I inAddendis la p.76). Cu aceasta ai un acord admirabil. Caci ii create faimaprin oracolul de la Delfi, legat de afirmatia Troia nu ar fi putut fi supusafara sagetile lui Hercule", dupa cum cants Ovidiu (Metam., I, 13).Acelgi lucru i1 spune Sofocle (Phi loc.), dar mai prolix: Bal, Ballur,Aballur este wiul acelgi cu Apollo", comp. $i cu Ovidiu (Met. I).Fara indoiala ca Soarele (i.e. Apollo), asa cum reiese din majoritateascrierilor celor mai vechi $i ale altora, este, cu un cuvant actual,moderatorul tuturor fenomenelor lucrurilor: este reprezentat ca patronal Muzicii; celor noa Muze create de el $i pe care el le guvemeaza, li s-a adaugat el, ca al zecelea. Acestui adevar artistic i se adauga scrierilecelor vechi, referitoare la inventarea chitarei, cea cu zece coarde (v. §iHomer, 11., a. p.36 v. 36 $i urm.; Hesiod, Theog., v. 94 $i 95; Fulgensius

0o)., lib.LXIV, Diod. Sic., Bibl. Hist., p.m.91 urm., p.m.235) uncleApollo trece drept inventator al chitarei $i nu mai pun al Medicinei,

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care printre celelalte still*, este mai ales o arta, in care se probeazaeficacitatea ierburilor de leac, urmarind atent cresterea, maturizarea lor,caci pentru sanatatea oamenilor $i a celorlalte vietuitoare joaca un rolprimordial. Iata ce spune Vergilius (Aen., c.XII) despre Apollo (intalmacirea lui George Cosbuc):

Cel mai iubit ucenic al lui Phoebus la corturi venit-a,

Iapyx Iasidul, caci lui, patimas indragindu-1 Apollo,

Toate i-a dat oarecand, iscusintele sale, pe toate:

Cant de chitara glas de proroc sageti ucigase

Vrand sa lungeasca trairea parintelui gata sa moark

Iapyx cu ierburi vroia sa-i ajute pe-ncetul sa cate

Drumuri mai blande..."

Si, putin mai departe:

Iapyx batranul cu haina rasfranta-ndarat ca paeonii,

Multe puternice ierbi pregateste-n amestec cu mana,

Leacuri facand de-nzadar degeaba cu maim clateste

Fierul din rank prinde cu netede cleste degeaba.

Toata-ncercarea e Para noroc, $i- ajutorul lui Phoebus

Nu be soseste!..."

(in aceeasi traducere a lui George Cosbuc)

A se compara spusele lui Vergiliu la adresa lui Apollo cavindecator cu ajutorul plantelor medicinale, dar si ca artist multiplu,inclusiv ca poet, cu cele ale lui Tibull. (c.IV, Ad Phoebum, IV):

Vino aici $i alina durerile gingasei fete,

Vino, o, Phoebus, aici, mandru de pletele -p lungi!

Crede-ma, haide mai grabnic, caci nu-i regreta nici to insuti,

Phoebus, frumusetea s-atingi cu alinatoarele main!

Fa ca sa nu-i vestejeasca o stearsa culoare candoarea;

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Nici slabiciunea sa nu-i macine palidul trup!

Raul, oricare ar fi si de-orice cu tristete ne temem,

Duca -1 in mare acum raul cu apele iuti!"

(trad. Vasile Sav, Bucuresti, Ed. Univers, 1988),

c.II, Elegia IV si c.IV Paneg. ad Messalam), Propertius (c.IV DeUrb. Rom.. I) §i Horatius (Carm., lib.IV, Ad. Apoll. et Dian. Carm.Saec.). Plutarh (Cur nunc Pyth. non reddat oracula carm., p.m.402) opomeneste pe Pythia, preoteasa templului lui Apollo din Delphi, care intimpuri stravechi iii formula oracolele in versuri. Altadata chiar sifilosofii I i alcatuiau dogmele si principiile in versuri; ca Orfeu si Hesiodprocedau si Parmenide, Xenophan, Empedocle si Tales. Asa se face azeilor li s-au dat diverse nume: Soarele a fost investit cu diferite virtuti -de aceea i s-au dat nume diferite - iar Principii Inteleptilor s-au folositde ele in totalitate. Macrobius, de pilda, (gramatic latin din sec.V, N.T.)demonstreaza a Apollo este zeu pentru ca i s-a zis Soare. Chiar peLiber Pater cei vechi 1-au considerat zeu. $i pentru ca si zliovuo-oc: (inlatina Dionysus §i nu Dionysius, cum incorect spun unii) i.e. Bacchus,

este yfivuoicoplig, adica cu pletele de aur, cum 11 defineste Hesiod(Theog. V, 947, conform opiniei scoliastului), iar scoliastul lui Horatiu(Od. 19) afirma ca Soarele, Apollo si Dionyssos sunt unul si acelasipersonaj pentru ca: dupa cum Apollo are noua Muze, tot astfel Soareleare noua cercuri, iar Dionyssos este insotit de corul Bachantelor caresunt tot in numar de not* la aceasta idee adera $i Diodor din Sicilia(Bibl. Hist., p.m.147); aici vor mai fi adaugati $i Artemidor (lib.II)Hyginus (Fab., c.CXXXI, CLXVII si CLXXIX). $i Diodor, in aceeasicarte (p.m.150), arata a in privinta numarului Muzelor, scriitorii aupareri diferite; unii afirmA a au fost trei, altii noua; la Homer suntlaudate cele noua Muze de o frumusete cu totul aleasa; tot atatea laHesiod (Theog., v. 76 $i urm.) care trece in revista numele lor. Deunde $i parerea ca cifra 9 reprezenta la antici ceva important, caci gasimsintagme de tipul in noua zile, in noua carts, frecvente la cei vechi,afirma Cicero (De Nat. Deorum, lib.III, p.m.70) Herodot (Hist.,lib.IX), caci el si-a scris Istoriile in noua card, (land, fiecareia din elenumele unei Muze. Toate cele spuse pans acum nu se potrivesc la zeiiMarte Mercur, pentru ca (obiectul de cult) reprezentarea for este altadecat cea a Soarelui, subliniazA Macrobius (d.1., c.XIX). Cam de aceeasiparere este si Strabon (c.XV spre final) care considers ca Marte poate fi

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pus alaturi de eel mai mare zeu al Per§ilor; idem filologul belgianLipsius. 1547-1606, (Not. Ad VI Annal. Taciti), argumentand ca ar fifost o gre§cala trecuta cu vederea; iar Bertram, comentatorul lui Strabon(in d. I Strabon), sustine ea in loc de «ov Ilepozu o-eflovrcu eewv povov»trebuic citit «owrep Kor oellovraz Oeow povov». Dintre toli zeii desprecare este vorba aici, Carmanii (locuitori ai unei provincii omonime dinPersia, N.T.), pe acesta singur it cultiva; caci despre Per§i, iata ce spunelaudatul autor: Ooouri oe ev vcni2() ronzo rov ovpavov nyovitepoz Ala.T1140)07 (5E KW 11).10V. OV Ka20Val M1 Opal, KW ablVITV, Kai A9p0o1TIOV.

Kai imp, Kol )'Alay. OVE110llc Kw vow. Ei it cinstesc pe Jupiter pecare it situeaza intr-un loc malt din cer. Ei venereaza Soarele pe care itnumesc Mithra. Idem Luna, Venus, focul, pam'antul, vanturile §i apa."Dar §i pe Aesculap pe care Macrobius it mai nume§te qi Sanatate" §i peHercule §i pe Isis careia i se mai spune §i Serapis §i nu par sa fie alp zeidecat Soarele insu§i despre care ne vorbe§te §i Istoria ecleziastica at luiRuffinus (Socrat. et Theod., Macrob. D.1. c.XXI). Mai adauga-1 §i peHerodot (c.II, cap.156) §i pe Diodor din Sicilia (Bibl. Hist., p.m.7) §i pePlutarh (« Kepi IauSoc Kat 0o-ipioop), p.m.374) wide se relateaza ca Osiriseste Soarele, iar de catre Greci i se spune Sirius. Litera 0 a§ezata in fatala Egipteni desemneaza cuvantul Intunecime. Prin cateva interpolari. sespune ca o putem numi pe Isis care este aceegi cu Luna $i ochiul luiHorus"; $i daca pentru ei cuvantul Ocripic inseamna intunecat", nuacela§i lucru este pentru noi; dupa cate §tim, toate acestea avand directacela§i sens cu care sunt expuse de Plutarh in note (Irepr lo-18oc KaiOmpiaog, p.m.374), toate sunt scite. Pentru interpreti Osiris sau Asirisinseamna Dumnezeul eel ve§nic §i a toate, eel care lumineaza mereu, seingrije§te de toate §i be obsenl pe toate. Deci sa avem intelegere pentrustradania for in a depune eforturi spre a deduce numele lui Osiris. (Dar,dupa cum §tim de la toti autorii antici - Herodot, Strabon, Diodor - Isis §iOsiris au fost regi in Egipt, sop §i frail in acela§i timp §i li se cunoscexact §i anii de domnie, fixati in Cronologia lui Mercator; in plus, sunt §iinscriptiile de pe mormintele lor, o vie dovada a existentei forpamantene; sacerdotii au fa'cut din ei, dupa moarte, ni§te zei, N.T.). SeCreep cu vederea acum ce anume se intelege prin numele de Osiris, Isis,Horus §i Typhon (este §i numele unui rege al Egiptului antic, dar §i zeuat raului la Egipteni, du§man §i uciga§ at lui Osiris), caci dupa cum arataAthanasie Kircherus (Oedip. Synt., II, c.6) de la Synesios (poet, orator§i filosof grec, 370-413, n.t), dar §i de la alp scriitori, aceste nume ar tinede conceptul de filosofie morals (cinA000(oav Ouaiv). Caci anticii, sub

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valul fabulelor, enigmelor simbolurilor (iefloyi.uquKa) au preferat säcorecteze moravurile inculce sufletului imagini virtuti reale. Deaceea Tacitus (Annal. IX, c.14) spune despre Egipteni: ei sunt primiicare prin figurile animatelor (apoi si ale altor lucruri) prefigurau sensulspiritului". Din cele spuse mai sus socot cä este de ajuns sä constatam,cum sustin Heurnius Barb. (Philos., p.37) ca opinia cea mai apropiata deadevk este c5 Osiris al Egiptenilor trebuie denumit Mu ltoculum, asacum Plautus (Aulul. III, VI, 19) a spus oculeum tom?? (este totulochi"). In afara de Plaut, cel care sustine aceeasi parere confirmandoriginea respective, este insusi Diodor din Sicilia, caci sintagma latina intraducere elina, este 1701 vogot9a2pov (d.l. p.7). Deci numele se impuneprin insasi calitatea cuprinsa in nume, adica de multi ochi, e tot un ochi(17oi.uo90a2,uov); doar Soarele este acela care, prin razele sale,lumineaza pamantul $i marea. Ce vreti mai clar? De aceea Attin, care defapt e Soarele, nu are un singur ochi, ci mai multi, Antichitatea ii atribuieopt. Fenicienii ii atribuie lui Saturn tot opt, este atestat de Eusebius (Depraep. Ev., I, 1), caci pans $i templul in care se celebreaza cultul luiAttin are opt unghiuri $i un inel. Tot in numar de opt erau si virtutileexistente in cer pe care le fixase Antichitatea prin gura lui Platon (Epin.,p.m.923), iar cei dintai care le-au observat si le-au laudat au fostbarbarii, caci prin legile acestora, care fusesera instituite regulamentar, s-au raspandit apoi la Egipteni, Sirieni, ba chiar la Greci, dupe cumrelateaza Platon. Prin urmare, imaginii mkete a regelui i se adaugaefigia Marelui Apollo, pe care se puteau citi atributiile legate, opt lanumar, Incrustate pe un iris si printr-un nod ciudat cu opt unghiuri oinlantuire solids, secrete, de siruri de lanturi - in aceeasi maniera secreteinchisa (se refers la efigie). Tot opt tabule de legi patemale pastreazastravechea memorie, asa cum o dovedesc incunabulele stravechi.Macrobius (d.l. c.XXII, d.l. c.XXIII) precum si ceilalti scriitori o atesta:anume c5 Nemesis, Pan, pe care it mai numesc Inuus, si Saturn, nusunt altceva deck Soarele, ba chiar si Jupiter; zeul Adad al Asirienilor $iel este tot Soarele: acest lucru este dovedit si de autoritatea teologilorde cea a lui Orfeu, to acestia dintr-o singura ratiune mistica si sub valuldiferitelor povesti, s-ar referi tot la Soare, deli se deosebesc de celelaltezeitati. In acelasi chip trebuie pomenit si ilustrul Keuchenius (not. ad.Nep. I, Lysand., c.III) care spune: Jupiter este acelafi cu Soarele, lucrusustinut de Platon in Phaedrus, uncle este numit ,ueyag qyepuw cvOupava) (cel mai mare stapan in cer"), fapt interpretat identic §1 deMacrobius". Dar si la laudatul Macrobius, Jupiter este totuna cu Apollo,

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opinic care poate fi confirmata de raspunsul dat de oracolul din Delphi(acesta poate fi comparat cu ce spune Herodot in c.VII, c.96):

VITIXOg Tp1TOVioel Culavov oibi Evpoo-za zees

Movvov wropOiirov TE).E0EIV rooe reicya r

(Jupiter cel care vede de departe, din Tritonida cu ziduri dinlemn

iti trimite tie alor tai salutul Soarelui de neinvins.")

Din oracolul Pythian al lui Apollo, iata ce comenteaza scriitorii.Cornelius Nepos (Themist., c.II), de pilda: ...dupa deliberari, Pythia arraspunde ca daca s-ar intari cu zidurile din lemn. Ce vrea sä spuna acestraspuns nu intelege nimeni, iar Themistocle este convins ca. Apollo i-arfi dat sfatul sa se increada in corabille sale in luptatorii sai, caci acestlucru ar fi vnit sa spuna Apollo prin metafora inurus ligneus (zid delemn)". Vezi Herodot (d.1., c.CXLII §i urm.); Justin (lib.II, c.XII),Polyaen. (lib.I), Str., Arist. (I, Rhet.), Val. (1. VI, V), Frontin. (I, 1),Strat. (c.III ). Astfel Soarele este cel pe care it mai numesc *i Pan ca unulcare este stapanul intregului univers material zeu al Naturii, ba i seatribuie coanie barbs; prin lasarea ei mai lungs se subintelege naturaraspandirii luminii lui prin care Soarele lumineaza imprejurimile ceruluiprecum cele de mai de jos pe care le insorqte, raspandind lumina subconcavitatea lunii.

§3. S-a intamplat ca intr-o zi s-a auzit un glas langa insuleleEchinade, <ortpz rag Exivaoac wio-ovg», aceasta se intampla pe vremeaimparatului Tiberius, and Oracolele de pe intregul Pamant amutisera,cf. Albric. Phil. (De Deorum Imag., libell. IX, De Pane), spunand caMare le Pan ar fi fost inmormantat («oil Hay o peyacreewpce ;repz TOWElolaourarcov y,ppio-lipvcov», p.m.419) Vezi §i Plutarch §i Cicero ( lib.II,De Divinatione), unde, printre altele, se demonstreaza cä pand §iOracolul din Delphi, situat chiar in centrul Greciei, atat de adoratvestit atat de limpede caruia i se adusesera atatea atatea damn dinpartea tuturor popoarelor §i regilor, din nu ce motive, ar fi fostinchis, iar prezicerile lui ar fi fost cercetate minutios. $i nu numaiPorphyrius (in cartea pe care a scris-o impotriva religiei cre§tine),citandu-1 pe Eusebius (Praep., lib.l, c.1) §i pe Nazianzenus (Orat. Alt.In Julian. Apol. apud Nic., lib.I, c.XVI), spune: Acura ne miram pebuns dreptate, daca aka de multi ani cetatea a fost bantuita de chunk

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cand §i Aesculap §i alai zei §i-au luat privirea de la ea: acum. dupa ce secultiva religia lui Iisus, nu mai putem beneficia de foloasele zeilor". Si..A§adar, dupa na§terea lui Iisus Christos, faima oracolelor a scazut,pentru Ca, dupa na§terea Lui, prin stralucirea cuvantului divin pe !Amain,a poruncit ca oracolele sa amuteasca:

Vai, vai mie, plangeti §i gemeti, voi. trepiede (fotolii cu treipicioare pe care statea Pythia din Delphi cand i§i formula oracoleleapolinice, N.T.), ea Apollo a plecat de la voi Un prune ebraic mi-aporuncit mie, Apollo, donmind peste prea fericitii zei, sä parasesc acestsfant laca§". De aceea, imparatul Constantin, in Edictul catre Provinciali,marturise§te ca din cauza Oracolului lui Apollo, se adreseaza atat detarziu CRESTINILOR, prin acest EDICT, caci nu s-a dictat de pe untrepied adevarat. De fapt, tocmai expirase oracolul zilei mortii lui Jacob§i hebdomadele lui Daniel (una din viziunile sale profetice - 70 desaptamani de ani, o ve§nicie, acesta ar fi sensul hebdomadelor, N.T.).Dar nici nu ma impresioneaza parerile diferite in previn(a perioadei deLimp §i ar fi trebuit sa se ceara o refacere a calculelor printr-o interpretarecorecta; a§a cum propune Huetius in Demonstr. Evangel. (IX, 6 §i inurmat.); (a§adar atunci se implinise oracolul lui Iacob care tragea samoara §i expirau hebdomadele lui Daniel. $i nici nu ma tulbura diferitelepareri din acele timpuri in care trebuia sa pretinzi o reconsiderare acalculelor printr-o interpretare corecta: este ceea ce se vede qi ceea cevrea sa spuna demonstratia evangheliei vestitului Huetius, privindna§terea Mantuitorului, data prezisa in sus-numitele hebdomade, dupacum explica teologii, N.T.). Prin acelea§i Hebdomade ale prea sfantuluibarbat, se cerea foarte clar §i foarte direct sa se curme viata salvatoruluinostril IISUS CHRISTOS, prin once mijloc

Si pentru ca ace§tia au scapat cu viata (banuiesc ca se refers laIacob qi Daniel, N.T.), trebuia sa se nasca Christos qi sa fie ucis; °dataacesta ucis, trebuia sa fie daramate cetatea §i templul: toate s-au implinit.De aceea neamul cu totul demn de plans al Iudeilor, nu revine la fructulcel bun, ci Linde sä intunece chiar §i ceea ce era foarte clar pus in lumina,lucru care a fost corect gandit de multi autori printre care §i de catreilustrul Vossius (De Sibyll. Orac., cap.14, p.m.121) care spune: PentruCa printre rabini sunt unii mai prudenti §i cu un grad sporit de autoritate,marturisesc ca a pierit limba ebraica §i resturile acesteia sunt zdrentuite,necunoscandu-se nici sensul cuvintelor §i nici codicele hebraicilor, totuleste mut §i pentru nimeni nu este de inteles, pentru ca odata cu limba au


disparut *i vocalele, jar Iudeii sunt atat de redu*i, incat nu mai *tiu nicim5car sa citeasca in ebraica. Spun ca toate aceste note sunt Acute laadresa rabinilor ignoranti *i aproape fata de top rabinii, inclusiv ceivechi *i mai buni; cel care chiar nu crede acestora; de*i sunt marturisitepc fats, se va implini cu siguranta ceea ce fusese prezis de Isaiia, caintreaga *tiinta *i intelesul oracolelor lui Dumnezeu vor fi indepartate dela ei. De aceea dac5 vrem s5-i combatem pe Iudei, trebuie mai intai s5 fieeliminate acele elemente pe care le considers noutati atat Elias Levita,cat *i Iudeii mai abili *i respinse ca falsuri de gramatica well; ca findin dezacord cu aceasta, ceea ce va permite mai lesne, pentru ca, chiarmaeStrii Iudeilor, care o admit, sä nu accepte nici chiar intr-o micamasura, *tiinta gramaticii de dinaintea rabinului Jehuda; in cele dinarena, vor ramane toate versiunile not *i se va adera cu tarie la versiuneacelor 70 de barbati pe care o recunosc toti Iudeii din vechime, referitoarela Iisus Christos *i apostoli. Caci daca Iudeii nu ar accepta aceastaversiune, atunci ar fi clar ca religia si credinta for nu ar mai avea nici o

Apdar, daca vrem sa urinam calea cea dreapta s5-i daramam peadversari, profetiile trebuie sä ramand la acest seas, in care ele fuseseraprimite mai inainte ca ele s5 se fi adeverit. Daca va fi aka, nu le va mairamane Iudeilor nimic de spus". Vorbele acestea sunt cu totul demne decedru marmura. De ce? Pentru c5 intelepciunea rabinilor, cum estecalificata de Iudei, este sustinuta, printre altii, *i de Care Salmon Zevus,care, calculand Hebdomadele, au rezultat 490 de ani, ceea ce coincide cuanul na*terii Salvatorulu Lumii, Iisus Christos; este de adaugat *irelatarea lui Josephus Flavius (Antiquit. Jud., lib.X, c.ult., Testim.Josephi de Christo); toate datele concords intre ele. Vezi ce spuneVossius in cap.XI, De Sibyll. Orac. *i Josephus, lib.d. c.X; idem Zalm.Zevi Ther. Jud., c.I, VI, p.m.154)

§4. Astfel c5 Pan fusese zeu al intregii naturi, primul zeu careconduce, modereaza mi*ca aceasta lume. De aceea ii lipsesc fienumarul, fie ordinea, fie copula sau vreun alt element, pentru ca expresiaro Ei sa poata Insemna ceva. Expresia era incrustata *i se deslu*ea peperetele exterior al templului din Delphi; and salutarea zeului erasolemna se c5dea de acord asupra unei infinite *i ve*nice formule a celorvechi atribuindu-se: et ev = UNUL ESTI (monoteismul). In contrast curoAvOeorrig (politeismul), fiindca la greci - lucru uluitor - erau vireo treisute de zei la numar, iar la Orfeu trei sute *aizeci *i doi pe care, in celedin urn* i-a respins (v. Plutarh, Comment. lui EI la Delphi, p.m.391urm.), aceasta pentru ca in dreptul profan fusese insultat, vedem la

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Theophilus (Ad Autol., lib.III); se constata clar ca nu mai putini zei aufost la romani; Eusebius Inca (Praep., d. lib.V) numara din Hesiod,aproape treizeci de mii. $i, astfel, in limba getica un singur zeu estereprezentat prin particula EN, zeu care era socotit a fi fost raspfindit intoate, asa Inc& oamenii erau zguduiti la venerarea chipului lui, caciaparea mereu $i pretutindeni altfel. Astfel, ludeii, dupa Tacitus (Hist.lib.V, cap.5), it percep ca pe o culme eterna care nu se schimba, nici numoare niciodata, are o singura intelepciune o unica reprezentare; ceiProfani inchipuie pe Dumnezeu ca find facia din substantemuritoare, ddndu -i o infatifare umana. Prin conceptul de Profani seintelege ceva care se cere sa fie observat (Hedninger) $i care smut numitifie pageini, fie etnici, fie gentili (etimologic gandit, este vorba de tArani(pagani), pentru ca ei s-au crestinat ultimii; asa a capatat cuvantulpaganus (= taran) o conotatie negativa (= pagan), N.T.). Lui Cellariusnu-i prea place cuvantul increduhis (neincrezator",necredincios"),desi a fost folosit de Amplissimus Barrichius (Anal. Cell., c.VII, Cur.Post. De Barbar et Idiot. Serm. Lat. Bortich d.1.). Asadar cuvantulProfanus a fost redat la not prin Hedning care exprima mai exact ceea ceurea si spunk adica necredincios", ateu"; nu mai putin general estecuvantul incredullus, desi in atare imprejurari este acceptat ca avandexact acelasi seas cu profanes. Exact cu aceeasi semnificatie este folositsi de Tacit, dar $i de alli reprezentanti ai oratoriei romane, Cicero, spreexemplu (Partit. Orat., p.m.364). A§a ca in partiiiile oratorice (un felde analiza pe bazi de intrebari si raspunsuri, N.T.) consecratum se opunelui profanum.'2

§5. Se foloseste deopotriva goticul Pan sau Fan $i e bine sA senoteze acolo unde se regaseste acest cuvant $i care din ele. Ban si Fan sefolosesc pentru a desemna drapelul (regasit $i in germ. PANNE), dupacum Ban este folosit in loc de ogor teritoriu sau cu acceptiuneaaceasta uneori. De aici bannire §iforis bannire (a alunga", a exila"),cuvinte barbare (acestea sunt de fapt printre cele mai vechi cuvinte geto-dace: ban, banie, a bona, Banat, inglobate in limba Latina literary cuformele de rigoare, impuse de sus in jos, N.T.) in loc de proscribere (aproscrie", de asemenea un vechi cuvant romfinesc, N.T.), ex territorioejicere (a alunga din teritoriu"). Proscribere, spun Cicero (Orat. prodom. sua ad Pontif.), inseanind jubere (a porunci"), ut quis in civitatenon sit, ut aqua et ignis interdicatur" (e clar ca cineva nu mai este incetate, de vreme ce ii sunt interzise apa si focul"). Si banniti inseamnAexilati" sau alungati". Caci si in Scandinavia noastra, nu atat Basilia

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Balthia. cat mai ales BANNOMANNA a fost numita de cei vechi aceacetate foarte incapatoare, rezervata ca sediu barbatilor violenti; graficeste rcdat prin Ban §i manna, genitivul plural. Prin Scandia, amintestePlinius (lib.IV, c.13 i 16) poporul intelege Scania Skane pentruNerigon (se scrie Norigon sau Norigen. Norige sau Norrege se citeste indoeurnentele *chi si acest tinut s-a numit astfel de la regele Nom >Norrigia),, S-a numit asadar Dumnezeul cel adevarat, stapanul a toate,Fan in Evanghelia din versiunea gotica a lui Wulfila. De la Fan s-aformat FC11711P4 precum si Profamis (de subliniat Inca o data ca acestcuvant este unul din cele mai vechi cuvinte getice, semnalate ca atare §ide Vuicanius; mult-raspanditul cuvant anglo-saxon FAN inseamna,mob's mutandis, acelasi lucru, deci admiratul (ca un Dumnezeu) vadeveni admirator si Myers; banul Craiovei, Banat atesta vechimeaacestui cuvant romanesc §i substratul getic al limbii romane, N.T.).

§6. Dupa cum se poate vedea din cele de mai sus, Soarele $iApollo s-au chemat Pan: astfel $i Apollo Paean, cum it gasim laTheocrit (Epig.) Thole Hamm (Pythianule Pean). Sä vina oare de lasintagma curo Too nm, pornindu-se de la verbul a vindeca? La Juvenal(Sat. VI): Te rog, Paeanule, sä te crud, lasand sageata din mana"; laLucan (De B. C., lib.V):

,7Zeul primqte si suflul stancii neistovite

Inca profetic o-mbiba. Stapan in sfaqit pe-un Cirheic

Piept, niciodata Paean madularul unei Phoebade

N-a cotropit mai din p1M, alungandu-i mintea, ordona

Pieptul intreg sa i-1 lase fecioara. Nauca, aiureaza,

GatuIpurtanduli prin grota, agita in plete zbarlite

Phoebice panglici, ghirlande sub boltile goale din templu;

Ceafa-i nesigur roteve, imprastie tronuri ce-n calea-i,

Cand rataceste ii stau, o mistuie facia imensa,

Cand pe tine, in manic, Phoebus, te poarta, tu, insa,

Nu foloseste numai varga bolduri si flacari varate-n

Pieptu-i prime§te fraie. Nu-i voie ca toate ce stie

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Sa le proclame, intr-un singur buluc intreaga vecie.-

(trad. Dumitru T. Burtea, Bucurqti, Ed. Minerva. 1991)

$i in cateva inserari, din aceeai carte a IV-a:

Allele Apollo le-opre§te vorbele-n gat ii ineaca.

Tronuri ursitelor paznice §i tainelor lumii, puternic

Peste-adevaruri Paean, carui de zei nu-i ascunsa

Din viitor \Teo zi, de ce te temi sa descoperi

Ceasul din urma al unui imperiu in naruire.

$efi masacrati, pogrebanii de regi, atatea popoare-n

Sange hesperic surpate? Zeii n-au decis inca

Ast sacrilegiu Inca astrele-n indoiala-s

Capul lui Magnus sa taie, atatea ursite-s tinute?"

(ibidem)

$i cateva versuri mai departe:

Sare alungata din templu, afara, persists turbarea-i,

N-au fost toate rostite zeul ce nu-1 trimisese

Inca ramase. Aceea salbateca invade

Ochii hoinari peste cerul intreg, cand aprig a amenintare,

and de groaza crispat, obrazul ii este.

Chipul nu-i e statornic, rowata de foc coloreaza

Gura-i, obrajii-s livizi, dar paloarea nu e fireasca

Celui speriat, e paloarea ce sperie."

(ibidem)

Tot despre Apollo care este numit Paean, dupa cum spuneam,vorbe§te Macrobius (dict. 1. et cap.). Caci §i fecioarele Vesta le astfel tearatau cu degetul: pe Apollo medicul, pe Apollo paeanul".

Oare sa vina de la sintagma curo Too razew (plecand de la verbul

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a vindecd' / verbul elfin ircueiv nu se gaseste in Bail ly, pare sd fie creat deLundius de la substantivul 2-foamy, medic al zeilor", N.T. ). De vremece Soarele are cloud mari efecte: unul, ca urmare a unei calduri moderate,inveseleste viata oamenilor altul, printr-o raspandire apriga de raze,actionand uneori ca un virus pestilential. Deci are si conjinutul verbuluia insanato41. Or acesta este, de fapt, goticul pajan. E drept ca ambelecuvinte, Pan *i Paean, s-au raspandit in univers cu toata fortan, in asafel inc.& 17alav (Paean) a fost numit nu numai Apollo, ci intreaga ceata azeilor (ca epitet ornant): luam drept dovacla onesta titlul $i subiectuloperei lui Pindar; vezi $i la Homer (IL, A. p.m.30, I, 17 si urm.)

§7. S-a aratat deja ca Apollo este unul si acelasi zeu cu Soarele.Si, in afara locurilor deja citate din Cicero, a se vedea c.III din DeNatura Deorum: Este zeul Soare si Luna pe care Grecii ii numesc, peunul Apollo, pe cealalta Diana". Iata-1 si pe Fulgentius si LegendaTroienilor / Trojamanna Sagu (Myth., I, 11, la inceput; TrojamanSaug., p.m.II, lin. XLVI, p.VIII, 1. I), unde, din acest motiv, este numitSolargud, sceptrul avandu-1 de aur, ne-o marturiseste Homer (II. A., p.6,V, 36): impodobit cu atata maiestne, incat pe fata lui stralucesteVenus". A se vedea Monumentele Eddice (Myth., XX), Sophocle,Ou Smog., al carui nume de pe statui este impodobit de arcuri sageti.Despre arcul de aur vorbeste si Sophokles; Homer (d. lib.6, V, 30 si inalte locuri; Sc. P.8, V, 32, p.14, V, 31, p.28, V, 37 etc.). Phoibos Apollo,cel care tinteste de departe, este mutt laudat, pentru ca nimereste direct latinta; Hesiod (Carm. VIII, Carm. XIX) vorbeste de Ao-irig Hpaiaeoug,are scutul lui Hercule care este atat de vestit". El trimite numai sagetide aur (Horn., l.c.). De asemenea arcul lui era de aur iptilicrpov xpuo-ovv,avand razele soarelui, relateald Plutarch (De Pythiae Orac., comment.ne. p.m.402), cu autoritatea unui scitic. Iar Priap. (Carm. XXVI) itnumeste pe Apollo Phoebus cel pletos, de aici si obiceiul ca parul sa fieoferit lui Apollo, ca ofranda.

In elina literara, xpvo-oicoprig, in dialectul doric vouoicopag,admirat ca avand par de aur", dupd cum it numeste Euripide, findlaudat chiar de Plutarch «zepi too EI rot) ev Ae).9oic AE asa cumeste gravat pe peretele exterior al ternplului din Delphi (Plut. Thes.,p.m.2; Plutarch. DE EI). De aici expresia Soarele de aur la Ennius dincare gasim citat la Cicero (lib.I, De Divin., p.m.102). De aici si locuitoriiSaabei fericite din Arabia (ale caror legi sunt deosebite de ale altora $itotodata si de multe din legile Iudeilor profani), la care chipurile de aur

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ale Soarelui, cele de argint ale Lunii, se deosebesc de cele ale altor gtri$i se numesc cu un cuvant ebraic (care, banuiesc, inseamna acela$i lucru,N.T.) ca Mare, iata ce spune Vergilius despre parul Iui Apollo (Aen., 1.IX):

Tocmai atunci, in vazduhuri inalte, pletosul Apollo

Vesel privea cetatuia Troiana $i-aprinderea luptei,

Stand pe-o fa$ie de nor ..."

putin mai incolo:

Apollo mergea

Si-n totul celui bateau semana $i la chip $i la grai $i la umblet,

Chiar $i la parul carunt $i la zale, $i-n totul, Apollo.

Zice-i domolul batran aprinsului Canal- cuvantul:

Fie destul, Aeneide, ca nepedepsit fulgerat-ai

Moartea-n Numanus! Cu drag iti aduce, izbanda,

Laude-Apollo, $i nu-i suparat ca te-asemeni cu dansul!"

(trad. George Co$buc)

Iar Faniabius, in marginaliile sale la Vergilius, subliniaza ca prinexpresia suis armis (..prin armele sale") trebuie inteles arculsagetile", find confirmat de ceea ce urmeaza:

Top cunoscusera pe-Apollo sfanta-i sageata, fruntgii

Dardani, zboru-i zeiesc auzira cum zuruie tolba."

(trad. George Co$buc)

0 alts dovada ne-o ofera Plautus, in Aulularia (XI, VIII, 24):

Te rog frumos, Apollo, ma apara

Strapunge-i cu sageata pe hopi de comori,

De-ai ajutat, cum se vorbe$te napastuiti ca mine."

(trad. N. Teica, Bucuresti, ed. Albatros, s.a)

Horatiu (Epod., lib., Od. XV) it nume$te pe Apollo tomnatec,

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pentru ca -5i vantura netunse pletele de aur, precum frunzele toamna: lafcl Tibul (lib.I. Ciitre Priap, Eleg. IV si lib.II, Elegia V, spre final) itlauds pe el 5i pe Bacchus care pcntru ca sunt yesnic tineri isi flutura invant plctcle netunse:

..Singurii Bacchus 5i Phoebus isi au tinerete eterna,

Caci fiecaruia-i sta bine cu pletele lungi."

33DA-mi ascultare, o. Phoebus, si-ti fie de-a pururea casts

Sora, iar to s5 ramai pururi cu pletele lungi."

(trad. Vasile Say, Bucuresti, Ed. Univers, 1988)

Prin ,.sageti" insa, se intelege forts razelor sale raspandite13 peintreg paniantul, ca $i cum ar fi niste sageti. Iar la sager in limbapopulara se spune Solarstralar, iar la Italii zilelor noastre prim sagitta(sageata") este tradus goticul strale (in germ. Stahl, N.T.). Homer iiatribuie lui Apollo arcul de argint (I.c.), iar Horatius (Carm. Sec. AdDeos pro J.R.) iI asearnana cu fulgerul stralucitor (dgente arcu).cum lui Apollo i se atribuie inventarea mestesugului de a manui arcul sisagetile si cum arcul lui este scitic rgov avOucov, dupd Diodor (Bibl.E.), si Apollo este scit la origine.14

§8. Apollo (adica Samolse care este identificat cu Soarele sau $icu Soarele, n.t) a mai fort numit si Baldur, Somas, Samnmal-thius,zeul suprem al judecatilor", presedintele cel mai inalt 5i cea mai inaltajurisprudenta; este intruchiparea Justitiei; Samn-mal-ses inseamnaacelasi lucru; de aici 5i numele unui rau, Samnaa, curgand in apropiereabatranei urbe Upsalla, care este sarbatorit papa in ziva de azi, printr-unconsiliu general al Sveoniei, dupa indelungi grele procese. Iata cegasim in scrierile Eddice despre presedintele judecatorilor: Han erwitrastur Asa fegurst taladur oc Itiknsamastur / en sa nattura felgerhonom / at eingen ma hallast domur bans" (El este cel mai inteleptdintre toti zeii, este eel mai mare orator 5i eel mai bun 5i este de o asanatura Inc& nici una din judecatile lui nu pot fi atinse"). De ce nu, bachiar foarte simplu, vechiul cuyant gotic / getic segurst, la Plutarch esteeveth,ic (placut la infatisare"). Referitor la Apollo si la Justitie 5iEchitate vorbeste 5i Plut. (De Pyth. Oraculis, p.d. 402), iar Horatius, inSatira IX din c.I, spune:

,, Din fericire

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Iata vine adversarul din procesul cu flecanil.

incotro pleci, secatura?" strigh el din toti bojocii.

Iara mie: imi ingadui sä to iau ca manor?"

Grabnic,

Ii intind urechea. Omul pe flecar la judecatA

11 taraste. Zama mare dintr-o parte $i cealalta.

Se aduna gloata Tata cum fost scapat Apollo!"

(traducere de Lascar Sebastian, Ed. Tineretului, 1961)

Si Porphirius (d. lib.), bazandu-se pe scrieri foarte vechi, afirma caMinerva inseamna virtute", care in spiritul conceptiei umane vrea saspund a produce prudenta" / a conduce cu prudenta", deci o justitie carezultat al actului volitional. Caci tocmai aceasta zeita se spune ca s-anascut din capul lui Jupiter, aceasta insemnand ca s-a itit din zona ceamai inalta a eterului, de uncle este originea Soarelui. Si nici nu estegresit, daca exemplarele pot fi numaidecat nenumarate in care se poateuneori distinge cum acelasi Samolses este scris si Sam-el §i SatnelitzSamuel Stehn. prea inteleptul barbat si pretor al cetatii Upsalla m-aasigurat de adevarul descoperirii lui in ce priveste 0 gotic: cand si EL siBEL, precum si BEL - Samen, inseamna stapanul cerurilor" si nunumai Saturnus a fost numit in Antichitate, cum am aratat pe larg, maisus. Este gresit scris Samlhog, cum fusese scris in codicele luiHesychianus (p.m.409, Vid. quoque subject. not., n. 18 edit. Corn.Scherv. Paul. Histor arct. lib.1, c.XL, p.132) care mi-a fost adus destralucitul profesor Norman: si mai gresit a fost scris de HesychiusZaA,uoA-ic: (Zahnolxis); tot foarte gresit, de cAtre altii, Sahnoxes.

§9. Pe langa acestea, nici nu va trebui sd fie ascuns tine a fostcarei natiuni a apartinut Abar §i Habar. Problem aceasta a fost cercetatasi de Herodot si de Strabon, Diodor, Porhyrius, Jamblichus si de multialtii: concluzia mereu aceeasi la care s-a ajuns, a fost ca acesta a fost unHiperboreean, ca a fost preot al lui Apollo, a sageata lui faceainconjurul Pamantului. Vezi Herodot (lib.IV, c.XXXVI), Jambi.(c.XXVLII din De vita Pythag., c.XXXV). Adauga alt capitol alaceleiasi carp, in care se spune ca cele sfinte erau transportate la Greci,din tinuturile de basting de ate dotia fecioare. In acelasi chip relateaza$i Cicero (lib.III, De N.D., p.m.71) ca Apollo a venit la Delphi de la

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Hyperborecni. Chiar §i Bertius (Tab. Geog., lib.II. Descript.Hyperborcorum), printre allii, de la Me la, Plinius, Solinus, vorbescdesprc fecioarele care, din acele locuri, au venit la Delos. $i aka cum atranscris Plinius de la Me la, tot astfel Solinus de la acesta §i multi altii auprocedat la fel. La fel a fost reprezentat Apollo $i tinutul Hyperborean laLidieni, la Atenieni, la Lacedemonieni, la Taygei, la Argieni, Corinteni*i Ia multi allii - nimeni nu a trecut cu vederea acest datum. Deasemenca, oracolele pe care le-a adunat Cluysippus pe care it pomeneVe

Cicero (De divinat., Iib.I, p.m.88).

§10. Despre artele liberale care s-au bucurat de o mare cinste laS1'10111, nu e cazul sä mai spun nimic, atata 1Tell1C cat din ele pot sa aratcum au aparut altele. Intre timp sa se vada cu atentia cuvenita ce aintrodus Grecia in Latium adica acelea§i arte pe care le luasera de laSueoni; dupa cum o marturisesc scriitorii romani mai stralucit,Horatius (Epist., lib.II, Ep.I): Grecia odata supusa de sabia invingatoarea Romanilor, artele au patruns in necioplitul Latium prin Grecii luatiostatici; astfel s-a inlaturat versul aspru saturnian, grape suflului elegantelfin (scandinav), care s-a impus cu putere de lege; dar in tot acestrastimp au ramas vestigii ale acestui adevar.

Dupa cum observam, Horatius a spus hodieque (chiarcaci el a trait in chiar epoca de our a Romei. Prea nobilul Borrichiusindica alte ocuri din Livius, Cicero, Vitruvius (Anal. Ad. Cogit. De L.L.Cie. Orat. Pro. Cn. Paine; Orat. Pro dom. sua ad Pontif.; Plin.Iib.XXX, c.kTacitus, Germ., c.III) si astfel, printr-o glorie perpetua, neintoarcem mereu de unde am plecat.

§11. $i astfel au patruns literele desigur elocinta §i intreagaordine civila a disciplinei, precum Templul Atenei, find laudat chiar

de Justinus (lib.II, c.6), iar Atenei i-au dat numele de Minerva cunumele ei a fost numita capitala Greciei, supranumita Grecia Greciei(EAAabog despre a carei autoritate crescanda ii vorbqte Cicerofiului sau, prin exemple, Ia inceputul lucrarii De of-mils (lib.I, la inceput).

§12. Nu-i asa ca, dupa cum aflam de la Herodot din mai multelocuri (lib.II, c.54, 55, 56, 57 58) cele din urma, se confirmsprin poeziile Grecilor, ea acele fiinte aducatoare de vqti sacre au fostn4te pasari, ba chiar porumbite? Nu cumva aceste afirmapi va trebui saduca inapoi la istoria Potopului atat de depravat de pervers inchipuitde Posteritate? Aceste cuvinte le-a exprimat clarissimul David Cytraeus:

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Bravo! Ei, asa da! In privinta asta as da crezare acestuia, caci raniajutorul meu s-au facia legendele cgiptenc. arecesti si stravechile ScricriEddice ale noastre. Dupa cum reiese din Scrierile Eddice, asa cumfusesera ele editate de catre Ressenius. inaintea lui Snorri - dar de carenu difera prea mult, se face chiar mentiunea corbilor insarcinati" cupaza lui Apollo - acele fecioare, carora li se spune hyperboreene, se trag,de buns seams, din stirpea Abaris si Alaeijar oc Jolunhehnum (o regiunein care a locuit primul dintre toti NORI JOTUNY - Myth., XXXIV,dach este sa dam crczare scrierilor Edc lice), pe uncle zbura cevaasemanator pasarilor sau porumbeilor. De aici si prezenta lui Neptun sauActin si Apollo Hyperborcanul, in Poeme le Eddice ale lui Snorri si apoi,cum cu chipul si numele acestuia 1-au investit pc °dint's, este testata sifolosirea cu solemn:tate a phsarilor. zburand in toate colturile lumii sprea insoti dclegatiile. Scrierile Eddice nu difera prea mult sau asa fusescracle prima oars editate de catre Ressenius, caci se face chiar mentiuncacorbilor inscrisi pentru paza lui Apollo. S5-1 ad5uaiim Yi pc Ovidiu (Met.II) si pe Fulgentius (Myth., 1, 12) si pc Albric. (Dc Dear. Imag. IV).Sigur este ca cci care duccau vestile celor Sfinte (Sfinti lor) si prorocirifatidice erau numili Cohanbae (pontmbei") carora in idiomul dinThessalia le-au zis reizrojac (o specie de porumbei); de la zei.oc careinseamna ..negni" sau brun", care, de fapt, este dc culoare ari, ne stamarturie Aristotel, Istoria animalelor (lib.V, cap.13), Bas. Fabrus(Dodon;t) si Varro (cit.. Scal. Ad Plaut. Poen., V, II, 152). Toate acesteizvoare concern' perfect cu ale noastre.

§13. Neptunus 15 a fast numit de cci vechi Areshrin. sau Neptunt dela nefe sau hnefo, numit astfel caci prin many (fhcand semn cu mina) eradesemnat5 puterca lui pe mare si pc uscat; Cicero (lib.II, De N.D.,pan.39), insa, este do parere ca etimonu! estc ncuido, precum Portuni dela Portz!, fund sclihnbate doar primele litere; altii sustin ca s-ar trage dela verbul vozzco (..a spala"); aceasta numai dadi admitem o ratiuneridicola (probabil dc la wia-roc. ,.care an vorbeste, pueril", N.T.);se spune ca ar Ci slat la originea numclui, caci s-ar fi auzit o voce si s-arfi constatat a se ft aratat chipul lui Neptun: ca era un copil, judechnddupa tipat si multi stiu ca aceasta forma si aceasta aparenta care seprezinta in ape, scant folosite ca un test de vedere? (nu stim la cc serefers; polite tinc de istoria oftalmologiei in Suedia, N.T.)

§14. Se spune ea Ncotun este la fel de frumos ca ?helm (Edd. InAttins-Kenuings, 120) si totodata cu maim prompts zoilyzeic (,,cu maini

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multiple", ..cu mana forte'), Bata de a face semne, frunios $i puternic caHercule, dupa cum il numeve Vergilius in Eneida (VII, v. 656). caRomulus cf. Cicero (lib.I, De Divin p.m.102). La Plaut (Bacchid., XI,II, 38) gasim cu sensul de frumos" adj. puternic (forks). Cei vechifoloscau frecvent adjectivul $i respectiv adverbul puternic, tare, in loc defrumos (de fapt, it recunoa$tem $i in limbajul actual al tinerilor no$tri,N.T.). Grecul folose$te .Iro).vxeip (cu multiple maini", cu nianaputernica"). Si spre a-i imita pe Greci $i mai mult, Romanii au lualsintagma aya0oc: Ka2oc. (bun ca frumusete") pe care au redat-o in bonusfortem, insemnand acela$i lucru, dupa cum malus din KaKoc: inseamnaurat" (v. Palut. Mil. Glor. IV, III, 13) $i Iul. Caes. Scal., lib.I, DeCauss. Ling. Lat., c.XXII); optitnus (cel mai bun") este folosit cusensul lui forassimus (,.cel mai puternic "), precum la Greci apio-roc, .celmai bun", cu sensul de cel mai puternic" (Curt., lib.X, c.V, conf.Sallust. Jug., XCII, 10, Bernec. Ad Just., lib.XII, c.XV, 9; Horat. I, Od.XV, Sallust. I, III, 31 $i Just. VIII, c.II, 4).

§15. Dar sa rcvin la fecioare care puteau fi numite pasari, alecaror tunici cu manecile lasate pareau a fi aripi; apoi cu partile lateralenesigure libere, care cadeau in jos, pareau a fi niste santinele; cuchipurile acestea erau impodobite, dupa cum distingem clar,manuscrisele celor mai vechi legi. Acesta este $i sensul pe care it daPlaut in Foen. (d. V, II, X, 5): Dar ce, aceasta este pasare, cea care asosit acum imbracata in tunics ?"

§16. Tocmai de aceea, nu fare temei, vei remarca ceva special peinsemnul celor sfinte, fare indoiala, doua fecioare purtand cumuli, exactin acela$i chip in care vedem pe monumentele de piatra pe Zeus incinscu coroane. Vezi la Olaus Magnus (Hist. de Gent. Septen., lib.II,c.XXIII). De$i trateaza aceasta mai putin metodic, caci acele insemnuriale Regatului Sveoniei nu au fost trei coroane, o mods explicate cainvechita $i de mult parasite, din ratiunile unui drept foarte explicit.Despre aceste lucruri e bine a fi consultat, printre altii, $i clarissimulSchefferus (lib.Sing. De Antiq. Regn. Sueon. Insign.), la care vei gasiclarificata imaginea (insemnul) Imperiului la Gotii care se aflau in afaragranitelor patriei. Ei erau obligati sa poarte un scut impartit in patruparti, dupa cum unneaza: In partea dreapta de sus, patru spade negre peun fond auriu; in partea stand sus, trei coroane de our pe un fondsfingeriu; in dreapta jos. un leu de culoarea maslinei, tinand in babe osecure amazonica, pc un fond alb; In stanga acestuia era reprezentat un

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leu pe un fond auriu." Vezi $i opinia lui Joh. Rub. (Just. et Jur. Regn.Nay., p.VI. q VII. Burg. c.XLIX) $i pe cea a lui Alph. De Villa Diego(Chron. Goth. Regn., p.m.XLVII $i XVII) care afinna ea Leul, pentruca se afla pe valuri a fost neaparata nevoie sa fie prevazut cu un scut;acesta este vazut de Mariana (Hispan. Annal. Lag., lib.X, De Mig.Gent. Cod. Vestust. Legum patriarum) altfel: imaginea leului inaltatdeasupra a trei rauri, recunoscut ca atare la Lazius, nu e de regasit innici unul din codicele vechi de legi paternale.

§17. Deja mult laudatul Alphonsus (Chron., p.m.XV) a vazutfoarte corect numarul sacru inipar al trepiedului la sacrificiile Gotilor,avandu-se in vedere Pythagora, Zaino Diceneu.

§18. Ca este corect aratat insemnul celor doi lei ingem5nati, inafara monumentelor neamului nostru, ne-o confirms $i marturiile altorscriitori. Fara indoiala ca acesta este cazul marii zeite generatoare de zei.Terra, al carei cult cu totul stravechi $i a carei obaqie pome$te de aici -este infati$ata trasa de doi lei. Vezi ce spune Macrobius (Sat., d.l. I,)0(I) in interpretarea lui Isaacus Pontanus (Gioviano Montano, 1426 -1503, om de stat, poet $i istoric italian, unul din cei mai mari scriitoriitalieni ai secolului al XV-lea, N.T.), cat de mult difera in aceastaproblems foarte importanta, de Lucan, Claudian $i Lucretiu. Imi vinegreu sa ma abtin a nu cita cateva versuri din Lucretiu (lib.II, De R. N.) incare este vorba de mama Zeilor:

Pe aceasta vechii poeti eruditi ai Greciei au cantat-o

Descriind-o ca pe o zeita sublima calatorind prin vazduh

In caru-i la care erau injugati doi lei."

Tata cum a cantat-o Vergilius (Aeneid., lib.III) In ginga$curgatoarele-i versuri:

Cybele, mama de-aici e; de aici corybanticul cantec,

Codrul Ideic de-aici taina jertfirii cea vecinic

Muta $i leii-nhamati la carul inaltei zeite!"

Si din nou in cartea a X-a:

Aeneica luntre

Tutor in frunte plutea-mpodobita cu Ieii troianici,

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Ida deasupra, cea drag5 de-a pururi fugarilor Troiei." (trad. G.Co$buc)

Acela$i lucru spune Ovidiu in Cartea a X-a a Metamorfozelor:..Cu dime domol mu$ca leii din fraul Cybelei". Comp. Cicero. lib.VII, InVern (rat. X, p.m.274; Cic. lib.II, De Lag., p.m.174; Ovid., lib.II.Fast.. Cuvintele Cybele $i Idaea din versuri apar in inscriptiile de pepiatr5, Idagud - find aceea$i cu Terra $i Vesta - Erna la greci, precum $iEvo-ia $i Guars, dac5 d5m crezare autorilor vechi, dup5 Platon (Crat.,p.m.316); la Vergilius (lib.I, Georg.) apare Vesta mater, la Vergilius $iTerra mater; la Lucretius $i Tacitus (De R. N., lib.V; Tacit. De mor.Germ., c.XL); mai este numita chiar $i prima Deorum tellus (cel dintaiPamant al zeilor") $i Phlygia mater (mama Frigia"), la Vergilius(Aeneid., lib.VII):

77Cheama pe genial acestui pamant, $i pe Tellus, pe-ntaiul

Zeilor marl pe nimfe

Dansul le cheama: pe Jupiter Iaeus pe frigica Mama." (trad.George Co$buc)

Homer (II., XIV) o nume$te mama Tethys (Miii-Epa Stv), iarOvidiu (Met. I) o numeve Magna parens; Lactantius insa (Placid.Narrat. Fab. I, Fab. V); Suet. Jul. Caes., c.VII), ii spun Parens Terra(tat5 p5mant"); la alp autori apare sub forma omnium parens (parinte,tats al tuturor") sau Mama a tuturor muritorilor (Livius, lib.1, c.LVI), iarla Lucretius (De R. N., lib.II), omniparens (parinte a toate").

$i aceasta zeita la latini este Ceres, de la care se nasc fructele, ca$i Geres; prin schimbarea primei litere s-a obpnut cSii,urivip ca $icum este cazul la Greci, caci de la ei a fost numita astfel, de la cuvantulyq, pamant" $i Arm, mama". Sau prin sincopare ca zhipopirop de la61pog, popor", ca s5 fie mama sau hranitoarea popoarelor Atipopiriip&a, zeita Ceres" (v. Cic. De nat. Deor., lib.II, p.39 $i lib.111 72;Eurip. In Bacch.; Plat., Cratyl., p.m.317). Dup5 cum demonstreazaDiodor (lib.III, p.m.I33), mama care hrangte s-a mai numit $i Frigga,Frvgia, Freya, Disa, Tita $i Tirana lui Atlas; ea a fost socotita cea maiveche $i cea mai religioasa dintre top zeii. De aici Cicero (lib.IV, InVern): Ceres este cea mai veche $i cea mai religioasa, este principiultuturor lucrurilor sacre care exists la toate popoarele". 5i, ca sä invkamdintr-o dovada foarte clard, am scris nu cerimonias, ci ceremonias, caci

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a$a este mai corect, caci inceputurile ceremonialurilor s-au nascut de laimbel$ugata Ceres. De aici $i interpretarea: Ceremonia Agivirpza am mgAwnirpoc: (Ceremonia = Demetria de la Demeter). Sunt unii care cred cavine de la orgul Caere Caeretanis. Vezi Festus (scriitor latin dinsecolul II / III, autor al rezumatului tratatului lui Flaccus Verrius Designificatione verborum - Despre semnificatia cuvintelor, N.T.),precum $i Valerius Maximus (lib.I, Exempt. Mem., c.I.. n. 10). A$a cumo marturisesc, printre altii. Cl. Thvsius $i Josephus Scaliger, se arataca de catre cei vechi s-a spus Cents Sanctus; de aici, lui Janus i s-a zisCents Manus, aceasta insemnand creator bun", caci cei vechi spuneaumantis pentru bun", dupa cum apare in carmen saliare de aici derivacuvantul ceremonie, chiar fara sufragiul celor vechi, considersBorrichius (Cogit. Descript. Voss. De vit. Serm. Voc. Ceremonia).Iara$i Cicero (lib.Vll, In Vern Orat. X, spre ..Te cinstesc petine Ceres, stapana peste cele sacre, care, prin credinta oamenilor $ireligiile practicate, sunt mentinute mai depart; dar $i prin mareteceremonii secrete; caci de la ele sunt $i inceputurile vietii $i hrana $iexemplele de omenie bland* a legilor moravurilor date oamenilor$i cetatilor $i, se spune ca s-au votat decrete prin care se permitepracticarea cultului nocturn $i altora, ba chiar Numizilor" (poporafrican, N.T.). Vezi $i Titus Livius (lib.XXIII. c.XXV), Suetonius(Ca lig., c.LIV, Galb., c.IV) Tacitus (Historii, c.II, c.68)

§19. Cuvantul Disa care la Sciti $i la Geti este Tabeti / Taflat,inseamna bucurandu-se de", satul de mancare",satietatea hranei",afinna Herodot (c.IV, c.LIX), iar pamantul scitic la greci se nume$teArta, Aefia (bogatie") pentru ca are bogatii $i contuse ascunse in el,bogatii de orice fel. Ops este opulenta" la Plaut (Cistell. II, I, 39) $iHerthus la Tacitus (De Mor. Germ., c.XL). De aici $i Cicero (lib.III, DeNat. Deor., p.70): Pamantul insu$i este o zeita $i a$a este conceput:ce este atunci strabunul Te lhts (pamant")?, fiindca tot ceea ce este fertiltine de feinei $i se na$te din ele - copilul odata nascut, se hrangtecre$te. La fel se intampla cu toate celelalte insufletite, le hranete cutoate bunatatile, se mentin $i se bucura de viata $i tot pamantul leprime$te pe toate cele moarte $i le ascunde la sari." Vezi $i Cicero (DeNat. Deor., lib.II, p.m.42 lib.III, p.70) $i Suetonius (Vit. Tib. Ner.Caes., c.LXXV) $i Lucretius (De R N., lib.1), vorbind despre sanulPamantului-mama: Cand pe acestea tatal Eter le-a anuicat in sanulPainantului-mama" (este vorba de seminte, N.T.). La Hesychius gasimpentru conceptul de pameint-mama Nutrix (hranitoarea") Diana $i

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Inciter Rhea Demeter $i Artemis, dar nu o Artemis perfecta. cummai putin corect ne-o infatiseaza interpretii, ci o Artemis in stilulluiSofocle (Mag. Nepot. Themist., III, 4, Sophocl. Oedip. Tyr et alibisaepis Herod., d. cap.). Asa o gasim si la Herodot, o Artemis de originescita pe care parintele istoriei o numeste Aprquazo-a careia in gotica iicorespunde Artimpasa - Terra Dea (,.Zeita Pamant") din care iii trageoriginea si Aprepic - Artemida la greci (Este extrem de meritorie, trebuies5 recunoastem, modalitatea in care Lundius, despicand firul in patru,15mureste inclusiv probleme de etimologie, pentru a clarifica corect unfapt de culture stramosesc, N.T.). De aici si titlul de onoare al unei legiartirbokker (Artibolcker legum W. Goth. Plat. in Orat., p.m.318). Nune impiedica nimic s5 socotim c5 numele acesta este derivat dintr-o altssursa - Platon 1-a luat de la Socrate - caci este totusi diferit in comparatiecu celelalte vocabule referitoare la zei. $i nici nu e de mirare, cand esteun fapt marturisit de chiar multiplele nume de la greci c5 ei le-au primitde la noi. Astfel celelalte nume scitice ale zeilor, asa cum sunt eleenumerate incepand cu Herodot, au forma gotica (adica getic5), asa cumam ar5tat la locul potrivit. Caci cea care la Greci este Diana, aceeasi vafi invocata ca Lucifera. Aceeasi, la Romani, va fi Juno lucina care esteuna si aceeasi cu Diana omnivaga (Diana cea care ratacestepretutindeni"); c5 este socotita zeita care intreprinde sapte plimbari(numarul sapte la greci insemna mult", de fapt ceva necuantificat",regasit frecvent $i mitologizant, N.T.) (Plaut. Aulul. IV, VII, XI; Turn.ad all. loc.). Caci asa dup5 cum de la Medicus (medic"), Medici,Medicinus, Medicina, se subintelge adjectivul tamaduit, dar $isubstantivul aria (medicina era considerate o arta), tot asa de la pestipisci, Piscinus, Piscina §i inclusiv aqua (ap5"); de la Rex (rege"),Regi, Reginus, Regina subintelege $i femininulfiica, sotie; tot astfel dela Lux, Luci, Lucius, Lucinus Juno Lucina (in ambele cazuri, Lundiusevidentiaza familia for de cuvinte, N.T.), dupa cum remarca Scioppius(Parad. Lit. Ep. V; Jul. Caes. Scal., lib.IV, c.XCI; Virg., lib.VI,Aeneid. lib.X; Cic. d. lib.II, p.39) careia, dup5 aceea, din economie delimbs, i-au zis Luna. Vergilius (Aeneid., lib.X) numeste pe Diana Trivia,precum $i Hecate, Proserpina 0 Juno inferna. Vedeti, dar, &ate altenume de zeite i s-au mai adaugat Lunii! Vezi $i Macrobius (l.c.) si vezisi Herodot (c.XI, c.CLVI, Gal. in not.) notele acute la Eschil de calmstrraucitului Gallus, care numeste, foarte corect de altfel, pe aceeasizeit5, cand Diana, cand Luna, cand Proserpina. Iata $i la Cicero (d.lib.II, De N. D., p.m.36 si 39), care in situatii mistice ale Celor Sacre o

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numeste pe Diana, Luna (Nat. Corn. Myth., lib.III, c.XVII si c.XVIII),pentru ca de la aceeasi multe finite raman curg, din care fiintele sehranesc si cresc $i ajung din nou de unde s-au nascut, adica pe pamant.De aceea la Sofocle (Oedip. Tyr.) Pamantul este numit zeu tutelar, decatre cor, iar de catre Vergilius Aeneid.) regina zeilor. Dupa cumJupiter este numit de catre Plain (Capt. III, IV, 89) Rege al zeilor aloanzenilor. Luna Pleiadelor. afirma Diodor din Sicilia (lib.III, p.m.133);la Greci in dorica Maya $i in gotica Mana (de wide manadager,cuvant intalnit foarte des in dreptul nostril national). De ce n-ar fi fostnumit pevouo sau pevotv; caci Hesychius (p.261. Palmer. ad h., p.n.11) o numeste &vow) sau, dupa cum citeste Palmerius, &vow sauBev&tay. La Cicero (De N. D., lib.II, p.39) este o porecla ce i se aplicaDianei la nastere; pentru ca odraslele ei sa se maturizeze au nevoie devreo sapte sau chiar de vreo noua luni; si pentru ca in acest interval iaumasa (mensa) impreuna, s-au numit hail (menses). In scrierile Eddice,Diana mai este numita Vanadis si Vanagod $i este sarbatorita ca zeifaa scitilor, Zeita nordica; asa spare la Lucan (De B. C., c.I c.III); totasa este zugravita Diana $i la Vergilius (Aeneid., c.XI).

Vino, caci arcul Dianei tie-ti va stinge trairea!

Tracica fat-a vorbit si din cucura de our ea smulge

Jute sageata, grabnicul arc it intinde cu gemet;

Trage-ndelung puternic, si iata se-ndoaie cu totul

Arcul din capete-acum, si mainile fetei se-mbina

Stanga pe fier lipita de san, e cu dreapta pe coarda."

(trad. George Cosbuc)

Hesiod, in Theogonia o numeste Diana cea care se bucura lavederea seigetilor (Apt-epic Ioxecupa).

Cum spuneam, Diana a fost sarbatorita mai intai de Sciti apoicultul ei, din regiunea

In In

si Scitia, s-a raspandit pe intreagasuprafata a pamantului. Faptele Apostolilor (c.XDC, v. 27), se facementiunea Dianei din Efes al carei cult s-a raspandit din Asia pe intregulglob (,,Then hela Asia, och hela Weddell dyrkar"); preotii ei erau totieunuci si paznicele ce o insoteau erau toate fecioare. Ei erau numiti cuun termen general Megabyzi, insusit si de elini, sub forma deMeyaflvaog, dar acest cuvant este de origine gotica, lucru ignorat de

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interpreti. Semnificatia acestuia este: o femeie facuta dintr-un barbatcare mai inainte fusese barbat, dar lipsindu-i testiculele i s-a zis de cat-restrabunii nostri Gallar, pentru ca ei nu puteau sä conceapa copii; vine dela galla sau galls, insemnand a castra", a taia testiculele", sens pe careacest cuvant si 1-a pastrat pans astazi $i cuvantul mai este Inca folosit lanoi. La Suetonius (Vit. Sug., c.LXVIII) &int sintagma Galli main isDoan Tympanizantes (tamburii slavesc pe zeul Mamei Gal la"). Ca si laJuvenal (Sat. XX, p.20, v. 16 si Sat. VI, p.65, v. 24): Intra carul zeilorsi al Mamei si urca un ills jumatate barbat, cu o infatisare respingatoare,un ins care nu avea organe genitale, pentru ca ii fusesera taiatetesticulele, un fel de Lampris (muzician vestit) intra cu o cohorts vesela$i cu tamburi; un cantaret din Haut imbracat ca un plebeu purtand opieptanatura frigiana". Artistes (dirijorul") a fost numit urias, pentru ca

sacerdoti - mai mici - care cantau la tambur, erau pe jumatatebarbap. De aceea Plaut (Poen. V, 38) si Lucretius (De R. N., lib.II,p.m.75) o cants ca atare.

Si de aceea, pe drept. e numit el $i Mama cea Mare,

Mama a tot ce e viu, zeitati, animale $i oameni.

Vechii poeti invatati ai Eladei ne spun despre dansa

Ca ne-a venit din ai Frigiei munti, din senine lacasuri,

Stand pe-al ei car si manand o pereche de lei prinsi in hamuri.

Astfel ne-arata ca-n spapu, pamantul cel mare atarna

Fara nici o putinta pe alt pamant reazam sä aiba.

Mama din Ida numita-i de multele neamuri de oameni,

Dupa stravechile datini, si-i dau ca tovards o ceata

De frigieni, caci se spune ca taring for fost-a intaia

Care rodind, aparu in ogoare al holdelor aur.

Preoti ii sunt eunuci, aratandu-ne astfel ca fiinte

Care au batjocorit vreodata a Mamei putere

Ori far' de recunostinta au fost cu parintii, pierdut-au

Dreptul sä nasca pe lume unuasi ca sa-ntinda a for vita.

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Bat ei cu palma in tobe intinse suna-n timbale,

Surlele to ameninta cu mult raggitul for sunet

Si frigienele ritmuri de flaut atata-al tau suflet:

Poarta ace§tia §i suliti, ca semi al maniei aprinse

Ca sa-ngrozeasca, sa umple de teama maretei zeite

Gloata ce uita de bine inimi e fora credinta."

La fel Catul (De Berecynth. et Aty LXIV, p.m.36):

Cu mainile ninse a inceput mama ta, Cybella,

sa cante la timpan tuba in casa ei din Frigia

§i la flautul pe care frigianul facut din trestia cea plecata,,

Tata ce e demn de notat aici: Terra a fost numita la not mai finalFrigga sau Flygia, Jo Gio, ba ajar §i Goia, dupa cum am aratat maisus, §i ei ii era consacrata Luna numita Goimanat cu titlul aceluiqisacrificiu blot til arbotar (pentru o recolta buns pentru redobandirearecoltei"). Pentru ca printr-un sacrificiu savarit conform ritualului,trebuia impacat numenul (i. e. obtinut asentimentul zeului) era §ipacea mull dorita. De aceea s-a cautat un anume termen: la Macrobius(lib.III, c.V) Tacit (De mor Germ., c.IX) s-a chemat foarte corect prinlitare, a gasi maruntaiele favorabile / a face sacrificii care sa fie bineprimite". Deci, a sacrifica inseamna a oferi ceva sfant, Blotha Afgudhomblotha = diis hostiis litare (.,a aduce jertfe zeilor dupnani / a imblanzizeii"), dupa cum reiese din Plautus (Poenul. II, IV):

,,Eu sunt nefericit astazi, caci am sacrificat base miei zeilor meifoarte §i totu§i nu am putut imbuna pe Venus, sa atrag departea mea. Pentru ea nu pot sa-i aduc jertfe (litare), ca intoarcafata ei spre mine, am plecat de acolo furios".

Acest Mare / lutare vine de la luo care inseam- fa eu purific", cacisintagma curo rwv ),tran, = de la / prin nigaciuni", afirma Turnebus (ad.hi.) nu poate justifica verbul litare care are, cu siguranta, o originegetica. Caci Lita I Litha / Leda inseanma a adapta", ,,a uni", aconcilia", a reconcilia", a impaca". De aceea are dreptate Servius(Comentarii la c. a IV-a a Eneida), cand spune: cand spunem litamus (

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.,aducem jertfe zeilor"), spunem placamus (impacam zeii"): iarSuctonius in Vit. Jul. Caesaris (c.LXXXI, id. Neron. Claud. Caes..CLVI), la fel si la M. Sal'. Othon (c.VIII); iar la Vergilius expresiasacri.cque Nails inseamna impacari si sacrificii / prin jertfeleimpacarii". De asemenea, la Titus Livius (Iib.IX, c.XIV) litatum este ..casa ne putem atrage zeii de partea noastra". Victima trebuia sa fie jertfita,de obicei in luna februarie i Upphasi Manadar Chess er Februariusheifer / at Goi, dupa cum reiese din legenda lui Olof (Olofs Sagu,c.LXIX) (Sigur ea acesta este valah, nume al mai multor regi suedezi.nongieni, danezi etc. - toti valahi la origine - numiti OLAF / OLAV /OLOF / OLUF, cu at& mai mult cu cat originea cuvantului e getica.N.T.). Cel mai bun moment al sacrificarii era socotit a fi inceputul lunii:Mar Trattandagz Nv fahr / A Disa Ting i Upsalon star (vezi siHervar. Saug., c.XIX, Olufs Saug, c.LXIX, Tacit., De Mor. Germ.,c.XI si Herod., lib.II, c.XLVII).

La Egipteni si la alte popoare aveau loc pe lima plina, acestmoment find considerat limpid sacru al Lunii. Si daca circumvolutiilepamantului - Disanos - au fost deja demonstrate, dupa cum aud, de catrestralucitul Rubeckius, printr-o singura manevra se vor intercala fiecaruian minuscule particule, cu ajutorul carora se va ajunge sa se numeresecolele retroactiv; se intelege de la sine, la ce epoca indepartata vor fitrimise inceputurile jurisdictiei generale a Sueonilor si Gotilor? De bunsseams ca in codicele-manuscris de legi, pus la punct de cel careodinioara a fost asesor al curtii supreme regale, mult iubitul meu tatsCarolus Lundius, se atesta ca in secolul al XVIII-lea de la Facerea Lumiis-au pus bazele consiliului general al Sueoniei.

§20. Asadar, este clar ca Venus este una aceeasi cu Freya cumama zeilor. Cuvantul Venus vine de la goticul van, ven, insemnandfrwnos,-A", de unde urarea Vinnula, Venustula, la Plaut (Asin. I, II,LXX), atingand dragalas, usor", corespunde lui Vinnlig / vennlig /lustig din gotica, respectiv genana; Isidor deduce a mangaia, dar nufara a sti ea" (Orig., lib.II), Cicero (De N. D., c.II, p.m.40) opineaza caVenus iii trage numele de la venire, a veni", de aceea i s-a zis siVeniendo (venind"), pentru ca aceasta zeita vine in toate imprejurarile§i de aici si substantivul Venustas, frumusetea fizica a unei femei,fanecul ei". Scioppius (Susp. lest., lib.IV, Ep. XXI) este sigur ca vinede la verbul a veni; Apuleius (Met., XI) o numeste Diana, Juno, Venerasi Bellona; Plutarch (Vit. Crass.) ii spune mama a Zeilor. Socrates, dupa

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Platon (Crit., p.m.318); relateaza ca ar avea radicalul °woo, euvantula9poortrou insemnand spuma", legat de naverea ei (din spuma marii);cf. Cicero (De N. D., lib.III, p.m.71); Cl. Ursinus ad Fulg. (Myth. I. II,tit. Venus) face legatura cu actul sexual legat de etimonul °wog careinseamna spuma" in elina; Macrobius c.VIII) vorbqte dereprezentarea lui Venus la ciprioti; cu trup barbatesc, imbracat femeie§te,cu sceptru de statura unui barbat. Tot astfel stram4i no§tri oreprezentau imbracata pe Freya mind testicule; Adamus Bremensis(De sit. Dan. et reliq. Sept. Reg., c.CCXXXIII) imagineaza organelegenitale ca find uriaw ca cele ale lui Priap, zeul placerilor,destrabalarilor = Fricconis (cuvantul nu figureaza iu Quicherat, dar cumnu este primul cuvant latinesc pe care nu-1 gasesc in acest mare dictionarlatin-francez; banuiesc ca suedezii la acea vreme dispuneau de dictionareInuit mai ample; am dedus ca este vorba de sexul barbatesc, N.T.). Priapal Pathicei urea sä spuma al copilei" (puellae), pentru ca pathicus(patimar) este eel care patime§te din cauza lui Venus, in probleme dedragoste. Vezi Scioppius (Ad h. I. Priap Carm. XLVI Carm.LXXXVIII) la care prin expresia fosa incvinaki se subintelegefemeile"; de asemenea, ogorul femeiesc", ca §i plugul-brazda",activitati prin care not suntem barbati (cred ca metafora agrara la care s-arecurs sugereaza actul sexual, N.T.). De aici §i Fricco in scrierileEddice, Frey *i Bropr Freyo, oc Vanagop, fratele Freyei zeu alScitilor" (Edd. Myth. XXII; Bannr partur Ed. tit. Freya Kenningar),Afhennar (Freyo) nafin er pat tignar nafir / at rikr konar ero kallapharfi.ur (De la numele aceleigi Freya se numesc femeile mai cinstite -Frur"). Festus noteaza ca la Roma, Venerei i s-a spus cea jr.ugala, zeitacareia i s-a dedicat templul numit Frucinal sau Fruginal. Chiar §icuvantului gotic afro ii corespunde in greaca Acopoc. Iar in stravechilelegi gotice intalnim Huusprea / Huusea, iar in inscriptii Huusfru, ceeace inseamna mater famihas (§efa gospoddriei, a casei"); acest cuvant semai regaseve in nenumarate alto locuri, atat la vechii Romani cat §i laaltii; la Plaut (Amphit., II, II, 201), Junona este cea care tine socotealacasei, adica este mater familias: Jur pe regatul regelui suprem §i pestapana casei, Junona." Socot chiar cu tarie ca sotia barbatului a fostnumita din stima Junona. Din nou Plaut: Junona mea, nu se cade safii ap de trista cu barbatul tau, Jupiter". Juno va fi numita Sifin legendaTrojamanna (Trojamanna Saugu, p.m.XI); vezi Augustinus (Dechit. Dei, c.XXIII). Se spune Fricco deopotriva, precum Tehran°, dela forta masculine, Tellus, de la forta feminina (Tellumo este acel* cu

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re //urns, divinitate prezidand fertilitatea solului: Tellurtts, zeu alpam5ntului, N.T.). Ace Iasi lucru se spune $i despre Isis a Egiptenilor $ipe care ei o confunda chiar cu Luna, sustine Plutarch (De Isid. etOsirid.). Dar, dupa spusele lui Diodor (MK Hist.IV, p.m.232),egiptcnii socot pe Ceres a fi una $i aceea$i cu Isis (oAtyv;rroz itev i.e.yova7viv re zlwairpav Kat rely law my avviv swat»). Ca s5 nu-1 uit pe Horus ategiptenilor care este reprezentat de obicei, ca un adolescent cu disculasezat Ia picioare, cu sceptrul in dreapta, iar cu stanga sprijinindulibarbia. Aceasta este mama a zeilor Ao-uzpern (Astarete) - la Fenicieni,Sidonieni, Sirieni, Tvrenieni; inflacarata o numeste Cicero (De N. D.,lib.III, p.m.71), Ia Africani este Urania, la Sirieni Mylitta, la PersaniMithra sau Mama, adica nascatoare $i mama, cum reiese $i din scrierilealtora, $i cum este demonstrat $i de Thysisus (Ad. Val. Max., c.I, n. Ispre final). Darius, prin gura lui Curtius (lib.IV, c.XIII), it invoca peMithra, Soarele cel sfant $i focul ve$nic. Despre Soare ca zeu al Per$ilorvorbesc Strabo (lib.XV), Justinus (lib.I, c.X) $i Curtius (d. 1. c.XIV). Ces5 spun mai mult? Soarele se manifests prin caldura, Luna prin umoare,a$a cum s-a demonstrat deja de catre Teologia profanilor. Din acesteuniri ale lucrurilor, pe baza de ritual, is fiinta generatia. De aceea,Diodor din Sicilia (Bibl. Hist. I) sustine c5 exists doi zei ve$nici, aparutiInaintea tuturor celorlalti zei - Soarele $i Luna; grape for s-au nascutprimii oameni in Egipt, de aceea sunt adorati cu chipul Impodobit duparevarsarea Nilului, caci din caldura Soarelui care urea printr-o mi$caresigura $i cu o umoare potrivita, se vad des aparand, fara samanta, pepamantul arat, unele animale perfecte, altele mai pun perfecte. Pe el t-au numit Osiris, pe ea Isis, desigur dintr-o anume ratiune a numelor aufost astfel numiti; vezi $i Diodor d.l. p.m.4,5,6,7 $i Lucretius, R. N.spre finele c.II, unde se plange de slabiciunea varstei in general $i apamantului in special, prin urmatoarele cuvinte:

Chiar de pe-acum slabiciunile varstei le vezi $i pamantul

Secatuit abia na$te marunte-animale, cand el e

Cel ce-a facut orice soi, ce a crescut urige flare."

imediat:

El, apoi singur, prin voia-i, intai pentru toti muritorii

Holde in our f5cut-a $i imbelpgate podgorii."

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(trad. 0 Murarasu, Ed. Minerva. 1981)

Ba chiar adauga ca din nesimtitoare lucruri s-au nascut animale.caci din balegarul cel negru au iesit viermii. Chiar mai clay cleat pansaici mai bogat vorbeste in cartea a V-a (p.m.206):

CA" pamantul, si focul la fel sunt supuse pierii

Ca nu-i deloc indoielnic ca apa si aer muri-vor,

Dar ca acestea, cum zis-am, se nasc sporesc de la capat.

Iata intai particele de lama uscate si arse

Fard-ncetare de soare, calcate in picioare,

Fac sä se-mprdstie-n juru-ne praful eel des ca o pada,

Nori plutitori risipiti in vazduh de puternice vanturi.

Parte din brazde apoi se topesc de-ale ploilor curgeri,

Tarmuri de-asemeni sunt roase, scobite de-a raului unda.

insa pe-atata cat face sd creased un lucru, pamantul

Despagubire-$i primeste: cum fard-ndoiala se vede."

$i, pun mai departe:

sd nu crezi in a varstei povara?

Uite $i stancile smulse sunt rostogolite din munte,

Fara sä poatd Linea impotriva sforcarilor vremii

Hotamicite-n durata! Cdei nu ar cadea deodata

Smulse, de-ar fi sustinut dintr-o vreme lipsitd de margini

Toate loviturile varstei, scutite de orifice frangeri.

Uite apoi la eterul ce tine-n imbratisarea-i

Jur imprejur tot pamantul: din el zdmislindu-se toate,

Cum unii spun, si in el reprimind pe acele sfannate

Fara-ndoiala-i fAcut dintr-un corp ce se naste moare."

Vezi $i cele ce urmeaza. Apoi, cercetand cauzele pentru care

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chipurile zeilor s-au raspandit pretutindeni, la toate neamurile s-auumplut orasele cu altarele lor, atunci se va ajunge la concluzia ca neamulomenesc este nefericit. In once caz, nici un alt zeu nu a fost atat de multcclebrat si de cave toate popoarele, cum au fost Soarele si Luna, nunumai la Homer si Hesiod, dar si in Scrierile Eddice ne-o confirmahieroglifele Adaugati $i notele diferitilor scriitori la Justinus(lib.XXXVI, c.II) $i sa adaugam lunile in congruenta exacta cu Soarelesi Luna. Fiecare zeu este stapan pe ceva, conform naturii lui. Ceres, peogoare, Neptun, pe mari; in functie de munca concreta in care se implied,va fi numit zeul grapa, care lucra cu grapa, zeul care ingrasa pamantul

Zeii toil sunt intotdeauna puri, integri, incoruptibili pe eitrebuia sa-i invoci cand erai in necaz, conform Plaut (Rud., I, IV,XXXVII): Acura oricine este acel zeu, sa-1 cinstim ca pe un zeu / cacine-a scos din necaz pe noi, nefericitii, / noua, saracilor, ne-a intins maimlui ca sa ne-ajute". Zeii nu vor fi impartiti in superiori, inferiorimijlocii (mediatori), ci in mari, mici patelari (< patella, o tavi(a pecare i se aduceau jertfe zeului respectiv), adica Larii Penatii numiti lanoi Alfa blot; la Plaut (Cistellaria, II, 1, XXXVI $i d.f.a. si s. vers.XLVI) vom regasi ambele formule $i medioxwn §i patellar ii, ambeleinsemnand aproximativ acelasi lucru, intermediari".

Zeii mari sunt 12 la numar, pe care Cicero ii numeste zeiimajoritatii popoarelor, iar de ate Ennius sunt in urmatoruldistih:

Juno, Vesta, Minerva, Ceres, Diana, Venus, Mars,

Mecurius, Jovii, Neptunus, Vulcanus, Apollo.

Zeii trebuia sa fie invocati cu suflet curat, cu mainile curate $i cucapul acoperit. Fara indoiala, atunci cand to rogi zeilor, trebuie sa aicapul acoperit, corpul indreptat spre dreapta, ochii atintiti in pamant,chiar aplecat, capul inclinat spre dreapta, buzele inchise

§21. In o priveste pe zeita Vesta, it avem la dispozitie peDiodor din Sicilia (Bibl. Hist., p.sc.59), care relateaza cu obiectivitate:17pocnromOrcoa1 OOTCOOTWal TOV EP, lai oroolcevaz TOUT011g. (Og 1.1670.ACOV

ayaOwv avriovc- ea-opevovc. KaOarep rap eA.Aern romo-az 9aa-zy ov /111v Tryvim Mrywa, rapa rots )aKeiki,uovzoic- yluKovpyoy rov pry Jrapa Azog,ray or rap Aro,Uovog wicravra TOO rove ethwevai Kai rap' erepoic- orrAvocav eOveinrapaebovraz wino wyevoc- rric- eirlyozac- vrap&I KairoAwy aya6ov bzov avrzov yevro-oaz ring reza-Own. 17apa pry yap roic-

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api,uao7rezg Zaopavo-iiv o-opoOm rov aya0ov bai,uova zpoa-zon10-aaa0azrovc vopovg avrw oloovaz, zapa 617 rote ovopaco,uevolc Teta 1g Zapoglvcooavroc rov KOIVOV Eo-rav -frapa q wig lovocaorg Mwamo rw lawmucaAovilevov 001, Eire Vila071V Kal OEICW 0).W evvolav Kpivowraz TOVpe1Aovuav (09E;,110-EIV avOpanrov 7T1J1(50c: Elie Kal ilpOg TOV wrepox2ov Kazovvai.av rov even., l.Ey0V/IEVOW roue vopovc: wricampavra rov oxAov.pa),),ov vgaicovueloc- bia).aflovrac. Legile ne sunt transmise de Mercur(este vorba de legiuitorul Egiptenilor, Mnevus) prin care s-au raspanditbunatatile marl ale vietii, caci au fost apoi copiate la Greci, in Creta, bachiar in Minos, la Spartani, le-a alcatuit Lycurg; uncle din ele, le-auatribuit &and lui Jupiter, cand lui Apollo. Acest gen de copiere admis, lacei mai multi dintre ei, ba chiar si la alte popoare, se spune ca princonvingeri a fost cauza multor lucruri bune. Caci la Arimaspi geniul buna fost Zathraustes. La Geti a fost Zamolxis impreuna cu Vesta; la Judaicia fost Moise, zeul caruia i se zice IAO, si pretindea a fi fost autor allegilor alor sai. $i Moise este reprezentat ca zeu bisexuat (ovv xv(v).Numele acestui zeu, 'frisk se citeste diferit, in functie de scriitor; caci seregaseste nu numai sub formula law IEVCO, dar $i kw?), ba chiar lafie§i laflal. Exists chiar unii care socotesc ca trebuie sa fie scris JAHVO;altii insa pledeaza pentru forma Jihveh; ba unii sustin grafia lui JeheveJehve, iar un altul afirma ca mai corect ar fi sa se citeasca Jeve. Deasemenea, printre toff ceilalti sunt unii care pledeaza pentru formaJehovah (vezi si Drus. Tetr. c.XI; Bejer. addit ad Seld. de Diis Syr.,p.268; Full Missell IV, XIV, p.512; Oliv. Meth. Hebr., c.VIII, p.37). Inprivinta pronuntarii acestui cuvant se pare ca in zadar s-a straduit $imarele om de litere Sixtinus sa gaseasca o rezolvare (Ab. Am. in Ant.Bibl.). lata ca din sirul atator scriitori vechi foarte eruditi ($i, desi cupareri diferite, nu ar trebui sa fie condanmati pentru aceasta sa le scadsdin prestigiu), s-a desprins opinia nobilului bArbat Isaac Vossius (DeSib. Orac., c.XIV, p.133 si urm.) care socoteste ca trei litere ebraice, infapt vocalele A, E 0, au fost gresit considerate de rabini ca findconsoane. Sa-1 adaugam aici si pe Marsilius Ficinus (Arg. in Min. Plat.spre final) ale carui cuvinte au fost date la iveala mai intai de Diodor:Toff fauritorii vestiti de legi sustin ca ei ii datoreaza lui Dumnezeuinventia, acesta find redat prin diferite nume. Zoroastru la Bactrieni $iPersani, facand legi prin Horomasis; Trismegistul la Egipteni, prinMercur; Moise la Judei, mai corect spur, prin Dumnezeu-Tatal al intregiinaturi. Minos la Cretani, prin Jove; Charonda la Cartaginezi prin Saturn;Lycurg la Spartani prin Apollo; Draco si Solon la Atenieni, prin

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Minerva: Pompilius la Romani, prin Egeria; Mahomet la Arabi prinarhanghclul Gabriel; Zamolxis la Sciti, prin Vesta; Platon al nostru laMagnczieni §i Sicilieni prin Jupiter §i Apollo." Este de adaugat aici §iDiodor, lcgat de ce s-a spus anterior, referitor la loCuinta subterana incare a intrat Samo lse pentru a intocmi legi; Lucanus (De Bell. Civil.,lib.V, p.m.123) sustine aceasta idee. Atat monumentele literare, cat §iinscriptiile de pe teritoriul patriei dovedesc astazi ca inceputurilelegilor atribuite lui Apollo Jupiter, precum mamei lui de pe Ida,precum cele din toate colturile lumii regiuni, le-au luat de laZamolxes, caci mai intai fusesera promulgate de el (Er. Ups. Hist..p.m.2, 3 §i urm.): Totul in concordanta cu Apollo, Jupiter §i cupreasffinta zeita-mama Ida - de care se leaga inceputurile legilor la Goti /Geti §i la toate celelalte popoare. De aceea chiar la acele triburi la carezeii se bucurau de stima, exists trepiedul strabwmlui Apollo (adicaoracolcle lui). $i, chiar daca mai ramaneau unele ritualuri profane,Justitia insa se orienta dupa modul in care ea era impartita in comitiilesfinte conformitate cu spusele zeilor (oracolele), aducandu-i-se, defiecare in parte acestei mari zeite (zeita Dreptatii, Themis, Ilia a Cerului$i a Famantului) in multe zile de veselie rezervate religiei, daruri sfinte:cu acest prilej aveau loc nu numai treburi legate de justitie, ci §i orgii,intreceri §i jocuri; apoi, chiar consultari pe baza de oracole in legaturacu afacerile publice judiciare; §i, in cele din urma, cu privire la celecomerciale, find oprita, in acest timp, piata (vezi §i Joh. Magnus, Hist.lib.I, c.IX; Olaus Magnus, Hist. Gent. Sept. lib.III, c.III; MessenSveopentap., c.IV, Chron., Iib.I, c.VI, p.m.3 4). Nu acelasi lucrurelateaza Platon (Dial. I, De legibus, la inceput) despre oaspetiiAtenienilor, caci, in cadrul ospetelor publice, aveau loc §i exercipi derazboi dedicate zeilor Jupiter Apollo, infiripandu-se totodata §i legi:erau promulgate legi de catre legiuitorii antici pe care le auzeau (prinoracole) de la Jupiter §i Apollo. De ce? Pentru Ca la Cicero (lib.III, De N.D., p.m.71) gasim dovada clara al acestui fapt: Arcadienii le numeauNominoem, din cauza ca Apollo avea tocmai acest cognomen, caci asa secite§te corect, §i nicidecum Nomion sau Nomog. Denumirea i se trage dinna care inseamna a ajunge la capatul dorintelor sale", a pricepe", aintelege", de unde nama / nama §i nimma care au exact acelasi sens. Deaici chiar §i No sau Noatuna, domiciliul intelepciunii", lacapl zeilor §i,inainte de toate, a lui Niordus. Or, cu numele de Nontuna, pans in zivade azi, exists o ferma situata aproape de Upsalla. Cuvantul NOMi111711r §1Nominos inseamna in Latina sapientipotens (foarte intelept"), a§a cum

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se &este la Ennius. De la sus-pomenitul cuvant Namen care la romanieste Nomen avem o serie de derivate $i forme verbale ca: nosco, 17014.notion. novimen de aici nomen, dupa cum de la moveo (,.eu ma mist "),movi (m-am miscat"), motion (miscare"), movimen (miscare",impuls") > momen, ne-o dovede$te Scaliger (De taus., I, 1, lib.IV,c.76). Numele este tocmai un chip / o aparenta prin care ceva / cineva seface cunoscut: este un instrument al intelectualului sau al lucrului invatat$i care astfel trebuie sa se separe de multe alte cuvinte, dup5 cum spunePlaton (Cratil. sau despre dreapta ratiune a numelor, p.m.310, nudeparte de inceputul aceleia$i earti, p.m.332 $i Scaliger d.l. Plat. inMinoi, p.m.52): Nosco < Noo, caci Nom la Greci inseamna eu cuget",inteleg"; No?io7c, intelepciune", Noog Novg minte", spirit". Si nicinu trebuie trecut sub tacere faptul ca atunci cand anticii foloseau epitetulde Minous se refereau precis la Jupiter. Ca el a fost introdus in cel de-alnoualea an (de existents a Regatului Sveoniei, N.T.), a fost nu atatpentru a purta discutii contradictorii intre comeseni, cat mai ales pentru ase ospata. Vezi Platon, de abia citat, cat $i Plutarch (lib.Maxime cumprincipibus viris philosopho esse disputandum, nu prea departe deinceput). De aceea, Homer it numeste pe Jupiter Minos, zeu al afacerilor,caci, la ospete, intre paharele, se discutau $i treburile tarii. Antichitateaabunda in exemple de acest fel. Vezi $i renumitele Acte din Upsalathing de sub regele Olaus, Skaut Konung, in care multe fapte sunt denmede atentie: printre pahare, se obi$nuia sa se incheie afaceri $i chiar sa sepromulge decrete. Iar inteleptul Gulhiemus Stukius (lib.I Antiq.Conviv., c.XXX; Tacitus, De Mor. Germ., c.XXII) relateaza ea nunumai la stramo$ii no$tri obiceiul a ramas pana in ziva de azi, dar laGreci $i la Traci $i $i la Egipteni Persani $i la altii, era obiceiul sa seincheie tranzactii $i sa se promulge decrete, in astfel de imprejurari,adica la ospete, chiar data nu in numar mare. Vezi $i Tacitus, Demoribus Germanorum (c.XXII), de la care aflam ca la asemeneaospete se puneau la tale multe altele, caci atmosfera era propicetranzactiilor de tot felul. Era sarbatorita pans $i judecata universals incadrul careia se punea in discutie necesitatea vreunei schimbari de legi.De asemenea, in cazul ca se ivea vreo neintelegere in textul de legi inlegatura cu diferitele afaceri intre diferitele popoare, acea lege ineeta dea mai fi in vigoare, ba chiar imediat. Cat priveste pe Jupiter zis minoidul,exact in acela$i an in care s-a produs o schisms in vechea religie, legiletransmise de Jupiter (prin oracole) urma sa fie supuse la vot, ne relateazacu eleganta Valerius Maximus (1. I, c.2, Extr. n. 1). Cu toate ca imperiul

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Suconilor se intindea in lung si in lat pe tot pam5ntul (p.144), a mitt locin cc! de-al 9-lea an o reuniune Intre regi popoare (Alzheriar thing),adica un consiliu general al intregii Sueonii. La acesta a fost auzitJupiter. la noua ani de la infiintarea Regatului Sueon, dup5 cum amaratat mai sus, and lui i s-a spus Minoidul. Iata ce relateaza Strabon(Geogr., lib.XVI, comp. Olafs Sagu, c.LXIX CIX): Caci erau deja'loud ani de cand nu mai fusese audiat Jupiter (ca Minos), adica ne aflamla nonar, cum spune Platon (Dial. I, la inceput, despre legi); Minos s-acobor5t in pestera lui Jupiter $i a primit de la el invataturi, pe care apoiIc -a transmis oamenilor". Platon vorbeste despre promulgarea legilor,comparabil cu situatia oaspetilor Atenienilor din Homer. S5 adaugamcartile despre legi in care Platon it numeste pe Jupiter Minos; iat5-1 si peAdamus Bremensius (De Sit Dan et rel. Septreg., c.CCXXXXIV): «Seobisnuieste ca dup5 noua ani sa aiba loc o adunare solemna a tuturorregiunilor Sueoniei spre a-1 sarbatori. De la aceasta sarbatoare solemnanu avea voie sa lipseasca nimeni. Regii $i toate popoarele si fiecare inparte urma s5-si aduca darurile la Upsalla, iar pentru cei care nu erauprezenti la acele ceremonii, era pregatita cea mai ciuda pedeapsa, inciuda faptului c5 se trecuse deja la crestinism. De aici si cea mai mare

amaraciune profanr, caci dintr-o superstitie foarte vie pe atunciin Sueonia i se prescria astfel: noua zile de petreceri, ocazie cu care sesarbatoreau sacrificiile, iar in una din zile se sacrifica un om impreuna cucelelalte animale, asa Inc& din noua zile se faceau 72, in care erausacrificatc animale"» (nu stiu la ce se refers, N.T..) La fel relateazaEricus Upsalensis: In afara de acestea, avea loc o ceremonie(consacrare) generals care trebuia sä fie sarbatorita cu foarte mareexactitate, din noua in noua ani, la care trebuia s5 fie prezenti totireprezentantii tuturor provinciilor gotice si sä fie incarcati de daruri pecare sä le ofere; atunci and se faceau sacrificii de oameni si animale, iarsangele acestora era pe placul zeilor; trupurile acestora erau atarnate decopacii dintr-o poiana din apropiere, socotindu-se astfel ca prin moarteacelor jertfiti se vor ivi lucruri divine $i sacre, din care cea mai mare partese va raspandi dintr-un loc in altul". Lucruri asemanatoare aveau loc si laGreci, lcgat de cultul Dianei, apoi s-a raspandit si la alte popoare, nouaflindu-ne mai la indemana sursa lui Dionisios din Halicarnas (A.R.,lib.IV, c.XXX). Aceste practici insa, din varii motive, nu au fost admisede acel Consiliu al regilor popoarelor, in legile stravechi, ne-omarturiseste Hesiod in Theogonia (vers DCCC $i urm.). Stramosii nostriau spus c5 au respins ideea c5 Inceputurile legilor le-ar fi dat Jupiter.

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Aceasta opinie este sustinuta $i de Jornandes (d. 1. c.v.): Caci $i Zeutasa fost primul mare erudit care a dat legi, dup5 care tirmeaza Samolse $iDiceneu, despre care am vorbit mai sus." A$a trebuie interpretate $iincunabulele uncle ne intalnim, ca $i in citatul de abia dat, cu particuleleprius (mai intai") $i apoi cu post (..dupa aceea"), caci din cauza uneimaini neiscusite se va raspandi la marele public o lectiune eronat5; cumne mai ingrozesc unele texte istorice incapute pe maim unorneinstruiti!

§22. Un exemplu de acest fel it constituie Zentae §i Zentas (in locde Zeutae de Zeutas), cazuri despre care s-a pomenit in cartile fratilorJohannes $i Olaus Magnus $i semnalate $i de Cl. Ludenius (Prog. edit.Anno MDCLI). In carple acestor doi man carturari s-au strecurat,printre alte gre$eli, cu totul regretabile, scrierea numelui propriu alprimului mare legislator Zeutas, gre$it Zentas, fapt care I-a deceptionatpe Ludenius, find vorba de neglijenta copi$tilor; la acuzativ va fiZeutam §i nu Zentam, cum gre$it s-a copiat. Apoi Deus, Dius sau Dis (deuncle $i grecescul Atc, trebuie s5 se scrie in getica A = 71716, care inlatine$te suns Dh sau, mai corect, 777s, dupa cum o demonstreaza Bureus(Runog. parv. edit. post., p.I) nu, cu totul nepotrivit, transformat degreci in Z 0, litere care, astfel, sunt permutabile, asa cum sunt lapopoarele din Orient sunt literele din alfabetul ebraic, 9 §i N (Oliv.Meth. Heb., c.I §i VIII); cum grupul Thet este redat prin 772 aspirat,dar nu la fel stau lucrurile cu 0 la Greci, al carui echivalent este socotit afi in toate cazurile, caci Tsade are valoare lui ts. De aici $i theus, thius laGoti, care la Greci, mai convenabil lor, le este avg. Desigur, la Dorienisau la Spartani, ba chiar la alpi, dupa cum ne-o dovede$te stralucitulMontanus (Ad Jul. Caes. De Bell. Gall., lib.VI, p.m.232), vom avealitera E (sigma), a$a a in loc de 0Eoc vom avea Eeoc. Acesta este $icazul vocabulei °Eve, care pronuntandu-se ZoOlg Atog, va deveni laLanni $i la alte popoare Deus. Dar de fapt, dupa cum vom mai arata,originea tuturor cuvintelor for este dedusa din theus, thius this alGoti lor / Gelilor. Si astfel de la Avg, cf. Jornandes $i alte surse, avemZeutas. Acest adevar este sustinut $i de incunabule: Thius ar asGirkiwn skriswat Zeus". Thius, scris de ate Greci, va deveni Zoo lg. LaSciti cuvantul xcuravog insemnand cel care hrane$te", o s5-1 privim cafind de origine gotica / getica ($tim de mult Ca got = get $i gotic = getic,N.T.), caci daca e ircurag la Greci, pappas la Latini, vine clar din geticulpappa care inseaninA a hrani" ($tini $i din comediile lui Plaut deja citat,N.T.); este gi cazul verbului a suge (sugere), idem $i dy / dya, de unde

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dijke (..sant pentru scurgerea apei de pe ogor sau din camp"). De aicilatincscul pappare (vezi $i Juvenal, Satira a VI-a, p.m.70, v.14) $iPersius, Sat. III, p.m.167, v.1): ...pappare minutum / Poscis et iratusmenninae lallare recusas (Papi (sugi) oleaca, ca apoi manios, cerand camai intai sa p se came, sa respingi sanul"). Aici insa verbul lallare careNine din geticul la/la, in latina nu are un sens diferit de cel getic (acattle, a lalai spre a adormi tancii"). Iar Plant (Epid. V, II. 62)foloseste verbul pappare (a papa") pentru ,.a manca": Pentru sclavulde curand eliberat problema este ce sä manfince" (Novo liberto res estquod pappet"). La fel gasim la Varrus (apud Nonium), pappus, cuvantprin care copiii cer de mancare (iata ca ne invata istoria limbii romane unsuedez, ce-i drept foarte erudit, in persoana lui Lundius, el cunoscandaceasta istorie, cu trei secole si jumatate in urma, mai temeinic cleatfilologii nostri actuali si, in orice caz, mutt mai corect decat oconsenmeaza dictionarele noastre care platesc un tribut, cu fiecare zi maimare, ideilor preconcepute, N.T.). Din acelasi cuvant iii trage origineapapilla (.,mamelon"). Tot de aici si cuvantul grecesc 7rcura-oc, in latinapappus care inseamna stramos"; iata-1 pe gramaticul poetul !atiltAusonius (c.VII) despre relatia dintre bunici si nepoti: ,,... Pappos,aviasque trementes / Anteferunt patribus seri nova cura nepotes" (...pebunici (pappos) °data ajunsi simple pasari zgribulite spre apusul vietii, iiiau in grija nepo5ii "); zairazog inseamna tats -zeu" om" care nastetoate celelalte. In Scrierile Eddice, allsadur inseamna parinte alUniversului. Si nici nu e prea mare distanta intre thius al Gotilorthiuth, theuth, sau thoith, de la care se trage disciplina Egiptenilor straitslegata de legi, o confirms Cicero (lib.II, De N. D., p.m.26; id. lib. DeUnivers., p.202; Edd. Myth. VII; Cic. De Univers., p.m.195 si De N.D., lib.III, p.m.70). De asemnea, in cuvantul fenician Taaut VOMrecunoaste icoupoyovla (crearea lucrurilor din Univers"), caci MarsiliusFicinus (argum. la Crat. Lui Plat.) spune: Egiptenii numesc Theut, ceeace not numim Zeus; la Persani Sirieni: Magi, Orsi, de unde Oromasis.Ebraicii it numesc folosindu-se si de patru vocale, ii zic Adonai; Grecii,Theos, Arabii, Alla, Mahomedanii, Abdi." (Dar cum THEUTH sta labaza cuv. DEUTSCH (= german), din germ. literara, conducand, ca si incazul limbii olandeze" la cuv. strimosesc DAC, atunci cand rabiniistriga ADONAI (= STAPANE!), zic, de fapt, DACULE, invocandtotodata $i pe nordicul stramos ATT1N, dar pe elinescul ADONIS;THEUTH-ON si GERMAN au aceeasi legends etimologica - N.T.).

§23. Am aratat in paragraful anterior ca de la geticul thius sau this

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se trage grecescul big. Si tot de aici are originea $i Jupiter al latinilor,adica Di Jovis ca Deus Jovis. Gellius (N. A., lib.V, c.XI1) aduce indiscutie o aka derivalie: Ziva de joi poarta numele zeului-tats Joe, adicatats al zilei $i al luminii; $i, cu un nunie asemanator, ziva lui Joe $i a luiLucetius (porecla a Junonei $i a lui Jupiter) : la noi, prin conceptul deziva $i lumina, se intelege direct conceptul de viata pe care lumina oinveseleste." Gramaticul Latin Sextus Pompeius Festus afirma: ..pe Joe itnumeau Lucetius pentru ca it socoteau a fi fost creatorul luminii."

§24. in acest caz referirea este la ambii zei: Joe $i Apollo, caci,dupa cum se vede, este sustinuta de vechimea legilor autoritatea decare se bucurau $i, nu atat a Justitiei. in general, cat mai ales prin laudeleaduse celei mai inalte echitati prezente in legile scrise, precum $i indesfasurarea proceselor de pe tot painantul, unde acestea se aplicau. $idintre zei, pentru simtul de echitabilitate nu era laudat mai mult decatApollo nici un altul $i toate acestea spuse mai sus se refers la el care este$i eel mai vechi zeu. Si tocmai datorita acestui sinit al echitabilitatii al luiJoe, expresia eel mai adesea intalnita la scriitori este cea de Joe eeldrept. Vezi $i Horatius (Epist., lib.II, Ep.I): Si Joe cel care judecatotul cu dreptate". $i in legatura cu chiar acest fundament al echitatii,avand efect asupra tuturor lucrurilor, sunt de parere cei vechi ca numaiApollo $i Joe erau arbitri ai Justitiei $i la aceasta se adauga, cu multasolicitudine, mama-Zeus: fara consultarea Ei, cei doi zei nu erausufficient de echitabili. Aceasta mama -zeu este identificata la Vergilius(lib.IV, Aeneid.) cu Ceres cea Facatoare / datatoare de legi, iar la vechiiGreci cu Demeter Ihesinophore, unde thesmos inseamna ,,lege ", iarThesmophoria era zi de sarbAtoare in cinstea lui Ceres. Dupd obiceiulsolemn, se mai adauga Minoi, adica Lagmcm, de la Joe, i.e. de la Rege,formula in uz chiar pe vremea Republicii, intalnita atat In legile vechi,cat $i in istorii. Asa cum se poate lesne cwioaste, legile erau promulgatecu cea mai mare atentie spre a fi de folos oamenilor, asa cum este cazul$i cu sanatatea planetei, intru o conservare perena a acesteia. Asadar,legile erau intocmite de asa natura, incat prin ele sä se statuezesimtamantul echitatii, altminteri are loc aceeasi masinarie ca in cazulpanzei de paianjen in care guilt prinse vietati mai slabe, in timp ce celemai vanjoase razbat panza: tot astfel, cei umili saraci sunt prinsi inplasa $i obligati sä cedeze luptei inegale, in timp ce bogalii sus-pusiinu se prind ca vietatile slabe in panza de paianjen" (vezi $i Plutarch laSolon, p.m.819). Ce vrea sa Insenme a corupe Justitia / pe judecatori? Sase renunte la Justitie? Atunci cum pot fi aplicate legile fard Justitie, rard

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judecatori? Acesta trebuie s5 fie bine ales dintre to aceia care nu se lasstarati in afaceri murdare, pentru care justitia reprezinta glasul raiunii, iaraceasta trebuie s5 actioneze cu calm, lucru valabil mai ales pentrujudecatori in timpul desfa§urarii proceselor, dup5 cum ne sfatuiesteCicero in scrisoarea adresata fratelui sail, Quintus (Epist., lib.I, p.m.293

296) pe vremea ultimei ciume din timpul Republicii. In chip stralucitvorbe§te Livius (lib.III, c.XLV) despre un complet de judecata bineinchegat avand un judecator capabil s5 interpreteze corect o anumitalege: omul sä fie ales in functie de capacitate, s5 fie in stare säinterpreteze legea cu agerime si sä actioneze, in functie de fiecare clientin parte, dar in spiritul legii. Desigur, omul difera de la om la om, iar capersoana singulars, i se spwie persoana. Persoanei i se d5 un name,spune Cicero (lib.I, De Invent., p.79) cu care este chemata aceapersoana, deci printr-un anumit propriu cuvant al acelei persoane: incartile lui despre inventie, Cicero face adesea uz de acelea$i cm-ant cu

seas. S5 revin la subiect.

Apdar, pentru ca treburile in stat s5 mearga bine este nevoie sä seactioneze, sa se gandeasca s5 se munceasca in aka fel Inc& s5 fieinlaturate toate relele, iar acei judecatori care se fac vinovap de faptecriminale primeasca pedepsele bine meritate. Altminteri, cetateniinu-si mai pot pune speranta in bonitate in procesele civile, atata vremecat, printr-o intamplare temerara, prin subrezenii ale sortii, prin jocuri denoroc, se prefers un titlu fals, ca §i cum s-ar fi efectuat totul prin jitstitie.In for trebuie s5 arbitreze un om cinstit (Vir bonus) sau mai bine deloc;nimeni sa nw fie mai bine pregatit deck el, nimeni mai vigilent, nimenimai ingrijit dee& el §i mai bun orator; argumentele s5 fie de a*a naturaalcatuite, incat sa fie demne de un barbat in lege (vir bonus), facandu-lecredibile Oa in cel mai mic detaliu; s5 conduca treaba pia lalichidarea ei sa darame pe adversari printr-o dezbatere coqtienta, prinreplici prompte la obiect; aka cä atunci and la cei vechi avea loc ocondamnare la adresa unui om cinstit, judecatorul era insultat §i i secerea s5 se retraga din functia de judecator -ref, recomandandu-i-se camai curand sa mearga sa cugete in spelunci gunoaie, decat sä maiapara in for. Tata cum foarte corect se pronunta Horatius (II, Serm. Sat.II): Drept e ca un judecator corupt examineaza totul mizerabil"; iarPlant (Amphit. Prolog. 36): A cere lucruri drepte de la cei nedrepti esteo lips5 totals de intelepciune". 0! ce nenorocita situatie sa to afli sub unasemenea judecator sau recuperator (este vorba de restituirea bwmrilorreclamate in justitie, N.T.), deci care s5-ti apere bunurile, sä puns umarul

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sä p se restituie, avand acest drept, in timp ce el. de fapt, se comports calupul care este pus sä pazeasca oile. Desigur, un asemenea judecatorcorupt, scelerat, ar trebui. la randul lui, sa i se faca un proces penal säfie condaninat in lege; dar. daca in neruOiarea lui fara margini, gasqtechiar cu cale sa se apere? In fata unei asemenea nerqinari, penita meaeste gata sä sara din toe."

§25. Desigur, inca din Antichitate s-a instituit obiceiul ca intreburile judiciare sa se jure pe Joe sau pe Thor, dar nu atat de fricatunetului §i fulgerului pe care acesta le dezlantuie. cat mai ales legat defactorul Justitie, intrucat din ritualul judiciar, la Inceputul unui proces,trei erau raurile care trebuia sa fie trecute, cf. Monumentelor Eddice(Konnt. 01711i §1 Kierlauger twar: Konnt vine de la Kora (Cora sauPersephona, fiica a Demetrei a lui Zeus prin casatoria ei fortata cuPlouton, zeu at Infernului devine ea, deci, flied a Infernului; Demeter

Cora erau supranumite legiuitoare / thesmophore, acesta find primulfor prerogativ, N.T.), prin care se poate desparti lucrul adevarat de eelfals. Omit vine de la ora (,.farm', ..limits "), intrucat lucrurile neclare,conform ratiunii impuse de drept §i justitie se impunea sa fie scoase depe rol. Kierlauger twar inseamna rail al bunatatii sau clementei ", caciprintr-o forts veritabila a cuvantului, apa sau va continua sa curga peaceegi albie sau se va desparti dupa aceea in doua parti distincte, astfelbleat uneia ii va fi spre o clementa, iar alteia nu-i va datum (Metaforaeste luata din domeniul hidrologic, pentru ca in Antichitate cele maimulte procese aveau la origine alimentarea cu apa; Intr -un conflict, serecurgea deseori la taierea conductei vecinului, de aici termenul derival (in justitie), venind de la rivus, N.T.). Iata de ce, dupa cumne-o demonstreaza poemele marilor poeti, stramo0 nowi jurau pe ape,caci fluviile erau elementele cele mai folositoare unei comunitati, deci deutilitate publics, pe izvoare care erau mereu inghetate, pe ape carestraluceau in razele soarelui pe faun cu maluri povarnite, and se voiaa se dovedi sinceritatea, candoarea ve5nica a adevarului §i robusteteajustitiei invincibile. La Ovidiu, de pilda, (lib.I, Metam.), gasim sintagmaJur pe fluvii, pentru ca - aceasta o aflam de la marii poeti - Intruchipaucea mai veche forma cea mai sfanta religie a ADEVARULUI,JUSTITIEI a lui JUS JURANDI, apa find elementul primordial alaparipei vietii pe pamant. Tribunalul suprem upsalez al regatului faceaapel la trei izvoare sacre, pe vremea in care era celebrat cultullucrurilor imaginare al minciunilor, dupa cum cu multa dreptate, oafirma Justinus (lib.XLI, c.III): In superstitii cinstirea §i respectarea

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zcilor se face recurgandu-se mai ales la faun". Ace Iasi lucni poate ficitit, cu totul educativ Ia Gronovius (IV, Obs., X. 1), bazandu-se pe textedin Herodot, Plinius. Tacitus. Arnobius si din alti scriitori: aici trebuiepomenit $i numele lui Graevius in insemnarile frecvente pe care le facela Justinus (I).

§26. Si. acordand atentia cuvenita Antichitatii zeilor din Sveonianoastra, atunci trebuie sa ne instruim in a-1 vedea pe Apollo cu toate celesacre legate de numele lui inclusiv cu trepiedul lui. 5i, dup5 cum oarata incunabulele si legile noastre stravechi, stramosii nostri 1-au asezatpe tron pe rege dupa chipul si asemanarea lui Apollo, deci si cuatributcle Jul. La Tripod se celebrau cele divine. Tripos este un cuvantgetic. din Tripus, azi Trifot, la greci Tpliroug (deci si cuv. Trifoi este uncuvant getic foarte vechi, N.T.). Expresia fastele din lemn' trimite laobiceiul, existent Inca din negura vremurilor, de a se incrusta in 'emufaptele de seams (precum la not la Cara in grinds, N.T.). PrinKunestafivar se intelegeau acele zile in care, printr-o miscare a Soarelui$i Lunii, timpul este oprit in loc pe pamant prin succesiuni alternativerevenindu-se cu grija la starea de la inceput (zilele faste, in calendarulroman, erau zilele in care aveau loc targurile si se primeau audiente;fastele consulare erau registre publice in care se mentionau fapteimportante, anale,n.t). Tripura, spune Fulgentius (Myth., lib.I, c.XVI, lainceput, Capell., lib.VIII), i se adauga ca epitet ornant lui Apollo, pentruCa El cunoaste trecutul, observa prezentul prezice viitorul. Tripus estespur in loc de Tripos, dupa cum Oedipus, Polypus si altii, se spune deci,prin analogie, deci de catre autoritatea celor vechi este respinsa aceastaforma.

intreit prin trepied se fac prezicerile".

La cei vechi Triada egaleaza JUSTITIA, relateaza Plutarch (DeIsid. et Osirid., p.m.381), iar la Greci, cand se vorbea de ApolloPythianul, se intelegea foarte mult, cf. Macrobius (1.c. c.XVII)Fulgentius (d.l. c.XI). Cuvantul Apollo insa este de origine getica, insuedeza avand forma Aballur Apollur, literele B P fiMdpermutabile, ca si in cazul lui Ban §i Pan, dupa cum am aratat mai sus.Asa ca, nu vine din greaca, asa cum s-a sustinut febril, cu dezgust 'Anala somnambulism. La fel stau lucrurile si cu tridental lui Neptun, cacicuvantul care denumeste sceptrul lui, poate fi perfect explicat si asimilatIa TRIADA de mai sus. Aceasta pentru ca in textele Eddice (Myth., II)acestui zeu i se spune Trihar, ale carui emblems Si nume le-a

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revendicat Odin printr-o iluzie magica: a§a se explicii de ce, inmonumentele Eddice. lui Neptun i se spune Thrihar, deci, al carui muneeste identic cu inseninul - tridentul.


CAPITOLUL VIRezumat

§1. Dupa cum sunt socotiti ca fund mai multi zei, se folosestepluralul: loves. Apo !lines. Vulcani. Mercurii. Aesculapii. Dianne.Veneres. Minen'ae, Cupidines Dionysii, tot astfel se vorbeste despre unSamolse mai vechi si un altul de data mai recenta; la fel stau lucrurilecu Odini, 7horones, Friggae, precum cu cealalta multime de zei dinpatria noastra. §2. Numele si chipul mai recent al lui Samolsedesfiintat pe eel mai vechi de Zamolxis; ne stau marturii stralucite atatStrabon, cat Eddele. §3. La multi scriitori persists Inca indoiala dacaZamolxis a fost om sau zeu. Preceptor al lui Pythagora si initiat inlucrurile sacre ale Hyperboreenilor, Apollo insusi a fost numitHyperboreus: discipolii acestuia au fost numiti ,,vocile zeului". §4.Pythagora, ca si ceilalti mari filosofi, excela in vestite magii murmurate.§5. Totusi, i s-au pus in arca, de ate ignoranti, multe superstitiimalefice, care ar putea ft chiar reale. §6. La Scitii hyperboreeni puteau fidistinse patru feluri de fiinte animate. §7. Oare Pythagora sa fi fostprimul care a crezut in nemurirea sufletului? Credem ca nu, caci se pareca multi altii au sustinut acelasi lucru inaintea lui, asa ca trebuie sa fi fostultimul si nu primul.

§1

Cum se poate deduce din cele spuse anterior, Apollo sau Baldurpare sa fie unul si acelasi cu Zamolxis, pans intr-atat concords lucrurileintre ele; eel care a fost sclavul lui Pythagora si apoi a fost eliberat, esteunul §i acelasi, iar acesta, conform probelor de mai sus, s-a numitZapogig. Asadar, cu buns stiinta, s-au numit cu unul §i acelasi nume,mai multi, conform monumentelor literare vechi. La Cicero (De N.D.,lib.III, p.m.70 si urinal), Diodor Sicilianul (Bibl. H., c.I) le gasimnumele la forma de plural (ca si cum ar fi fost mai multi): Doves,Apo llines, Vulcani, Mercurii, Aesculapii, Hercules, Dianae, Veneres,Minervae, Cupidines Dionysii. Tot la fel gasim zeii nostri in Analeleistoriile nationale: Odini, Thorones, Friggae toata ceata zeilor. Vezi siCl. Verelius (Gautt. Saug., p.XL, Ad Hervar. Sag., c.I) la care merits afi citite cu atentie notele prea nobilului Stiernhielmius comparativ cucele ale lui Celsius (Eccl., p.I, c.V1).

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§2. Adaug, pe langa altele, scrierile magic; ba chiar sisuperstitiile din care ceva a fost introdus aici; asa as este de-a dreptul demirare cä nu a fost puss in frunte insasi acea forta maretie de catrestramosi anume mania lui Dumnezeu care a fost greseala profanilor,credeti-m5, pe care si-au insusit-o cu atata abilitate. Acest lucru esteatestat, printre altii, si de Strabon17 (d.m.l. pi. 7). La fel se vorbeste $iin Scrierile Eddice, in Gylfaginning: /Esimir gafo ser thessi nofnAsanna; at tha er langar Stundir lidi efaditzt men ecki at allir veri einir,their iEsir er nu er fra sagt, og thessir ksir er nu voru = Aceste nume dezei si le-au insusit asiaticii pentru ca, dupa o perioada mai mare de timp,oamenii s5 nu se indoiasca de faptul ca ei au fost absolut aceiasi, faraindoiala, aceia ale caror fapte le acceptasera mai inainte si cei pe careacum ii contempla". Si acum sä adaugam cuvintele unnatoare dinPrefata Scrierilor Eddice: De tha gaff han sier oc sinum Mamium theiragamin Troiumanna naffs: Si atunci adoptat ficeare in parte, pentrusine, numele vechilor zei".

§3. Faptele sunt dare, asa ca pentru nimeni nu mai este un semnde intrebare daca Zamolxis a fost om sau zeu. De ce? Pentru cä a fostinitiat la dascalul numit Pythagora, in lucnirile sacre ale Hyperboreenilorsi profetea adevarurile nu mai putin decat o facea Apollo Pythianul, nerelateaza Laertius (De Vit. Philos. in Pythag.); din AristippusCirenaicul, despre sus pomenita nemurire, idee pe care o pusese incirculatie $i care este confirmata chiar de ate scriitori si chiar dinacelasi motiv din care Apollo a fost stimat de care discipolii lui dintinuturile Hyperboreene. A se vedea si Laertius si Malchus (d.l. etMalchus in vit. Pythag.). Este pentru toata lumea clar cä Apollo, numithyperboreanul, a fost vazut de ate multi, in acelasi timp in mai multelocuri. Vezi $i Aelianus (Hist. var., lib.II, c.XXVI; lib.IV, c.XVII) siJamblichus (De Vit. Pythag., c.XXVIII); adauga-1 si pe Porphyrius (Vit.Pythag.) si pe Lukian (Dial. Mort.) unde Menippus, salutandu-1 pePythagora, adauga unnatoarele: «xazpe, w Evcoopfie rl Azo Raw, rl o' rzav e0e,lezp> (Sa fii sa.nAtos, Euphorbe sau Apollo sau cum vrei sä-i maizici!"). De aici discipolii lui erau numiti, cum remarcd Laertius (d.l.VIII), ai zeului Apollo, cel cu multe nume" (zrav-coza eeov cocovac).

§4. Dar de ce? Despre ce fapte ale lui Pythagora este vorba acum,daca nu despre vestite magii, ba profetii? Desigur acest fapt esteconsemnat si de Timon zis mizantropul, ca. Pythagora a fost vestit si incunoasterea artei magiei si nu trebuie sa ne rusinam de cuvintele lui

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Plutarch, Lukian $i Plinius. De aceea exists mentiunea lui Platon,precum $i a altor filosofi renumiti care sustin ca multumita tocmaime§tesugului indelung invatat al magiei, s-a acceptat ca exiliile sa fieconsiderate mai veridice dec.& peregrinarile. Iata si cuvintele lui Pliniusin materie: Arta magica a ca§tigat asa de mult in importanta, Inc& inzilele noastre se bucura de mare stima la cea mai mare parte apopoarelor". $i mai departe: In Britannia actuala este cinstita magia cumare entuziasm" (Vezi $i Plinius lib.XXIV, c.XVII si lib.XXX, c.I, nuprea departe de inceput si spre final).

§5. Si totusi, nu a§ putea sa neg faptul ca o mare parte asuperstitiei malefice puss pe seama unor magicieni necultivati ar putea ficeva absolut natural. Franciscus (B. de Verulam De Vicissit. Rerumferm. LVI) relateaza foarte intelept: Incendiile devastatoare, loviturilecumplite ale soartei $i zgomotele infricosatoare care au staruit multavreme la macedoneni au fost numite magice". Iata cuvintele luiFranciscus: Este sigur ca pe vremea lui Alexandru cel Mare au fostfolosite masinile indestructibile de razboi (tonnenta aenea cu care searuncau pietre, projectile etc, un soi de catapulte care faceau zgomotefoarte marl, N.T.) asupra locuitorilor Oxydracilor din India; acestea aufost numite de catre Macedoneni tunete §i fulgere, iar operatiile (derazboi) magice. Fara indoiala ca la fel stau lucrurile si in cazul puteriifocului si grozaviilor incendiilor care au avut loc la chinezi inainte deanul o mie". Asemenea exemple pot fi date si din trecutul mai apropiat,spre exemplu la Roger Bacon (1214-1294), foarte adesea acuzat demagii, care lit cele din urma s-au dovedit a fi fost fenomene pur naturale.A se vedea $i Naudaeus (Op. Pecul.) Spondanus in Anale A.D. 1278(ad. A. C (I). CCLXXIIX), precum si Borrichius in Disertatie desprena0erea progresul chimiei.

§6. Am spus ca Pythagora a fost inipat in elementele sacre aleHyperboreenilor. De ce atunci sa nu fi primit la ospatul lui pe Abaris(preot al lui Apollo) a carui sageata fusese facuta sa clistruga randuiala -

despre acest incident relateaza si Jamblichus (capitolul citat mai sus). $iaici concords faptul ca neamurile slavite se trag de la Scitii hiperboreeni,din motivul ca Rua dotati cu patru feluri de vietati: cea a Zeilor, a Larilorsau Demonilor, a Eroilor si Oamenilor. Dupa cum rezulta din toateistoriile stravechi, unde sunt pomeniti adesea, asadar, lui Pythagora i-auurmat ceilalti filosofi, din care primii sunt socotip a fi Platon $i Aristotel.A se vedea Laertius (d.l. VIII) si Augustinus (De C.D., lib.VIII XV).

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Hesiod (Fapte 51 zile) ii nume5te Sevrepot Ompoveg (demoni de graduldon, Seneca (Ep. Ex. Plat. in Symp.) ii socote5te de importantainferioara, iar altii, zeii plebei. Vezi ce transmite Platon prin Diodordin Sicilia (Bibl. H. IV pe la inceputul carpi 1761)1 TOW ein9averorownpwcov TE KW witOscov (Despre aparitii, eroi $i semizei), iar la Plutarch(De Isid. et Osir., p.m.360 urm. $i De Orac. desectu., p.m.415) dupazeii lui Hesiod urmeaza ocapovac, ihowag Kai avOpcozoog (demonii, eroi5i oamenii"), ordine identica cu cea de la Apuleius (scriitor din secolul alII-lea, autor al romanului Magarul de aur, N.T.). Pe langa acestea suntdemne de a aminti cele ce relateaza Plutarch (De Isid. et Osir., p.m.360

urm.) despre geniile malefice 5i, nu numai el, ci cu mult inainte,Empedocle (sec.II I.e.n.), apoi 5i Platon, Xenocrate, Clu-ysippus,Democrit altii.

§7. Se crede ca Pythagora a fost primul care a vorbit desprenemurirea sufletului. Dar din scrierile celor vechi, transmise noua prinCicero (Tuscul. I), aflam totu5i ca nu Pytahagora, ci Pherekide Sirianul,dascalul lui Pythagora, a fost primul care a sustinut ca sufleteleoamenilor sunt nemuritoare; aceasta parere i-a transmis-o discipoluluisau, Pythagora, care a intarit-o $i mai mult". S5-1 adaugam aici peDiodor Sicilianul (Bibl. H., c.a V-a, p.m.212). Prin urmare, fapteleistorice cele mai cunoscute sunt intarite 5i in consens cu cele consemnatede scriitori. De pilda, Pythagora profetise ca Euphorbus, fiul luiPanthous care fusese ucis de Menelau la Troia, va invia 5i a inviatprofetia lui Pythagora a fost luata In sew* intrucat a fost recunoscutdupa scutul pe care it purtase Euphorbus. Vezi Laertius (d.l. VIII),Gellius (N.A., lib.IV, c.XI) 5i Lactantius (Plac. d. Fab., lib.XV, F. III),pe langa multi altii care au transmis la urma5i acest episod. Sufletele aufost numite mai sus sempiterni (ve5nice), in timp ce Cicero (lib.I, Dedivin., p.93 $i urm.) le nume5te immortales (nemuritoare"). Lucretius(De R.N., lib.III 5i IV) vorbe5te neclar despre partile sufletului, ba chiarfals; alp scriitori, filosofi mai putin importanti, sustin ca sufletul omuluieste muritor; cei mai multi insa, sustin opinia lui Pythagora; ca $i Justin

c.IV), de aceea 1-au cinstit ca 5i cum ar fi fost un zeu; dar desprenemurirea sufletului uman vom vorbi mai mult in cele ce urmeaza.

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CAPITOLUL VIIRezumat

§1. Zamolxis, asa cum am explicat si le-am enumerat deja, a avutmai multe nume; unneaza acum, motivele pentru care el a mai fost numit$i Gebeleizis, lucru pe care it voi demonstra prin putine repere. Sueoniis-au amuzat mai de mult de rezonanta acestui nume, considerandu-1 preaaspru. §2. Tot la fel $i Germanii. Tacitus it lauds`. §3. Cine a fost cel carea aprcciat stabilirea in vechime numelui de Gebeleizis. Se pare ca apornit de la Woluspa. §4. Sunt unii care citesc gresit Geblieizen, ceea cear insenma Jupiter fulgerAtorul, tunatorul, care tuna din inaltimi, care sebucura de fulger".

§1

Am aratat deja ca ilustrul zeu Zamolxis a fost numit de Cate anticicu diferite nume; ramane acum sa clarificam pentru care motiv a maifost numit $i Gebeleizis. Iata ce spune Herodot (Iib.1V, c.XCIV):«A Oavartovo-i zi rovbe rov rpo7roy oure wroevilaxely eavrovg voi.novozleyaz or my wroRlynivov 7rapa Za,uogw. 01 Or avreo_w Toy avrov toyvoWovo7 Tefle Aez4y» Nernuritorii (a§a cum se socoteau Getii a fi fost,N.T.) actioneaza in felul urmator: ei nu credeau despre ei ca mor, ci cacel decedat se duce la Zamolxis pe care oamenii accstui neam it socoteaua fi acela§i cu Gebeleizis"). A§a sunt relatate lucrurile - de fapt, traiesc lafel cu Zeul §i pe picior de egalitate; acolo sus i§i gasesc tihna, starea delini§te, find departe de tulburarile celor invidio§i, o duc intr-o adevaratafericire - liesasau Igsa, scutiti de once nestatornicie a soartei; desigur, eierau convin§i ca toate acestea a§a se vor intampla, iar viata i§i va urmacursul. A§adar acest zeu numit Gefeleisis este un datator de odilma, a§a1 -au numit Gotii in limba gotica (= Getii, in limba gets; acest ciwant maifin §i mai placut la auz ne trimite la verbul din germana actuala gefallen,a placea" §i leisen, fin", placut la auz ", lijsa din gotica, respectivgetica, N.T.).

§2. $i nici nu era cazul sa fi zis ceva care sa swie frumos laureche, caci ei nu aveau urechi de auzit altceva decat strigatele de groazachemand la razboi: ...impro§cand amenintari cumplite dintr-o gurapietrificata" (Tacit., De mor. Germ., c.III); ei slobozeau mai curand un


zgomot prelung in pronuntarea cuvintelor deck un sunet fin. De aici siTacitus (De mor. Germ., c.III): Caci ei to inspaimanta sau incepi sätremuri la auzul zornaitului soldatilor nu atat prin modulatia vocii lor,cat mai ales prin virtutea militara. Asprimea sunetului este mai alescautata si zgomotul frant de pe buze izbindu-se de scuturile care stau incale, prin lovire, face vocea mai plina mai grava".

§3. Cat prive§te starea mortilor ajunsi la Gebeleizis, sä apelam dinnou la informatiile furnizate de Herodot (lib.V, c.3 4, spre final), de lacare aflam ca moartea poate fi pe drept numita tilma", caci in adevarsufletele erau in afara nenorocirilor si a mizeriilor de tot felul; Cicerosocote§te ca nu este vorba doar de o odihna tilmita pentru cei credinciosi,lipsita de nenorociri, ci cu adevarat un inceput ve§nic al unei fericiri dedurata. lar mai la obiect este Wohispa:

Baldur mun Komnuz/

Bua their Haudur og Balldur / hropts / Sigtoptir/

Wel waltiwar wited their enzz eda hwad.

Sal ster hun standa Solu fegra/

Gull that tan a Gimle/

Thar skulu dyggwar drotter byggia/

Og win alldurs daga yndes niota."

Iata cum a tradus-o Stephanus Olahus islandezul:

sose§te Baldrus,

el, impreuna cu Haudus, Hropti Sigtopter

vor locui in altar rara neplaceri, ca pans acum

Sub acoperipl de our al Gimlei

pe ea o cinstesc popoarele cinstite

de secole in §ir bucurandu-se de bunul suprem.

Apare chipul Divin, simbol al odihnei gezat pe un jilt:

pe el nu-1 bat nici vanturile §i nici ploile

nu-1 uda nici zapada nici grindina aspra nu-1 atinge;

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ccnil nu este niciodata acoperit de nori,

surade de lumina imprastiata marinimos."

§4. $i daa lucrurile stau asa, nu pot intelege cum de s-a ajuns laidcea ca trebuie citit nu Gebeleizis, ci Geblietzen, aceasta desemnand peJupiter tuneitorul (vezi $i Joh. Magnus, Hist., lib.I, c.12; 01. Magn.,R.S., lib.III, c.7: Lit. Georg. Stiern, Ad D. Locc. Locc. Antiquit Sueo-Gth., lib.1, c.1, p..7; Horn., I1. A., p.m.26, v. 36, II., 2, p.66, v. 8, p.82,v. 16, f p.746, v. 30 $i urm; Cic., De Divinat., lib.II, p.m.117; Plin.,N.H., lib.II, c.7).

$i aceasta relatare nu se gaseste numai la Herodot, ci si in toateincunabulele. $i totusi, conform reprezentarilor lui Jupiter $i Apollo lacei vechi, acesti zei par sä nu se fi amestecat in treburile juridice.Socotesc ca am aratat indeajuns tot ce mi-am amintit, pentru ca asupraacestui fenomen sd se asteama tacerea, aci nimic nu se intalneste maifrecvent cleat, cum am spus, Gebeleizis, cu sensul de Jupiter tonans(tunatorul"), fidgurans (fulgeratorul"), Muinans (idem), altitonans(tuand din inaltul cerului") $i fuhuine gaudens (bucurandu-se defulger"). (Personal inclin sä cred ca textul gotic. i.e. getic, ne ajuta s5rezolva corect problema etimonului: Gebe + lijsa = clatator defericire", altminteri nu are logics raiul" lui Zatnolxis ca Gebeleizis, vezimai sus, N.T.)


CAPITOLUL VIIIRezumat

§1. Care este teologia lui Zamolxis? Locul unde se vorbe§te inScrierile Eddice despre fericire in viata viitoare a celor drepti §i estedescrisa i expierea celor care au savar§it rele. §2. Odin este considerattainuitor al celor more in razboaie inainte de vi-eme; de moarte violenta:a§adar locul lui este in Walhala. §3. Consensul general al tuturorpopoarelor despre Dumnezeu §i anume ca el este creatorul arhitectullumii, de o bunatate fara margini §i ca Intreaga lui opera a dus-o perfectla bun sfar0. §4. Din Monumentele Eddice ale profanilor aflam ealumea aceasta Nra trebui sa fie distrusa prin foc. Sunt stimali cei maivechi filosofi ai lumii in primul rand stoicii. §5. Despre fericirea dupamoarte a celor cinstiti §i despre chinurile la care sunt supu§i cei necinstiticants, de comun acord, toti poetii acestei natiuni. §6. Sceptrul minoic.Fecioara lui Rhadamantus §i a lui Aeacus. Staf, stava, stavastola. §7. Deunde vine numele de Radamanthus?De unde eel de Minos? De unde celde Aeacus? $i de unde cel de Triptolemus?. La vechii Sueoni Geti afost plasmuita de catre poeti aceeai forma de judecata care a fostpastrata la zeii inferiori. De asemenea §i consiliul. De ce niciunde inlegile altor popoare nu se specifics in mod expres acest lucre. Totu§i,exists dou'd trepte, eel al apelului (facut In tribunal) cea a dreptului deapel facut in justitie. Acestea, ce-i drept, nu sunt aratate cu litere uria§e,ci sunt acordate cu adevarat: Trivium este locul unei judecati solemne.§8. Cuvintele lui Vulcanius pun in evidenta una ac,eea§i idee astralucitului Platon.

§1

In cele mai vechi documente suedeze, Scrierile Eddice, sedistinge Theologia lui Samo lse care este, in acela§i timp, cea a celormai vechi cetateni ai Sueoniei; se face deosebire intre viata viitoare acelor drepti, dusa In fericire cea a celor rai, dusa dimpotriva innefericire, la zeii subpamanteni: Han smijdadi Himen och Jord och allaeign theira / och hit thad ;nest er / han giorde mannen / och gaf honourOnd tha er lisswa skilide och alldrey tijnast / that lijkame fara tillmulldar eda brenna till asku / och skulu allir men listiwa their riet eresidader oc wera nied honour sielswn / thar sa heiter Gimle edur Wingulff

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enn Wonder menn fora till heliar / oc thadan i Nistheim" (Myth.. III)(..Dumnczcu insusi a facut ecru!, pamantul si toate cele care se gasesc peel, $i, ceca ce este nemaipomenit, a Cdurit omul, al carui suflet iintrodus in trup ca nemuritor, caci corpul poate fi prefacut in pulberesau. daca este ars, in cenusa. Cei drepti traiesc vesnic impreuna cu El inGimk sau Wingulff; cei nedrepti insa, sunt aruncati la zeiisubpamanteni"). Despre Helis Nistheim se vorbeste mai pe larg in altloc din Edda; si nu mai pun despre Gimle, uncle acest cuvant esteincarcat de o foarte demna notare si lauds: ,.a suimanwerdum himensenda er sa salur er allra er segur slur / oc Biartare en So len er Gimleheiter / han skall standa !ha bade hestur farest himmen oc lord ocbyggia than stad glider men og Niettleiter om allar allder" (Myth., XV siXVIII) (in partea sudica a cerului se vede cel mai frumos templu cuun soare mai stralucitor cleat oriunde pe care localnicii it numesc Gimle.Acesta va dura cat timp vor fi focul, cerul pamantul $i acolo vor locuiin veci cei cinstiti si drepti"). Nordur-ii insa (vezi Myth., XLIX si unn.)stint asezati, dupa Documentele Edda; in partea nordica, adica la zeiiinfer-ion (subterani). Vezi $i Myth., XLIX urrn.

§2. Zeul Odin este considerat paznicul (tainuitorul) tuturor celorcare au murit in razboaie, asa cum este zugravit si in Edda: ,pvi ad hans(Odins) askasynir eru allir peir er i val falla. Han skipar peim valholl"(,.fiii lui mult iubiti sunt to acei care au pierit in razboaie, de moarteviolenta; asa ca fiecare I i are locul sau rezervat in Valhalla"). Cum Odinmai este numit zeul songeros, top fiii lui mult doriti se bucura deaeelasi epitet ornant. El mai este numit si Walsadur / Wingner /Walhallarvisir (parinte al celor macelariti, tainuitor si sef alsufletelor"). In Valhala, la servitul cupelor (la ospete) sunt folositeParcele. Din nou Edda: Sva heita peir Grimismalum er Piona iValhaullu bera drick oc geta bordbunadar oc olgagna. Hrist oc Mist vilag ad truer horn bets. Skegold, Skaugul Hildr oc brudr, Hlauk ocHeriana, Gioll oc Geira, Haup oc Rangridr oc Reginlief paer berahverium of (Astfel se numesc cele care ofereau serviciile celor careveneau la ospete, erau paharnici, asezau tacamurile pe mese, cupeleserveau oaspepi. Rista Mista imi aduc cornul plin de bucate. Skegold,Skaugul, Hildr brudr, Hlauk, Heriana, Gioll, Geira, Haup, Rangridr siReiginlief, bere"). Mai, este o bere facuta din plante la popoarelenordice, numita zython, iar popular cerevisia. Despre cr-vt9ov vorbesteTacitus pomenind-o ca o bautura specified Svionilor i preparata din orzon din grau si este intrucatva asemanatoare vinului.' acelasi name it

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are *i azi berea la spanioli - cerveza; cerveceria = berarie - dovadalexicala de obicei alimentar al obarsiei nordice a spaniolilor - N.T.).

§3. Este bine de notat urmatorul lucru: Toli oamenii, Oa laultimul, sunt de comun acord ca nu au acelea§i gusturi §i nici nu simt lafel. Parti le superioare ale corpului pot fi curatate cu ajutorul eleboruluialb (o plants din familia renonculaceelor folositA ca purgativ; mai demult se credea despre ea ca vindeca nebunia, N.T.), daca intamplator, le-a tulburat primul contact cu universul (apoi, cu Ord ale acestuia ca cer,pamanturi, marl), cand oamenii au vazut chipurile for - Soarele, Luna §icelelalte stele; pe masura ce intelegeau varsta maturitatii, varietatile,precum §i schimbArile survenite in timp, au inceput sä inteleaga §i toatelegaturile dintre ele gezate in reguli bine randuite; apoi cand datseama ca universul este construit de a§a fel, inc.& in el toate sunt deadmirat, papa intr-atat de proportionate sunt, este pretutindeni frumosdesavar§it, sub toate aspectele sale in absolut toate partile componente,s-au refugiat la sanul lui Dumnezeu, cel mai mare §i cel mai bun *i nuatat ca arhitect care crease toate aceste perfectiuni grade bunatatii sale §iputerii sale nemarginite, cat mai ales ca Inainte-statatorul, care, printr-obunAtate desavar§ita, egala cu natura lui printr-o fortA de aceea§imarime, a pus-o in miFare, o conduce o stapane§te §i care a judecatfoarte drept, Band oameiulor daruri sau pedepse ca unul care era awzatdeasupra tuturor. WA de ce, in atatea atatea tulburari, Intortocheri dedrumuri, in noianul atator treburi atator neintelegeri, este nevoie sä sestatueze adunari ale oamenilor in care sa se discute despre dreptul celorasociati. Care opinie, in realitate pornita din inimile filosofilor alecelorlald oameni mai rasariti, nu putea fi trecuta cu vederea; vezi §iCicero (lib.I, De Leg., lib.II, De nat. Deor.), precum §i capitolele peaceasta tema din Timaeus a lui Platon (Scip. Somn., De universitate).

§4. Si dup5 cum afram din Documentele Eddice, aceasta lumeunica ar fi trebuit s5 piara in flacari, date care concords cu cele alefilosofilor ale primilor stoici. Vezi Eddice (Mythol. XV spre final)Cic. (lib.II, p.m.49). Cicero (Acad. Arist., lib.I, De Coe lo, c.IX) spuneca intr-o zi aceasta lume va disparea prin foc". In aceasta problems,Platon §i Aristotel s-au dovedit a fi mai intelepti, afirmand c5 Dumnezeunu ar vrea ca lumea sä piara, chiar daca art socotit-o rea tocmai deaceea a facut-o vepica: TOV Koo-pov cuozov (Arist. Lumea esteconceputa fed inceput §i falrA sfar§it, de aceea nu are nici loc de ngtere(Cic., De Univers.).

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§5. Referirile din monumentele Ed dice, privitor la fericirea dedup5 moarte a celor drepti la pedepsirea, chiar rastignirea celornedrepti in iad, concords cu tot ce au spus poetii, aproape ai tuturorneamurilor. Varro numeve iadul infern intunecos". Vezi Borrichius(Cogit. de Var. lat. Ling. act. et voc. Infernus §i Analect. XVII).Aeschvl (Prometeu) it numeve (1.i-repay-coy raprapov (nesfaritulTartar"), Homer raprapov nepoevra (tartand cel intunecos", Il., IV,p.m.256, v. 29); Tacitus (Hist., lib.V, c.V) it numeVe ceva opus celorcereVi, iar Cicero (lib.II, prop. fin. De Legibus) vorbe§te de legileinculcate de ate cei care ajung in iad. Stralucitul Cellarius (De Barbar.et Idiotis., c.VII, p.199), din grija pentru Posteritate, foloseVe pluralulinferno, idee ap5rata §i de Solinus, care a scris in latin5 de Lactantiu(apologct cretin, supranumit Cicero al Cre§tinatalii", sec.IV A.D.,N.T.), ambii luandu-1 martor pe Lucretius (lib.V, De R. N., p.m.201),care, de asemenea, folose§te pluralul inferno; la Tacitus (Histor., lib.V.c.5) vom gasi acela$i respect pentru plural - infernis - in dat.-abl.; nu maiputin la Cicero (lib.II, spre final, De legibus), iar Vergilius in Eneida(lib.V, p.247, 251 urm.) este mai conving5tor :

Cei mai de-aproape de-aici stint cei osanditi prin napaste

insa loca§u-I au top prin judet hotarat Si prin soarte.

Minos asculta §i scoate din urma sortirea §i cheama

Mutele gloate-mprejur le judeca fapta §i totul.

Cei amarati locuiesc pe campia din fat& cei care

Singuri prin curmara viata, uranduli lumina

Sufletu-n ei 1-au strivit. 5i-acum ei munca lipsuri

Cat de cu drag le-ar trai pe lumea din care fugirA!

Legea oprqte! Si jalnici se uita la trista mocirla."

Si, ceva mai incolo:

Locul aici e, de uncle se-mpart cararile-n cloud:

Drumul din dreapta spre Dis §i spre ziduri puternice pleaca;

Noi ne vom duce pe-aici in Elysium. Spre plinul de crime

Duce, spre Tartar, in stanga, drumul spa§irii de rele."

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Ceva mai departe:

.,Gnosicul line pe-aici Rhadamanthus grozava domnie.

D5 faufatii pedepse $i-ascult5, silind sa -$i vadeasca

Relele eel ce pe lume mereu I i dosise p5catul."

(Trad. George Cosbuc)

Ace lasi lucru spune si Seneca in Here. fur. (V, 750): Nu unulsingur e jude ce, dup5 fapte, impute judete, sortind fiecarui de jiltul malttrepiedul. Caci unul e Minos din Knosos, un altul e Rhadamanthes cecrud pedepseste pe raufaator ca altora pilda sa fie ..."

§6. insusi Homer (0d., XI) povesteste cum a fiul lui Jupiter,Rhadamantes (unul din cei trei judecatori din Infern frate cu Minos),stand pe jillul judecatorului din Tartar cu sceptrul de our in mans,impreuna cu Minos si Aeacus - vestit prin spiritul sau de dreptate - (si eljudecator in Infern, si el flu al lui Jupiter, deci pans $i in Infern sepractica nepotismul. sic, N.T.), ei trei erau singurii care judecau faptelecelor morti, impartind dreptatea in Infern. Vezi si Platon (Gorg. si DeMin., c.XXXIV). Bagheta de magistrat a lui Aeacus a fost numita deSvioni Gothoni kasla staf. Astfel, avem in fragmentele de legi stafhand salia (a transmite prin mostenire vergeaua (virga) sau bagheta /bastonul (festuca) de judecator"), aflam de la prea nobilul Stiernhielmius(c.II, Kong br Westg. Cod. Argent.; Ulph. Celsissimi Herois acDomini Corn. Gabrielis De la Gardie Math., CXXVII, 19; Fragm.Legum. Cod. var. var. leg. et Mss. Excus.). Din acest motiv, la Gotiicare locuiau in Moesia, tocmai de la acest insemn sau sceptrujudecatoresc numit stcrva,i judecatorul s-a numit tot stava, iar tribunalulacestuia s-a numit stcrvastola. Din fragmentele de legi Askeskapte earnca Judeatorul slabea manerul bastonasului de frasin in timpul unui actsolemn cum ar fi fost clarificarea unei proprietati de drept, instrainataregulamentar, fapt intarit si de colectionarea diferitelor stipul5ri cudiferite codexuri ale diferitelor legi. De aici si scrisorile judecatorilor deeliberare a sclavilor, in vigoare papa azi, skaptebreff- cum se obisnuiestesa li se spuna - in Golia de Vest $i in multe alte locuri. In regatulSveoniei a invins folosirea celorlalte bastoane sabii cu manere defrasin, ba chiar destul de frecvent. Scrierile Eddice ne pun la curent cufaptul c5 zeii tocmai sub frasin iii desfasurai judecatile; pe langa alterapuni, mai este $i urmAtoarea: ,forthy askrin er aura trea mestr oc

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bestr- (., dintre toti copacii, frasinul este cel mai puternic §i eel maibun").

§7. Prin Rhadamanthes se intelege eel mai mic judecator care,impreuna cu ceilalti doi, trebuia s5 fie prezent in consiliul de judecatadin Infern, Rad sau Nembd, al carui prefect era; de la Radaman §i thus;in chip remarcabil" (cu sens bun sau rau) w a fort denumit, inintregime Radamanthus, de la Thusa.a sosiss, da consimtamantul",pentru ca, de fapt, numai unul trebuia totusi sä fie cel din consiliulasesorilor care, in cele din urma. judeca pronunta sentinta, inconforrnitate cu legile. MCA' cum suns textul legilor strabwie: ,.BiuderNambd sik stalfwilliande at walla nokot maal / tha ma eigh Domarathem aganga" (Daca asesorii it vor achita pe eel comparut in fatajustitiei, Inca din primele sentinte, prin aceleai sentinte el ajungejudecator... "). De la Plaut (Trin. IV, II, 83) dram ca dac5 In scriitoriilatini figureaza sub numele Rhadamanthus, la cei greci, absolut la top, itvon) g5si sub forma Pabapavbvc. Cel mai important dintre judecatoriiidin Infern era totui Minos, e5ruia ii urma Aeacus, o gram de laPlaton (Gorg., p.m.371) §i de la Plutarch (De Consol., a 1, Apoll.p.m.121). Deci and lipseau ceilalti doi, Rhadamanthus Aeacus,Minos ii inlocuia dand sentinte in niodul eel mai drept cu putinta.Numele acestui judecator, la Svioni, inseamna mai bun", caci man,minn, minur, madur §i cuvantul compus lagmadur, iI sustin. A§a cum seconstat5 din fragmentele de legi stfavechi (c.I, Ting. br. Westg.),aceasta vocabula inseamna a judeca foarte drept" a desfa§uraaudierea corect5 a martorilor", ba char a conduce procese" in loculregelui. Am spus Aeacus ca guvernator in imperiul umbrelor odata cujudecata de apoi; el este a aks (.,un judecator intotdeauna aspru"), poate

pentru ca erau doi gemeni, Rhadamanthus Aeakus, Rhadamanthusfind mult mai bland; Ovidiu (In Ibin) vorbqte de Aeacus care inproblema pedepselor va ft mai ingenios sau Horatius (Carm., II, Od.XIII): Sub domnia tenebroasei Proserpine it vedem pe Aeacus cajudecator".

Farnabius (in notele la c.I citate mai sus din Here. fur.) conformjurisdictiei de atunci in vigoare, la Sueoni era nevoie de doi judecAtori cubagheta sau bastonawl judiciar; in mediul urban insa, era nevoieintotdeauna de trei, dupa cum reiese din fragmentele de incunabulepastrate. Cu aceasta concords Codicele de legi civile ale regilor EricusMagnus Christophorus. Nu altfel apare organizata judecata §i la

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scriitorii greci latini. Platon mentioneaza trei la numar (Apol. Socrat.spre final) ca la cei vechi ai nostri thridie i thriptur / thriptoler; Cicero(I, Tuscul. Conf. legum Fragm.) ii enumera in urmatoarea ordine:Rhadamanthus. Aeacus si Triptolem. Dup5 cum astfel stint indicate cloudgrade de facut apel in instanta, adica de la Rhadamanthus la Minos, de laMinos la rege sau Jupiter (caci in legile vechi nu se intalnesc mai multisi nici.in scrierile vechi) $i chiar in forma universals de judecata si totaceeasi a fost reprezentata - ba chiar intr -un chip solemn - $i in patrianoastr5, Inca de la inceputurile ei, foarte pe scurt foarte veridictotodata, dar nu a fost exprimata popoarelor de pe aceste meleaguri, prinviu grai. Dar asa cum am ar5tat deja, in legile vechi se face mentiunea atrei person* juridice Tierdhungs Nambd (c.III, Rest. br. 01, c.III,West g., c.XIX).

In capitolul al XIX-lea din Thiuwa br W. g L.L. este relatat ca, inanumite procese trebuia sa se declare achitarea de catre asesorii aceluiasicomplet de judecata (aceleiasi judecati) conform reglementarilor peatunci in vigoare: As fiartunt Nambd. (cf. Memb. mss. et cap.III sprefinal). Astfel chiar in lacuna care se constata in Codicele editat deStiernhielmius, f5r5 nici o urnia de indoiala, trebuie completat, adica dinvechile incunabule, ba chiar si din eel de-al treilea capitol Rattiiis-br /uncle se trateaza foarte limpede despre lucruri asemanatoare, asa c5 s-arputea avea perfect sorb de izbanda. Caci in vremurile cele mai vechi, nuavea nici o valoare startunr / cel care era prefect al intregului teritoriu alRegatului si venise dup5 ce avusese loc repartitia proceselor, asa c5aceasta era total necunoscuta unor judecatori. De aceea, Vergilius cueleganta care-1 caracteriza, nu a stat la indoiala sa laude trinitatea chiardin legendele Grecilor: adica locul judecatii supreme, in interpretarea luiPlaton (Dial. V. de II in Gorg., p.m.371, cord. p.370 si 372); Axioch (Decontemnenda morte, spre final) din care pornese cloud cai paralele, unaspre lacasul celor fericiti, o alta spre Tartar.

§8. Aici sunt descrise pe scurt lucruri despre imortalitateasufletelor, in care Getii au crezut dintotdeauna (Getii, adica Gautoi,Gautar, Giothar, Gothi19); iata aici cuvintele meritorii ale lui Vulcanius,despre care am vorbit si mai sus cu total laudativ: Nu pot A* tree subfacere faptul c5 intotdeawia am fost admiratorul, mai mult dec.& altuturor, al acestui nume prin excelenta nobil al unni neam, care crede dinadancul inimii lui in nemurirea sufletelor, caci, dupa judecata mea,condamnand putemic moartea, ei cap5t5 un curaj netarmurit de a infaptui

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once; dup5 cum se vede, neamul lor s-a ivit dintotdeauna aka de lanatura, el a fost *i este un popor cu totul aparte vesnic". Mai adauga,pc lang5 acestea, inscriptiile stravechi gravate in piatra de careprofani unde asemenea alte formule le vedem cu sufletul cu ochiinowi de pe aceste meleaguri locuinte de la lacgurile celor fericiti lacel mai inalt cuprins al cerului, imbratiOnd §i inlantuind toate. $i nu f5r5cea mai mare admiratie, se citesc urmatoarele pe inscriptia dedicatazeului nemuritor operei sale. multumirile aduse de sustinkorii lui -

(inscriptia este gravata cu caractere runice, N.T.): ,.Zeul s5 fie maibinevoitor cu sufletul acestuia; zeul s5 ajute sufletul acestuia. Zeul safaca numai bine sufletelor tuturor acestora. Zeul sa bucure vepicsufletele tuturor acestora." Vezi Platon (Axioch., ult. paging), undeSocrates relateaza din Gobryas Magul ca straino§ul acestuia a fost trimisin Delos, pentru ca sa protejeze acea insula; acolo, din n4te tablite dearama pe care Opis (alt nume al Dianei) Hecaergus (Hecaerge, o nimfainsotitoare a Dianei, N.T.) le primiser5 de la Hyperboreeni, a lin-kat cadup5 ce sufletul a ie§it din trup, coboara undeva, intr-un locsubpamantean necunoscut, in care se vede palatul lui Pluton, nu mai micdeck eel al lui Joe. In cele care urmeaza vor fi vazute §i alte lucrurilamurite de mine.

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CAPITOLUL IXRezumat

§1. Din filosofia lui Samolse, strainoii n4ri au fundamentatprincipiile chiar preceptele dreptului Justipei germane foarte corect.Dar pentru a putea fi obsenata aceeqi rathme in ambele cazuri, acela$iadevar, aceegi lege care este preceptul de drept cu efect al respingeriicelui nejust, s-a recurs la definitii dupa modelul geometriilor: defin. 1.Cauza este acel ceva din care se ngte ceva; 2. Cauza principals estecauza din care se nasc toate celelalte; def. 3. Cauze secundare sunt acelecauze a caror origine se Oa in cauza principals depind de ea; def. 4.Orice mi§care este izvor al actiunii, chiar §i in cazul obicetelorneinsufletite, atata vreme cat, in diverse chipuri, prin calitatile §i efectelelor, contribuie hotarator la ideea de bine frumos a celor vii. Apoitrebuie sa fie cerut ceva, ca sa se pouts da. 1. Orice este s-a intamplatdintr-o cauza. 2. Nu are loc progres la infinit. §2. Atunci se ajunge laprincipiile de drept, and se considers CA cel care a fost primul dintretop, acela este Dumnezeu. §3. Princ.2. Peste toate cele care sunt create,inclusiv peste ganduri, domneVe Dumnezeu. §4. Princ.3. Zeu este celcare hotaraVe cu dreptate in aceasta viata: El rasplatqte oamenii §i tot elii pedepse§te. §5. Princ.4. Mintea omeneasca nu este in stare sa inteleagaideea perfecta a Justitiei Divine. §6. Princ.5. Dupa trecerea sufletului dinaceasta viata, vor fi date rasplati §i pedepse in modul cel mai corect. §7.In cele din urmei, preceptele de drept vor ft oremduite dupa modul incare au fost date de imparatul Justinian. Acelora li se vor mai adaugaInca alte cloud cu o mare juste,te, pentru ca nwnand sa poato ft inteles,intr-un mod oarecare, zece pentru cele divine 4.i tot atcitea precepte.Primal precept: Dumnezeu trebuie sa fie cinstit (sa i se aduca jertfe). 2.Parini trebuie sa fie respect* 3. SA duci o viata cinstita. 4. SA nu facinimanui vreun rau. 5. SA i se dea fieckuia ceea ce i se cuvine. §8. Dinaceste principii supreme, exemple ale naturii adevarului, a iqit laiveala nu numai Dreptul Natural, ci cel Civil §i pe langa acesta eelnumit Drept al Popoarelor care este separat de eel Civil Natural. Deaici s-a iscat acel Drept al Napunilor inaintea tuturor. Ce este izvorulobligapei. Ce este Dreptul Natiunilor? Ce este Dreptul Naturii? Care estebaza Dreptului Naturii. De uncle se trage numele de om. Ce este Dreptul

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Civil? 0 cetate a caret constructie a fost amanata, se crede ca va ficonstruita mai temeinic. Concluzie

§1

Asa cum s-a aratat, filosofia cea mai veche este cea a lui Zamolxisa neamului nostru; din izvoarele ei s-au iscat principiile §i

preceptele juridice §i tot ele s-au revarsat in for: ele sunt exemple denezdruncinat ale adevarului. Dar, asa cum obipuiesc inginerii geometri,not facem progrese grape cunoVintelor stramo§ilor nostri care au fostbuni navigatori mai inainte de toate; gadar, mai intai vor fi elaboratedefinitiile apoi postulatele, ca nici una sä nu fie imediat eliminate, princare sunt extrase apoi fare dubiu, mai lesne, principiile genuine $t, infinal, urmeaza perspectivele generale intr-o igiruire neintrerupta.

Def. 1. Cauza inseamna ceva de la care se porneVe.

2. Calla primara este aceea din care se nasc toate celelalte.

3. Cauze secundare sunt acele care trimit la origine, la cauzaprimara fit, prin urmare, depind de ea.

4. Orice mi§care este izvor at actiunii, in cadrul careia sedisting obiectele neinsufletite, chiar animalele care, in diversechipuri, participa la calitaple §i operatiunile oamenilor, detenninandideea for de bine §i frumos. Astfel, prin aceste premise nu inseanmadeloc ca eu imi iau ceea ce vreau, ci numai ceea ce imi este ingaduit decatre toti. Asadar cer dimpreuna cu stramo§ii nostri ca sa fie ingaduit:

1. Orice se intampla s-a iscat dintr-o calla Caci dace nu s-ar fiivit cauza, ar fi fost §i acum acela0 lucru de mai inainte. Ceea ce estesocotit de care toti a ft absurd din punct de vedere juridic, pe bunsdreptate.

2. Nu este ingaduit progresul la infinit. De aceea once ratiune dea filosofa corect este sigur inlatw-ata. Asadar, dupe ce a atins apogeul, vafi oprit, deft mintea, rapunea lui, forta, intreaga-i putere ar putea safuncponeze mai departe. De aceea chiar §i Cicero (De N. D., lib.III, p.61

urm.), dintre fleacurile naturii pana la cea mai inalta prefectiune a ei,apard ceea ce urmeazA sa se Itasca. Adica Principiile:

§2. Primul a fost Dumnezeu caci el a aparut inaintea tuturor. ZicDumnezeu a fost unul singur faniritor al cerului *i at pamantuluisemanator at tuturor lucrurilor, saditor §i hranitor at tuturor: eV ro ;ray

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EN, caci ca unul care sare in ajutor, stand la indemana oamenilor, dinignoranta, multe nume i s-au mai adaugat. Sä socotim i disertatiunea luiCotta i a lui Maximus din Tyr - Etc OEN cur' csotpog, Erovatoc atm atnokuo).13oc = unicul D-zeu este intelept, puternic §i datator de fericire(XXIII Gell., N. Att.. lib.XI, c.5; Diog. Laert., In vit. Pyrrhon.; Sext.Emp. Pyrrhon. Hyp., 1. I, Var. capt. Lucian, In Anct. Vit.). Cei dintabara scepticilor, cu Pyrrhonii in frunte, sustineau ca atata vreme cat nupoate fi vazut, nici auzit, nu exists: sigur ca pentru filosofi este ru§ine sato indoie0, de ce atunci nu s-ar indoi §i cei care traiesc la Cara. Cartesius(Medit I cum objection variorum et auct. Respons. Princ. Philos.,p.I, c.1-13, p.2 §1, la incep. §i not. Ad progr. A 1600, XLVII),demonstreaza ca nu se pot indoi toti de existenta lui Dumnezeu, dar voiexplica clar cum stau lucrurile cu credinta i cu adevarul ei, - gre§eliletenebroase in care unii inoata, nu sunt altceva decat rodul neOintei. Asaca daca sunt concepute mai multe in sufletul lui Dumnezeu, acestea toatepot fi egale cu sine sau neegale. Cele egale sunt atunci cand numeroaselemi§cari ale naturii nu se raporteaza la unul §i acelasi principiu, care estein acelasi timp i infinit §i primul pentru ca convenindu-se, totu§i, sadevina ordinea naturals a cauzelor, a avut sorb de izbanda. Apoi, se puneproblem daca partile componente ale acestui univers au fost sau nu aufost suficiente. Mai Inainte va fi distrus motivul concluzionarii deiroAvOczav (politeismul); dupa aceea, se va ridica total puterea i naturadivina. Daca stint inegale, se va reveni la ceea ce s-a spus. Caci naturadivina nu este catqi de putin imperfecta, nici chiar atunci cand s-a decissa se recunoasca absolutul din once parte, imperfectul g zice, nuabsolutul: Cicero2° (De Universitat., p.m.196) a unit aceste cuvinte,dandu-le aceea§i semnificatie, astfel incat autoritatea unui cuvantimperfect sa nu poata fi impiedicata de nici unul dintre instauratorii mairecenti ai limbii latine. Iata-lpe Plinius (Nat. Hist., lib.II, c.VII, p.m.I2),in ce chip discuta despre puterea divina: Grija principals a naturiiimperfecte din om este ca Dumnezeu sa nu fi cunoscut toate" (el seconsoleaza cu acest gand). Multe alte lucruri demne de a fi citite suntanalizate detaliat pans la finele capitolului: cel care neaga existenta luiDumnezeu este socotit a nu avea o minte sanatoasa. Caci avem de a facecu o infinitate a ideii divine care nici nu poate fi vazuta cu ochii, nici nupoate fi auzita cu urechile i nici nu poate fi perceputa cu vreunul dinsimturi, decat numai clack de catre Dumnezeul infinit, poate fiimprimata fiintelor finite ideea ea el exists cu adevarat. Asa cum in afaraacestor cauze, apare motivul pentru care s-a mentinut secole de-a randul

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$i vieli de oameni in sir ideea straveche de Dumnezeu $i comuna tuturornici un 'team nu a fost vreodata in afara legilor moravurilor si nici

nu s-a pronuntat ca nu ar sti de existenta lui Dumnezeu. S5 apelam laCicero (lib.I, De legibus, p.m.160), Seneca (Ep. CXVII) §i Aristotel (t.I, Top. I si IX) $i din nou Cicero (lib.I, De N.D., p.m.8). Ace la care seindoia de existenta lui Dumnezeu era supus pedepsei oprobiuluipublic. $i, desi acesta era privit ca un foarte mare pacat, lucru enwitat side Cicero in cartea a treia dedicata filosofiei cunoasterii lui Dumnezeu(De N. D., lib.I, p.m.8), prin cuvinte tulburatoare: masura in care i seatribuie spiritului o intreaga divinitate, in aceeasi masura lumea zice c5exists Dumnezeu; in masura in care un altul s-a asezat In fruntea lumii,atribuindu-si roluri prioritare, atunci acea persoana va primi din partealumii, dreptul la replica, printr-o miscare a maselor, si va fi amenintat cumoartea, atunci va sustine ca exists Dumnezeu al Cerului; neintelegandca cerul lumii este o parte a lumii, prin care el insusi, intr-un alt loc, 1-adesemnat pe Dumnezeu". Trimit acum la alte lucruri pe care lumea, denevoie, le-a desemnat ca fund ilogice: astfel, mult mai corupt dec.&magistrul salt, a invatat Ca Dumnezeu este acela, care prin libera actiunea sa asupra materiei, a creat cerul pamanturile. De ce as trece cuvederea si celelalte, despre care vorbeste divinul Platon, cu o intuitie cutotul iesita din comun, ca si cum ar fi un zeu al filosofilor. S5 nu vorbescnimic despre stoici $i care prin importanta pe care o acorda forteidestinului si inevitabilei legi a acestuia, de fapt, micsoreaza rolul luiDumnezeu. Dar cum acestia sunt mai putin apti, se infunda tot mai adincin multe lucruri false si iii arunca unul altuia insulte totusi ei suntsocotiti a fi cei care i-au smuls lui Epicur ramura de palmier pe care el pedrept $i pe merit, deci, prin truda, o castigase In legatura cu miscareaatomilor, deci ca rezultat al mintii lui iscusite nu printr-o judecatamediocra trandavie. Opinii le acestora sunt redactate intr-uncompendiu cuprins in cartile lui Cicero, De natura Deorum; tot aici potfi puse in evidenta unele concluzii subtile ale altora.

§3. Asa stand lucrurile, ramane de Vazut principiul care urmeaza.Asadar, nu incape indoiala ca Dumnezeu domneve peste toate cele pecare le-a creat, inclusiv peste cugetari. Caci este propriu naturiiinteligente, prima cauza cercetata a tuturor lucrurilor, cea care statueazade fapt cauzele secundare, care, In chip necesar niciodata nu se pun inmiscare de la sine, ci, dup5 cum am spus, toate actioneaza in functie deprima cauza (ca motor al celor secundare). Se intampla ca nitre ele s5 fie$i disensiuni: ca Dumnezeu este infinit si c5 exists altceva care nu

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depinde de el. Lucrurile stau de a$a maniera, incat cauzele secundare potfi recunoscute, deoarece prima cauza, fiind mai perfecta decal celelalte.secundare, se recunoa$te de obicei $i astfel, cele secundare, prin eleinsele, neputand exista, se recunosc dupa faptul a sunt mai pupilperfecte $i se pastreaza a$a cum sunt, prin eliminare, ramanand valabilprincipiul duratei la cauza primara: dar cum atotputernicul Dumnezeu seregase$te in toate lucrurile din spirit de dreptate $i fapte bune puse chiarin slujba celui profan, pe el it numesc cel mai bun, pentru ca are forta ceamai mare. Vezi $i Cicero (De Fin., lib.IV; Pro domo sua; AdPontifices, p.m.142). Adaug in acela$i timp ca niciodata nu lipse$teizvorul bunatatii prin actiune $i mi$care; nimic nu este mai ]impede ca inacela$i lucru i$i spune cuvantul Providenta. Nu poate fi inteles cum unulnu se face fara celalalt pe data. Oare Dumnezeu sa nu $tie care suntlucrurile cele mai importante $i pe care El sa le trateze intr-un anumitchip $i sa le salveze? Oare sä nu aiba forta necesara prin care sa suspna$i sa administreze atatea lucruri? Dar necunoa$terea lucrurilor este totalstrains de natura lui Dumnezeu $i, ceea ce pentru oameni este o greutatepe care ei, in neputinta lor, nu o pot duce, revine maretiei prea bunuluiDumnezeu, care, in puterea lui nemarginita, o simte ca pe un lucru foarteu$or; caci daca natura lui este infinita, tot infinita ii este $i puterea.Chipul perfect al infinitatii acesteia nimeni nu-1 poate intelege cu mintea$i nimeni nu-1 poate admira indeajuns; nimeni nu-1 poate veneraindeajuns de demn prin religie sau cult. Pentru ca aceasta sa sesavarwasca complet, providenta lui Dumnezeu este organizata de catreAutoritatea publics, pentru ca sa se mentina aceasta ordine minunata $iaceasta constanta de necrezut, din care izvora$te $i pastrarea $i intreagasalvgardare a tuturor, cel care se socote$te golit de spiritul diriguitor, elinsu$i lipsit de spirit, va fi dotat cu acesta" (Vezi $i Cicero, De Naturadeorum, c.II, p.26 $i 37), dupa cum remarcam explicat mai clan de catresenatul antic al filosofilor, pus intr-o lumina mai clara.

Astfel, spre uimirea noastra mergand pans la admiratie, exists inCana cerurilor corpuri cere$ti de stele foarte mari, uncle ratacitoare - care,ton*, cat de corect sunt ele astfel numite - vezi ce spune Cicero (d. 1. II,p.m.36), altele sunt fixe, dar fara se sprijine pe vreun suport; cat este deuimitor and to uiti la globul pamantesc (arwicand o privire de ansambluspre a obtine un pullet din univers), vezi atarnand pretutindeni corpuricere$ti in aer, sfidand legea echilibrarii. Singurul argument este caDumnezeu este acela care sustine toate aceste corpuri. Sä apelam $i laAristotel (lib.De Mind, c.VI) §i la Lucan (De B. C., lib.V, p.134) care


cants aceasta forth' uriasa: De aerul gol este pamantul in echilibrutinut", iar Lucretius (De R. N., lib.V, p.197 si urrn.): ..Cum de ramanepamantu-n repaus in mijlocul lumii? / Ciudat e taramul de aer al lumii incare se aft5", iar Cicero (d.l. II, p.45 si De Univers., lib.. p.m.198):Pamantul este asezat in mijlocul lumii $i se mentine astfel solid sirotund, absolut de la sine".

§4. Cel de-al treilea principiu este ca Dunmezeu este acela carehotareive cu dreptate in aceasta viola rasplatile ci pedepsele ownenilor.Caci dac5 Dumnezeu domneste, daca se ingrijeste de oameni, este firescca binele sa fie rasplatit cu cele bune, iar raul cu cele rele si cu pedepse,chiar daca uneori mai tarziu, totusi ele trebuie s5 fie. Dar aceste pedepsenu pot fi admise mai inainte de a fi fost cantarite faptele din punctul devedere al stapanirii si al perfectiunii divine. Caci altminteri poate avealoc o perturbare a lucrurilor umane, a vietii o confuzie imensa, minddrept consecinte pierderea increderii in societatea urnana, o degradare aneamului omenesc. De aceea Justitia lui Jupiter, dupa cum odemonstreaza Antichitatea este prezenta prin acel act de bland*. Chiar$i Pindar 1-a numit pe Dumnezeu apwrrorezvtiv, cel mai mare maestro',ca unul care administreaza Dreptatea si care actioneaza conformregulamentului «ro rare, Kai atog, Kat pefflt zoo-ov», momentulsavarsirii actului, in ce fel s-a sOyarsit penalitatea pada uncle mergepedeapsa actului penal". Vezi $i Plutarch (Comment. De Ser. Num.Vind., p.m.550). Despre cei care sunt pedepsiti cu fierul inrosit deVointa Diving cand un om prea cinstit se comports ca un libert carerastoarna totul in calea lui.

Iata steaua Arcturus, zugrayita de Plaut (Propog la Rud.) incuvinte atat de alese:

Eu sunt cetacean din cetatea cerurilor, cel care misca toate, si de pemaxi si de pe uscat. Asa sunt, cum ma vedeti, stea stralucind de lumina,senmul care is nastere intotdeauna la timpul sail; eu locuiesc in cer, iarnumele mi-e Arcturus. Noaptea stralucesc pe cer, ba chiar printre zei:in timpul zilei umblu $i printre oameni si alte semne din cer cad peOmani Jupiter, care este imparatul zeilor si al oamenilor, e cel ce ne-aimpartit pe specii si asa se face a not cunoastem faptele, obiceiurile,pietatea credinta oamenilor - si pe cei care aduna avert recurgand laprocese si la martori falsi, depunand juraminte false contra bani;inscrisurile acestora le facem cunoscute lui Jupiter: iata de ce EL STIEZILNIC cine este acela care cauta raul. Acei care urmaresc sa castige un

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proces prin sperjur prezinta lucruri false. avand menirea de a-I impietripe judecator. Si cel care cere sa fie rejudecata o cauza spre a obtine ocondamnare mai Brea intr-un proces decal s-a dat la prima judecareacuzatului, iar bunurile sa le aiba inscrise pe alte tabele, Inca o data. Siace$ti scelerati cred ca il pot impaca pe Jupiter cu damn? - se in$ala: vorpierde bunurile $i tot ce au dobandit pe aceste cai necistite, caci Joe nuPRIMESTE NIMIC de la asemenea indivizi certap cu legea. Caci estemai leshe ca$tigi bunavointa rugandu-te la el, ca un om cinstit, decatsa vii la el ca un scelerat $i sa-1 rogi sä to ierte. De aceea eu va sfatuiescpe toti care sunteti buni, indiferent de varsta, sa va purtati cu pio$enie $icredinta, caci dupa fapta $i rasplata.

Iar Homer (Odyss. V)1-a cantat astfel:

oZetic: cyeag TICIalT 1KET71070g, og re Kw a)lovc:

AvOpuizovg e9opa Kai riwural, canc. apaprii. »

(Zeus ajuta pe cei care i se roaga lui, cerand ajutor, dar inacela$i timp pedepse$te pe acei oanieni care gre$esc").

Aceasta, pentru ca el vegheaza zi noapte asupra oamenilor,strabatand pamantul in lung $i in lat, urmare$te pe fiecare in parte $i peto la un loc, dotat fiind cu o memorie cu mult mai presus deck cea aoamenilor. De aceea, cel care nu respects con$tiinta diving (care e mereutreaza, veghind asupra tuturor lucrurilor $i oamenilor), aceluia ar trebuisa-i fie teams mereu de zeii prezenti permanent $i ar trebui Wear sa seteams de pedepsele amenintatoare care viii de la ei. Caci printr-oindelungata precisa observape, au fost bine retinute facerile de bine,de aceea au fost gandite rasplati urige din partea conducatoruhd zeilor

arhitectului tuturor binePcatorilor. Iar in ce-i prive$te pe ceimincino$i, pe turnatori, pe prefacuti, pe raufacatori, nici o pavaza nu-ipoate ascunde, pentru Ca faptele for vor fi pedepsite pe fats, In vazultuturor, chiar daca uneori cu oarecare zabava, nimic nu va ramanenepedepsit de ochiul lui Dumnezeu cel mare $i sfant care le vede petoate. Vezi $i Plaut, prologul la Amphitrion, 45. Epicur se pare ca asmuls radacina religiei din sufletul oamenilor $i providenta luiDumnezeu odata cu aceasta gratia $i opera lui, dupa cum relateazaCicero (De N. D., lib.X, p.18), selectionand cateva opinii rezumative alelui Epicur pe care le-a numit lag clo&cc. (sentinte diriguitoare"), celemai multe din ele fiind adaugate fie de catre ne$tiutori, fie de catre altii,care imparta$eau diferite alte moduri de viata, dar atribuite lui Epicur:

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ccca cc stiu sigur este a nu s-au strecurat prin vise. Metrodorus, chiarcel despre care se spune ca a fost discipolul cel mai apropiat al lui Epicur(conlkga sapientiae, .,confrate doctrinar"), relateaza multe lucruri, bachiar mai rusinoase, punandu-le pe seama maestrului sau; 1-a acuzat pans$i pe fratele sau care se indoia de toate ce tineau de viata fericita dusa inplaceri, prin care se si intaratau poftele siinturilor si care cu o zicala arputea fi definita ca a masura totul cu inasura bur,tii. Dar nici sä faci uz zide zi, cum recomanda Cicero (lib.III, Offic., p.567 si urm.), sa persistiin aceasta cu o mandrie prostcasca; nu de acest lucru trebuie tinut seama,despre care vorbeste Epicur, ci de ceea ce s-ar putea numi potrivit ..ocale de mijloc", stiut fund ca printr-o placere buns se va ajunge la odurere rea (cred ca aluzia este la proverbul «17a2axic 1y pupapeyav Ava-tiv rucrei», Adesea o mica placere naste o mare durere", N.T.).

§5. Principiul al patrulea. Ideea perfecta a Drepta,tii Divine nupoate fi inteleasa de mintea umana. Caci atata vreme cat Dumnezeu esteinfinit, mintea noastra - dupa cum este stiut - este finita, prin natura ei,ea nu este in stare sa priceapa universalitatea ei. Si faptul ca acele lucruricare sunt finite sum respinse cu vehementa si sunt bucuros acceptate celeinfinite, ca si cum ar fi fost intelese, aceasta mi se pare mai stupid caorice. De aici Descartes; discutand despre Dumnezeu, a afirmat in chipfoarte rulinos (caci in mintea lui gandea altfel, am aratat-o cu altsocazie), ca El este atat de aproape sau, ca sa folosesc chiar expresia decare a facut el uz, este in imediata apropiere, prin ideea de Dumnezeuajunsa pana la sufletul nostru sau ca a dovedit a fi atat de eficace ca fortssuprapamanteana de a se arata omului"; idee pe care noi, prin intuitie, nuo putem cuprinde nici ca miscare a extinderii si nici a imaginii, lucru cenu poate fi aparat prin nici o ratiune, atunci de ce sa nu fie socotitDumnezeu a fi un inselator. Aceste opinii au fost distruse Cu marejustete, de catre ilustrul Sculerus (Exam. Philos. Ren. Des Cart., c.I, p.2§i 3) (Cred ca filosoful Rene Descartes (1596-1650) si-a formulat foartediplomatic ideile, (maniera care I-a deranjat mult pe savantul suedez),spre a scapa de Inchizitie, mai ales ca in 1600 fusese ars pe rug GiordanoBruno, i.e. cu 35 de ani mai inainte ca Descartes sa-si fi publicatDiscours sur In methode, N.T.). Caci cine, intreb, ne impinge asa detare, ca sä-1 numim pe Dumnezeu, in mod cu totul ingrozitor, inselator"$i sicofant", caci ratiunea noastra este cu totul redusa spre a puteapatninde in miezul naturii uriase a acestuia si in modul cu totul personalal puterii lui fara margini? Oare nu ne dam seama ca aceasta inseamnapierderea mintii, delir, ca suntem pur §i simplu dementi? Oare nu ne dam

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seama cA este vorba de ingustimi ale spiritului nostru de modul in careacestea ne impiedica sa percepem corect fiinta dumnezeiasca, infinita luiputere, imensitatea bunatatii dreptatii lui? Mai mult chiar, dacavreodata va trebui sa se gandeasca mai pios §i mai respectuos despreactele divine, in oricat de mica masura s-ar intampla aceasta, totu0 nuvor fi pe deplin elucidate originea razelor a fulgerului care orbqte..Pefilosof nu 1-a ruOtat apdar, faptul ca, din obipuinta, a trebuit sa faca uzde cuvinte bombastice, de un stil marasmat. In urma tuturor socotelilor,constatam ca puterea absoluta, perfecta deplina a lui Dumnezeu este innoi, Inc& oricare ar fi chipul oricat de incarcati de nenorociri denevoi suntem, noi trebuie sa fim, in sufletele noastre, intotdeauna miFatide ea §i chiar daca nu putem stapani lucrurile cu sfatul, grija noasta saajunga papa la El, Inc& sa ne supunem cu inima plina de bucurie, vointeiLui. Numai prin juramant nu poti ajunge sa fii un soldat bun, daca nue§ti §i curajos. Numai prin virtutea sufletului nu se atinge o viatasanatoasa; mai este nevoie §i de un curaj deosebit §i de un curaj in celedrepte sa fim egali in ceea ce suntem cu felul in care trains §i pentruca trains bine, acestea se datoreaza Providentei paterne, care, in cele dinurma, actioneaza pe baza meritelor noastre reale; iar atunci cand amoblinut ceva facand rau altuia, este drept sa dam socoteala in fataJustitiei. lath de ce Poetii au cantat Ursitoarele ca fiice ale lui Jupiter §iThemis (zeita a Justitiei, fiica a Cerului §i a Pamantului, N.T.). Aceastanu vrea sa insemneze altceva decat ca ceva din Providenta i-a revenitfiecaruia dintre muritori, iar aceasta are loc pe drept §i pe merit. CAci,dupa cum spune Cicero (lib.I, De Divin., p.m.104 spre final): A§a cums-a convenit, ceva din forta diving atinge viata fiecarui om", nu este greusa punem in legatura spusa lui Cicero cu celelalte, dar, bineinteles, fail aface legaturi false intre idei.

§6. Al cincilea principiu §i ultimul suns: Dupa plecarea dinaceasta viata, pe to ne gteapta rasplati §i pedepse. Caci, dupa cum sevede, nici familia nici statul nu e intemeiat pe o ratiune justa, daca inele nu sunt prevazute rasplati pentru fapte bune nu sunt impusepedepse pentru delicte; tot astfel guvernarea diving a lumii aoamenilor este socotita nula, daca in ea nu se face deosebire intre faptelebune §i cele rele (lute oameni buni §i oameni rap, in acea zi in carejudecata va avea loc in fata tribunalului divin. Ca sa nu-§i piardaincrederea in speranta, stramo0 no§tri au facut apel la superstilii - rcoa0avarco rov aOavarov crovnprquevov = ceea ce este nemuritor trebuiepotrivit la ceva nemuritor. Dupa cum au stabilit filosofii, providenta lui

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Dumnczeu nu este preponderent generala, ci mai curand gradata infunctie de gravitatea faptei $i de numarul tor: astfel erau pedepse maimici pcntru faptc minore si pedepse mai mari pentru delicte majore. bidcuvintcic citatc dintr-o istorioara (Edd. Mythol. XII) prin care se arataca: Lifer sa Gud din allder / oc Stiomar allu Rijke Sinu / oc racier allumblutum storum oc swam Dumnezeul vesnic care stapaneste regatul sauuniversal, distinge, cu multa justete, lucrurile mari de cele mici". Cacifare o guvernare o administrare dreapta a tuturor lucrurilor, totul arzacea la pamant. Acestea odata spuse, cum stau lucrurile dupa moarte,cu defunctii, ne-o confirms si mormantul $i piatra funerara a lui CippusGenuntius (nobil roman de la inceputurile Republicii, N.T.), lucruri care,pot fi vazute frecvent in patria noastra. Despre pedeapsa diving aminciunii, precum si despre Furii pe care le numeste spioanerazbunatoare ale crimelor si delictelor grave, vezi Cicero (De legibus II,p.171, 178 si urm; De nat. Deor., lib.III, p.m.68). Acestea resin inmemoria for tot ceea ce savarseste, ca fapte reprobabile, fiecare ins si nulass nimic nepedepsit, dupa cum o relateaza scriitorii cei mai renumitiopinand pentru niste extreme ale pietalii naturii, cum este mai alescazul lui Platon, care pomeneste de un apendice al legilor necesaramendamentelor (Epinom. s. leg. app., p.m.921): Cel care poate fi pusin fruntea celorlalti credem ca este Dumnezeu; in al doilea rand: pentruca cele mai mari lucruri sa alba parte de aceeaV grija cu cele minore,ar trebui sa socotim ca nu putem fi abaturi de la calea cea dreaptei, niciprin rugaciune, nici prin bani (comp. Plat. Gorg. sau De Rhet.,p.m.370, 371 si 372, precum $i Phaed. sau despre suflet, p.319). Sä maiadaugam si acel loc demn de tinut minte wide se vorbeste despre Tartar,uncle cei vinovati de o intreaga gams de pacate sunt supusi, dupa moarteunor cazne pe masura faradelegilor shvarsite; aceasta ii asteapta pe toticei care au dus o viata in nedreptati si raradelegi.

§7. Din principii se naste fern obligatia unor propuneri generalede drept sau precepte si care sunt in numar de trei, de la imparatulJustinian incoace: sa traieVi in cinste; sä nu fad rau altuia sa -tiinsumti numai ce este al tau. Iar acestea ajung ca sa se faureasca odiscipline juridica universals sprijinita pe un piton cu adevarat solid sinimeni nu ar putea spune ca este mai putin umana. Nici aceasta, niciJustinian si nici anticii, din care Justinian citise resturile de legi, nu suntimuabile. Vreau sa spun ca este necesar ca acestor trei principiianterioare sa li se mai adauge Inca doua, pentru ca numarul zece alpreceptelor divine, prin aceleasi se intelege clar cinci (Banuiesc ca se

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face aluzie la cele 10 pormci, dar de ce 5?, N.T.). Ce este cu adevaratimportant ar fi ca pe primul loc sa fie puss cinstirea lui Diunnezeu,pentru ca, data fiind importanta lui, sanctiunile primei tabule se refers lacultul atotputemicului Dumnezeu. Apoi vine sd-ti chistep parintii21. $ipentru ca primul a fost deja socotit, aceasta porunca' va fi continuhiltabulei secundare; $i, pe buns dreptate, acea prima sentinla va fi pussinaintea celei de-a doua. caci fara cultul lui Dumnezeu §i respectulsuperiorilor nu poate exista nici o societate, deci va fi o reglementaredreapta intre cei care conduc cei care se supun, astfel incat atat in viatauniversului comun, cat BSI in viata fiecaruia in parte, cu to sunt obligatisa slujeasca cinstit §i cu sfintenie. Stralucit suns acest indemn in gura luiCicero (De N. D., II, p.m.57, Somn. Scipion. din cartea De Rep., V, I,p.m.152): Spiritul treaz accepts natura lucrurilor §i cunoa§terea zeilor:din aceasta se n4te Pietatea care este units cu justitia celelalte virtuti,iar din ea rezulta o viata fericita asemanatoare zeilor: de aceea trebuiecultivate justitia §i pietatea, daca aceste virtue sunt mari la paring larude, atunci in patrie vor fi marete. Aceasta cale a vietii se afla in cer".

§8. Si din aceste principii optime ale naturii se trag nu numaidrepturile civile, ci §i acel drept pe care it numirn al popoarelor, cu totuldistinct de dreptlil civil sau de cel natural. Fie printr-un consens, fiemutual, fie in chip wit, al popoarelor, a existat un drept al Popoarelor,a§a ca astazi nimeni nu poate nega ca a existat cu adevarat decat doardaca negi istoriile scrise cu multa vreme in urma totodata legileromane, sau daca vrci sa trecem cu vederea multe alte lucruri care auraport direct cu acestea. Tocmai de aceea imparatul Justinian, acordandatentie legilor anticilor in vigoare in societatea civila republicans, aacceptat uncle din ele; pe altele, din necesitati cerute de epoca, le-aabrogat. Apdar, din acest motiv, nu exista un acord deplin in privintapreceptelor nici a prohibitiei legat de conceptul de obligatie innascutaa popoarelor. Din aceasta ratiune, puterea §i efectul treburilor publice §isecuritatea comuna a. popoarelor au fost lasate in seama lui Dumnezeu,socotit find paznicul garantul acestora, El, Atotputemicul BunulDumnezeu. $i, cum de la El sunt puterile din care astfel iii tragvigoarea inimile, de aceea trebuie sa-1 gezam pe insgi Dumnezeu maipresus de once sa-i acordam cinstirea maxima ca nu cumva din parteanaliunilor implicate sa se porneasca un razboi sau de catre persoane careapartin acestora sau sa atinga suprematia conducatorilor a Treburilorfor publice sau lini§tii generale sacrosancte, urmarind un scop contrarcelui legat de o anumita afacere §i in cazul unui nemernic, se recurge la

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putcrca Justipei spre a da satisfactie celui lezat, recurgandu-se la regulibum si echitabile, sau, daca ne confruntam, pe nedrept, cu refuzuldreptatii, atunci se va recurge regulamentar la o judecata solenma prinarme. De aici $i foarte desele formule din istorii, din care exemplificam:Zeii au pus capat unui proces dintr-un motiv fericit; procesele bune suntadesea insotite de o speranta; rareori are parte de fericire cel ce a pusmina pe arme nedrepte; sa i se franga si sä-I paraseasca fortele pe unosta§ care este implicat intr-un proces; in razboaiele sfinte si drepte,Dumnezeu cauta sa arbitreze $i sä captureze armele sefilor". De aceeafusese prescrisa cu sfintenie echitatea razboiului, in dreptul roman peseama Fecialului poporului (facial / fecial - funcponar public avandsarcina de a notifica declaratiile de razboi, de a duce mesaje si a caruipersoana era sacra si inviolabila, N.T.). $i razboaiele nu aveau loc dacanu erau indicate solemn de catre colegiul consultativ al Fecialilor, sau,cum zice ingeniosul poet Ennius, si foarte talentat poet, promulgate.Vezi $i discursul lui Cicero, Pro Lucio Murena (p.m.131). De ce nu, sila celelalte popoare de pe glob, in situatii de acest fel, cu siguranta ea seimbratisau anumite reguli, dupa cum ne-o con firma si monumenteleliterare. Insusi principii crestini se spune ca nu porneau razboaie pans nuauzeau aceste indemnuri mai intai rostite de catre Pontifi; in afara unortaxe extraordinare de razboi si divulgari limpezi ale cauzelor si pe careastazi char, pentru ca oculte fiind, ele se manijesta prin altele, senumesc manifester. Caci mcmifestare inseamna a face cunoscut public",cuvant optim, si de epoca; ba char de aur, o afirma Cl. Cellarius, inmaniera prea eruditului Seybold, dupa cum observ, Ui latinaantibarbara, la fel ca multe altele, pe nedrept respins. Cel mai sus este,asadar, Dumnezeu, izvor al acesteia, al obligatiei $i celui caruia ii poartanoroc in razboi, tot aceluia ii atribuie, in mod leal, victoria. $i tocmaiacestea care tin de justitie si credinta, sunt cultivate corect intre popoare,iar cele care rusineaza sufletele prin depravare si criminalitate, toateacestea care vin In contradictie cu regulile religioase, nefiind de nici unfolos mai important, trebuie sa fie respinse. lath' ce afirma Cicero (DeArusp. Resp. Orat., p.m.25, Id. Verr., lib.III, p.92) despre haruspicii:Dreptul pretorilor (legatorum) intarit prin prezidarea oamenilor, atunciva fi incercuit (de un- vallum) chiar si prin Dreptul Divin". De aceeanumele de pretor (legat) trebuie sa se extinda si in acest chip: pentru canu este vorba numai de drepturile aliaplor (sociorwn), ba chiar si intredusmani trebuie intoarse sagetile, fara a fi patate de sange". Isi daasentimentul si Cornelius Nepos in Pelopida (c.v. s. ult. Cic. Orat. Pro


Leg. Manil., p.m.5), afirmand ca dreptul deputatiei (legationis) este undrept slant la toate popoarele". De ce? Pentru ca cei vechi erau foartegray persecutati cand acest drept era violat chiar numai prin cuvant.Marturie ne sty, printre multi altii, $i mai sus-laudatul Cicero cu al sailmic discurs Pro Lege Manilla (Manilius a fost un tribun al poporuluicare a propus o lege ce-i poarta numele, NJ.). Aceasta lege a popoareloreu o yad definita in urmatorul citat: Aceasta lege este stability deDumnezeu $i este infanta de puterea lui dreapta de a fi urmata, sprebinele linistea comuna a popoarelor si a conducatorilor acestora; esteca tui drept natural, o lege diving innascuta in fiinta umana $i careporunceste ce trebuie facut si, dimpotriva, ce este interzis. Am spusinneiscuta In fiinta umanei. Caci prin ea insasi, Dumnezeul cel Mare siBun, a vrut sa-1 nasca pe om, a gandit ca trebuie sa-i dea chiar dinlumina sa scantei de lumina ca in mintea lui, folosindu-se de ratiune, sase fortifice si astfel, sa-i strafulgere in el puterea de a deosebi cele dreptede cele nedrepte, cele oneste de cele rusinoase, ba chiar sa-si formulezeidei despre cele mai bune $i mai sigure principii de viala: si astfel in celedin unua, sa constate cat de solid este alcatuita acea societate aoamenilor care tocmai a pastrat legatura naturals dintre ei si cat datoramnoi, oamenii, in treburile noastre zilnice $i in obligatiile pe care le avem,pietatii lui Dunmezeu, prin faptul ca 1-am cinstit cum se cuvine. Deaceea, cuvantul om, homo, grec. ogoc, egal, de acelasi tip" (deci nuavOpoiroc, cuvant elin care, de fapt, inseamna om", N.T.), caci omul sedeosebeste de animal prin natura sa socials; deci, nu de la humus,pantile, cum era numit omul de catre cei din vechime, cum observaScaliger (De cans. L. L., lib.I, c.)0(VIII) si intarit de Cicero (DeInvent., lib.II, p.m.110 si urm.; Ad Here. lib.II, p.m.15, §1, Inst. DeJur. Nat. G. Civil., Cic., De leg., lib.D. I, p.m.150; 1. II, De Legibus,Cic., lib.III, Off., p.m.418 urm. Plat. Atlant., p.m.715 urm.), carevorbeste de case capete care au putut fi numarate dintr-o multime carepareau foarte clar sa fie condusi de aceeasi fire. In adevar, dreptul civilpe care Cetatea 1-a instituit pe intreg cuprinsul ei, este ceva propriu ei;olussum, legea", ordinul" Cetatii este acel ceva care trebuie sa seconfonueze actiunilor mersului continuu al universului $i cu fiecareactiune in parte a vietii Republicii, spre fericirea cetateanului». Iata caceea ce este spre folosul fiecarui cetacean in parte este dreptul privat, iarceea ce tine de actiuni spre folosul cetatii se numeste drept public. Deaici Cicero, tratand despre legile din fiecare cetate in parte si toate la unloc le numeste ale Republicii (statale). Desigur, Platon, tratand despre

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lcgilc stravechi paternale si, in special despre cele pe care se bazeazaaceasta societate $i comunitatea, le enumera pe cele importante. ..1. 0sanctitate a religiei. 2. 0 elite de ganditori (savanti) si de opinii desprecredit:41e Regilor, dup5 tipul neamului Divin, un acord in privintasuccesiunii. 3. 0 vointa comuna in ocrotirea unor membri ai imperiuluispre sanatatea publics. 4. 0 cercetare constants a legilor vechi, intru odescriere cereasca $i a spiritului divin." (Eigh Hitt Lagh a Landt brta:Wid tha formai: logum hallda") (Fragm. Leg. vetustiss. It. Er, s.c.XX, p.m.182). Vezi diferitele capitole de Drept privat ale lui Platon,care, in Dialogurile sale sau in cartile despre legi, a raspandit din dreptulhiperborean cite ceva.

§9. Dup5 cum arata foarte corect Plaut (Pers., IV, IV, 6), dacalocuitorii stun crescuti in moravuri bune, cetatea arata frwnos, ca intaritacu ziduri: Prefercdtoria, ,Fantajul Avarifia din urbe dacer ar fi alungate,a patra - Invidia, a cincea - Atnbitia, a 4-cisea - Denigrarea, a §.aptea -Sperjurul, a opta - Neglijeirta, a norm - Injuria, a zecea, cea mai rea -Crima prin agresiune; dacei toate acestea nu sunt indepeirtate de aici. cio surd de ziduri dacei ar avea cetatea, incei ar fi prea pup!? ca sa neapere de rele. Si aceeasi raptme a naturii este invocata de Cicero (DeOffic. III, p.m.420), i.e. legea diving s5 mearga 'nada in mina cu legeaumana, aceasta sa dicteze inainte de toate. De aceea, Regele nostruCAROLUS MAXIMUS socoteste cá inainte de toate trebuie extirpatetoate relele de acest soi si °data eradicate viciile, se vor putea depasigreutatile si se va putea institui o societate bazata pe dreptate pe merit.C5ci firs o unire a puterii si intelepciunii dusa pia la capat, prin careadevarata virtute sprijinita pe prudenta sä triumfe, ba chiar cu auspiciifericite, niciodata nu se va putea iesi din marasm. $i de ce nu as spune.:o,mai e nevoie si de o soliditate corporala excelenta / curaj cetatenesc /de o eruditie aleasa, de care se bucura atatea popoare razboinice si de operpetuitate vindicative a vechiului Regat magnific al regelui Carol, de ovigilenta aparte si de o prudenta diving, secrete altadata, acum fatisesunt. $i Statul Sueonilor, din vina nu stiu carora, insemnand atata trecerede limp, prin at5tea negocieri $i schimbari; de aceea at5t de slabit, prinnervii sai acum mai tari si mai incercati, se inalta zboara spre culmespre a se urca pe fronton. Acei ani au trecut, cand Cara era guvernata decatre regii care i-au precedat lui CAROL, cu ostasi nepregatiti; atuncichiar duceam lipsa de baize, acum totusi, pentru ca s-a invartit roatainspre mai bine, asezati cum trebuie, ne mentinem in aceasta bona stare,ca nici un alt popor; nu ne temem de forta puterea nici unuia dintre

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aceia care profereaza insulte la adresa noastra, atata vreme cat ne aflamsub domnia REGELUI NOSTRU CAROLUS OPTIMUS, nici nu ne estesecata nervura pecuniary si nici nu avem soldati in linie de bataie, pansintr-atat de clementa este asezata guvernarea in Cara noastra constituitape republica lui Dumnezeu. Dar sub regii precedenti, and destinul celfericit isi intorsese fata de la noi, slujitorii publici nu erau cinstiti, cimincinosi, uniti printr-un zel simulat, neducand la bun sfarsit nici unadin treburile statului, dar se cazneau sa fie laudati ca si cum asa ar 11 statlucrurile. Porunceau sa fie confiscate bunurile celor care lipseau maimult din cetate, ei find cei care devastau statul de toate bunurile si-$iinaltau vile si case somptuoase pans la cer $i, astfel, goleau vistieria tarii,cladindu-$i ei bogatii unele peste altele; moravurile le erau toateinclinate spre a hrapari, fie ca era un bun sacru, fie ca era un bun public.Toate aceste faradelegi sunt acum depAsite; toate aceste abuzuri suntacum depasite. Acum treburile statului merg bine. S-a reinstaurat aceeasistraveche JUSTITIE, extrasa din atatea atatea legi suprapuse, dreptchintesenta a tot ce s-a acumulat bun pans acum, drept izvor al dreptuluipublic si privat, JUSTITIE care azi, prin carmuirea extrem de vigilenta side isteata a stralucitului REGE al nostru, CAROL, se afla in intreaga eiplenitudine, triumf5 pretutindeni. Sub carmuirea lui augusta si aspiritului sau sacrosanct, se itesc $i infloresc cele mai drepte constitutii.Grape virtuplor acestuia, se bucura de aceleasi drepturi toate tinuturilecare se afla sub obladuirea sa. Aceste virtue sunt asezate intro luminaSueoniei, in ochii $i in urechile tuturor popoarelor natiunilor si suntcultivate cu credinta intru memoria $i multumirea Posteritatii. De aceea,asculta acum, cititorule, fie din teams, fie din dragoste fata de REGE,fata de cel care se ingrijeste de fericirea tarii, sa infature diferenteledintre cetati, in privinta scolilor si universitatilor si sä reduca, pe catposibil, abuzurile de putere; is aminte la cauzele, pe buna dreptate,desfiintate care conturbau spiritele, sub pretextul utilitatii; is aminte latoti magistratii care sunt in acest regat universal, care recurg la indicatiioculte de incetare a procesclor, la cele mai murdare manevre deaparare" (lipsind de aparare pe acuzati), la 15traturi avocatesti de ridicatribunalele in picioare, la consilii ad-hoc fara trivialitate in treburijudiciare, la sentinta ad-hoc a proceselor, la motivul ad-hoc al continuariifor inclinat spre toate cele bune, printr-o armonie foarte placuta, veirasufla usurat, caci, eliminand toate aceste neajunsuri in practicajudiciary, se va obpne Si pastra insanatosirea vietii publice.

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IATA STRALUCIREA DUMNEZEIASCA DIN CERURI:CAROLUS,

CHIP ATOTPUTERNIC AL DUMNEZEIRII CA REGE PEPAMANT

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NOTE ADAUGITOARE

1. A se vedea 5i Jacob. Ziegler Landay. Bavarus in Descript.Scandiae, edit. Argentorati. 1536, p.86: Printre altii, acesta este Pliniuscare vorbeste despre aceste tinuturi binecuvantate de natura 5i in care s-auasezat oamenii cei mai drepti dintre toti muritorii; tot de aici s-au dus laDelphi fecioare, ducand cu ele daruri la sarbatorile religioase: acestea suntdovezi foarte Clare ca din intreaga lume antics, neamul Scandinavilor a fostcel care se mandrea, ba Inca foarte des de maretia puritatea semintiei lor."

2. Iata ce spune Procopius in lucrarea De hello Gothorum, lib.II,c.I5, p.m.426: «oorco pet' eovAiral fliovaiv, coy e0vog ev zoilvavOpcozov, orravroz elm. Hap ovg cSilEpovAcov rocs or emp,orai u5puaavro». Acesta estemodul de a trai al locuitorilor insulei Thula, care se deosebesc de multe altenatiuni. Una din ele, mult mai infloritoare decat celelalte 5i foartenumeroasa, este cea a Gautonilor care s-au asezat langa Herulii (popor scitlocuind in regiunea lacului Maeotis, Marea de Azov de azi, N.T.) sositiacolo." Asadar, am aflat pentru intaia oars ca ceea ce in istoriile noastregasim cu numele de GO sunt de fapt GAUTOI, adica GO. La Procopiusgasim indicatia ca Thula era situata la extremitatea Oceanului Septentrional(rpoc: rri Apxrco ra exarac - De Bell. Goth., Iib.IV, cap.XX, p.m.620), laCicero, in regiunea de unde sufla Crivatul, pe care cei vechi, dupa cum amspus mai sus, o numeau Scandia sau Scandinavia. Si, deli la origine s-afolosit de catre autorii greci cuvantul Apicrog, de altfel bine ales, difera doarinterpretii. Eu, totusi, socot ca este vorba de un popor martian care ar sta laorigine, luand martor limba getica din care s-a inspirat limba greaca; cacidaca Grecii spun Aptic insemnand Mane, la Goti / Geti avem Ari; gr. Korrew/ in loc de Korcrsiv, a desparti", a ucide", a pustii prin sable", in geticaavem kotta; deci, din api Korog > aplaoc. (Cat de mita dreptate aveaOvidiu and vorbea de Getae Marticolae", adicA de Getii care-1 cultivau peMarte - in limba lor, ARI, de unde 5i ARES la Greci - ca pe un zeuautoliton!)

3. Tacit (De Mor. Germ., c.II) relateazi: Pe aceiasi germani i-ascrede indigeni, caci intr-o foarte mica masura sunt amestecali cu alteneamuri sosite acolo." Apoi: Ei sarbatoresc prin cantece veclu pe Tuist caunul care, in traditia orals, dar 5i in anale, trece drept fauritor de near' -prin legea genealogiei, el este crescut de zeul Pamant 5i Fiul Omului (FiliumMannum), care sunt fauritori ai originii neamului. Iar spre sia'rsitulcapitolului: De la acestia vine numele.". Iar in capitolul III: Popoarele

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germanice au dat nastere unui neam propriu, sincer $i foarte asemanator cuneamul lor." De aici $i Teurovac $i Aele4ovg la scriitorii greci, iar Romaniii-au numit Germanos. Spun abei.vovc, format din a + 6e1.vog = ndscuti dinaccea$i mama (Terra) "; Germanos = din acelasi germen". Cu sensul deGermain, Feppavoi, Galli pe care Grecii ii numesc rcactrac frati cuRomanii. sustine Strabon (Geogr., lib.VII, p.m.290); = yOVECROI, de

la yry>>olzoi = eu sunt nascut", ,,eu nasc", deci, aceeasi origine: rcv

zixovaapco rov peyErovg Kai rEg ,(21.,Ooriirog = asemAnatori in privintamarimii corporale" (toti find inalti). prin culoarea blondA a p'di-ului $i pieleaalba $i prin obiceiuri, pe atunci, cu totul asemanlitoare.

4. Conform Plinius (Hist. Nat., lib.II, c.75): Uncle noptile dare deyard continua la randul for CA ceea ce ratiunea a cugetat, e demn de crezut;in zilele solstitiului, soarele inaltandu-se mai aproape de axa lumii, printr-unspatiu ingust al luminii, pamhtul are sase luni de zile Ezra intrerupere,noapte, cu o distanta diferitA de solstitiul de iarna. Tocmai asa ceva avea locpe insula Thula. a scris Pythias din Massilena (navigator originar dinMarsilia din sec.IV i.e.n.: a stabilit latitudinea Marsiliei $i a intreprinsfructuoase explordri in marile nordice, N.T.), la o distanta de sase zile denavigatie din Britania spre nord."

5. CA unele vocabule din getica au afinitAti cu cele din limba persand$i din alte limbi, turca $i arabd, de pildd, se poate proba prin nenwnarateexemple, care isi au de fapt originea in limba noastrA. Turc. Ata, tatA", de lagoticul / geticul Ata sau Atta; aett din got./get, nthedenie",consang,uinitate", arbore genealogic"; tot de aici vine $i gr. Arra $i Terra,Feder Pezer din persand $i Pader sau Fader al Getilor, caci literele p $ifstint alternatiA;e; tot de aici vine $i gr. ramp, precum $i pater din lath& nude la raw, pentru ca este pasco; chiar $i mithra din permit vine din goticul /geticul mother, la fel $i grecescul primp $i latinescul mater; la fel staulucrurile $i cu cuvantul docker din perm& care nu este altceva decatDochter, doter, dotter din gotied / getica; id. Datr din egipteand, nume cucare este numita fiiea mArii, Unda; id. cu evyarrip din greacA; $i in altelimbi, numai ca diferd modelul de notare. La fel stau lucrurile $i cu cuvantul_Pate, adica Burader, got. brodher, broder, brodhir, brother, lat. frater dingr. coparup, caci ovarpia sau collar& (deci accentul este pe ultima silaba,N.T.) inseamnd curia (subdiviziune a poporului roman, loc de adunare aacestuia, senat, N.T.) in latind, iar coparpioc, curialis, copcinip (frate") inbaza aceluiasi drept $i asociat al curiei. Etimonul lui frater, dupd Nigidius,estefere alter, adica asociat in acelasi drept $i al aceleiasi curii; soror insd setrage din anticul serus, dar care de fapt este dedus din nectus, samanta", i.elegaturd de frate $i sord / $i de sange", deci legatd prin rudenie de drept;

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agha - turc. $i pers.. aghaian, arab.. aghaewar, la vechii sciti insemnand..stapan", iar agha $i aghan. di din latina, dupa cum o demonstreazamultiplele fragmente din vechile noastre legi. La fel sta cazul $i cu pers.wezir = .,principe, administrator suprem"; care in gotica este wisir, popularwise de aici $i epitetele ornante ale lui Odin / Odinus, walhallar wisirManium princeps, numit $i dominos. In ce priveste latinescul dominus,acesta provine din geticul sir care inseamna tot stapan, domn", cuvant pecare in cartile stravechi de istorie $i in anale. it regasim sub forma de kiri 5iSir, de unde elinescul Koptoc; acest sir sau sire din limbs gelid a trecut labritani, scotieni, gali, hispani $i italici; kirar. a se odiluii, a sta linistit" vinedin goticul kyra, de unde kyrr. linistir $i quietuni (linivir, in acuzativ) =kyrdum, um kvrt.linistit, fara zgomot"; aceeasi origine are $i turcesculkaerarlyk = pennanenta, perseverenta. calm". kararlii, permanent",kararsyzliz, nonpermanenta, inconstanta"; comp. cu cuvantul arab $i persankarargab, loc eu roman, stau" $i cu turcescul kara, pamant solid,continent". cu grecescul Kopoupat (cred ca acest verb exista $i in greacaecleziastica a Evului Mediu, cAci in Bailly nu se regaseste decal verbulKopoco, eu dau putere de lege ", N.T.), deci Kopoo,uat insemnand eufortific", eu confirm", xvpoc, .,firmament ", Kopicoc, cu fennitate"; ber inpers., contras din bar, sarcina. fruct, rod". in gotica ber, baer, de la baera,de unde barn, copii" $i Abarigar = Aborigines, care au fost $i primiicultivatori in Italia, conform informatiilor furnizate de Justinus (lib.XLIII,c.1), Hervat. Saug. (c.XII), Torst. Wikings. Saug. (c.II), Cicero (lib.XV,Epistul. Fam. IV), in araba berr 5i baer, insemnand sor,pamant", inpers. mai frecvent ber, comp. cu got. baebr, baer, .pamant, proprietate,villa"; gr. flapog, inseamna sarcina, greutate" ; verbul este flapeco; &pig esteincarcatura navei"; arab. Burg, pers. beiru, gotica burg, borg, de labaeurga, burga, byrga, gaerda, a ocroti, a ascunde, a inchide intr-un castel,a imprejmui cu ziduri un castrum". In legile comune ale regilor Erich celMare $i Christophor (p.m.806) se spune: radha Borgom och Landon:; laUlphila (Sverr. Saug. p.l. Vege, IV, 10) se numeste Baurg; in gr. 17vpyog,17popaxecov, la Hesychius, la Jon. se va regasi /7popaxam inaritura,fortificatie"; ropyoco inseamna inalt, ceva asemanator unui turn". LaVegetius (IV, 10) regasim cuvintele castrum, castellum, burg, fortareata",care yin din goticul kastali; la Livius (XXVII, 32) regasim Pyrgus, iar laTacit (De Mor. Germ., c.III) se mentioneaza Asciburgii, locuitoriifortareter, iar in Dreptul roman. regasim cuvantul Burgorum (genitivplural), al locuitorilor fortareter; in turca, bajir, munte ple$uv", in got.bairg, biargh, biaerg care se scrie baergh Hysar, dupa cum am spus, suntzidurile $i intliriturile; la fel gasim $i la stramosii nostri (Konungz Bal.), inlegile lor: Hwsom el /er Landon) rada, a domni peste burguri $i provincii ";


progeniturd, unnasi; in got. al, ald, iar verbul este ala, .,a genera, amAri, a creste"; de aici, in gr. cr/eleco = eu cresc, maresc", precum $ia.i.6110-frca)= ,.eu sunt crescut"; nu vine de la alEa, cuvant.prin care se intelegecAldura solard", nici de la abg, insemnand din abundentA", dupa cum sunsunele opinii, ci de la a, de unde $i aga, auga, auka $i de aici agco in gr.,augeo in latina. Aida odhal, posed prin mostenire".proprietatemostenitr; maar alder, varsta virginals ", floare virginals ", ca incap.XXII, Arsd. Up. L.L., simboluri care au scdpat, din greseald unorcodice, din accastA cauzA, vor fi citite / interpretate gre$it. Sangiar alster,copii avuti din cununii legale". P.T. path-, ,.principe ". got. Biassa, Basso,pass, cf. Apnintaaa, zeita Pamant". Artimpasa" (c.I. Princ. Jordbr. Vp.L.L., c.V $i c.XIX, p.129, Cat. Reg. Leg. W. Goth. Ann. Vit. R ER $i RCan. Torst. Saug.. c.IV $i XXIII). Sau: rilhaet, odilma, usurare", got. rast,ruh, rube, ro. Verbul este rasta, a se odihni", roa, a se ocroti" $i oroa, .,anelini$ti, a tulbura, a ataca", orosta, rdzboi". In greceste paucovevco, mabucur de tilmd". paowvii, incetarea lucrului, odilma, lini$te", adicaavazaucnc. cum figureazd in dictionarul lui Suidas la care intalnim $i subst.pacrcovevoig, de la verbul pow sau mai curdnd de la puopat, insemnand eums apar, eu stint liber"; in turca avem reihaerlii, odihnit" $i reihaetlyk,comoditate", comp. cu goticul rahstlii, rolii, roligh. Cat prive$teterminatiile Leikur, leikr, leik, lyk 5i lek (din suedezd), nimeni nu seindoieste de faptul cd acestea sunt absolut getice, nici mdcar de catre cei maiputin priceputi in ale lingvisticii. Suedezul keniz, a aduna", a acumula",got. kemza este in gr. ;calm), a rostogoli spre a aduna", iar in cuvintecompuse Zvylcaprrau, a aduna, a reuni". Erz in arabd ier, in turcA zemin, inpers. = pdmant", got. aer, er, her, pe care la Tacit (De mor. Germ.. c.XL)it regasim sub forma de Herthum, insemnand Pameintul-mama, numit astfelde la Herthu, de aici $i tin titlu in legile antice. Artir sau ardor bolker, aeria,araere, aaer, aering sau aring, recolta, fructe"; arias hws, grant", arderaratrum. Aro la latini este apow la greci. Zemin la per$i este din sa algetilor, insemnand a insAmanta". La Greci chiar sensul de pclimint arat esteexprimat prin cuvantul apovpa cethcopog, ca $i crlSwpoc apoupa = almaTellus (painantul hranitor); pa in pers. (picior), la Greci este wog, in goticaeste pus, fus, fot. T,ozzovg (trepied) este in gotica tripus, trifus, trifor, ineoliand este rpyrog. Cuvantul din arabd swan, ewein este in gotica aewe, aeside la awa, a avea", pe care cuv. ev (secol, varstA) it confine cu sensul detemporalitate, cf. latinescului aevum sau seculum; in gr. este maw =Nog,care in dialect doric este maw azovoc, tam", (diferd doar accentul: inprimul caz, este circumflex, in al doilea, este gray $i respectiv ascutit), iarverbul azcovco inseamnd a face ve$nic.

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Mali din pers inseamna luna. in got. este mana de la ma careinseamna ..a fi in putere", deci ..a fi $i mare", caci in conceplia superstitioasaa unor profani, se crede ca luna are o forts magica, influentand toate celecare se nasc pe pamant (cele din cer mai putin). Ea este aceea carerat* tduieste lunile calendaristice, intregind anul. In gr. este ptivti $i pava, dui:Acuin am aratat in alte locuri, NO de la peiovv este de origine geticA. Less. ..aaduna, a alege", got. lesa, lesa ax, ,,a culege spicele"; ax olaesin, spiceneculese, de aid $i )cyw din gread, Lego din Latina, iar la Ulphila lisan(Torst. Saug., c.XV). Kiirde, karde, kare in got., tot astfel maeker, gr.paxalpa, lat. Afachaera $i gia, giai din pers. insemnand spatiu, loc, regiune,pamant", gia in got. inseamrt pamant, spatitt hiat sau ruptura". Verbul ge,.gae, gaeta, a raspandi, a fundamenta cu mare larghete, a oferi, a clArui",got. gia, begin, araba giabir. mandril", got. Giabir, Giasir, azi Giaeswer,.,a -$i atribui pe drept mai mull ", gr. yaupog, verbul este yam), sunt mandril'.Turc giaba, dar, dat ca du". got. Giba. In legile antice era Giaes, in limbapopulara Galva; la Geti se scria Gauja, Gaja, Goja, la Greci rata, de laverbul yaw, eu nasc"; de adaugat $i ghaeti $i ghuti, insemnand ,.plin devigoare" (A se vedea Haavamaal LXXL Gell., Noet Aft., lib.X, c.XXV,sup.c.I, p.3), precum $i Fragm. De legi antice, c.I, Ars. Br. Westg. L), aproduce ramuri din abundenta"; la Goti, arborele genealogic se nwne$tegaetertrae aettertrae; ghaela, a fi un lucru de mare prer vine din goticagaela, gaella, a fi de pret"; de aici $i grecescul zallsw, wg, insemnand amangaia usor cu mana". Ghaemret $i ghumer, in got. ghaemur, jaemr,Jaemmer, a distruge bogatia apelor", vine de la verbul gotic gauna,ghaema, ghaemra, aeinra, a distruge" (de aici $i vechiul cuvant rontnesclama $i expresia a da iama $i cuin la origine se referA la distrugereafaunei apelor, adica a pestilor, inseamrt ca pe$tii au fost Juana straveche apopulatiilor nordice $i nu numai, vezi $i simbolul cu cei doi pesti; $i omul afost mai intai peste, apoi morsA, adicA arnfibie, N.T.), precum $i verbul a seplange de soarta se, a se caina". Tot de aici vine $i grecescul Thaw $iyoaopaz, precum $i latinescul gemo (eu gem") $i gemebundus (cel caregeme", muribundul") canna in greacA u corespunde yonpcov, yoog = lat./uctus = durere, bocet (dupA un mort)", yowthig, lat. lugubris, trist, indoliu", de aici $i gemoniae, gemoniae scalae, adicA ni$te rape la margineaRomei, unde se aruncau trupurile celor torturati $i executati; bend, got. bend,baend, de la binda; la fel $i haldsbend care se scrie $i haldsbaend (= a tinecondamnatul ca sA poatA fi ucis) haldsbaena, find derivat de la halda, atine" $i bana, omor". Lui Bend ins sau Band ii corespunde in latinAvinculum, lair, ligament, legatura, cordon"; in gr. este flzw, in lat. vinciosau vieo, a lega, a atasa", ca $i la not Banda; lui fiza din greacAcorespunde vis in latina (fortA"), iar lui Paopog, violentia, iar lui Bindingi

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sau Bindingi din gotica ii corespunde in latina vinculis constrictus. _straits inlaniuri, legal". Lui bees din suedeza ii corespunde bes 5i bas in gotica,precum $i pas (pentru 0 consoanele b 5i p sunt alternative, N.T.).echivalente in latina cu poena (pedeapsa"), de la verbul basa sau pass carein latina este battuere, a bate"; bassara, lat. sica (mica sabie"). iar laCicero se regaseste cu sensul de asasinat" sau dolo, army inchisa intr-oteaca", biornbasara, niachinae = unelte de razbor Si foveae, ..gropi".excavator de ucis ursi"; in greaca irarew, .,eu zdrobesc. calc in picioare". -

Maehas, unealta cu care se reteaza faint'''. vine din goticul maa 5i maita. ..areteza:; de aid maekr, machaera, Metz, cuff', Stekametz. ..pumn,Weldhemetz. teapa"; in gotica hae, ha, hao = lat. foenwn. fan". De lamaita avem in lat. meto, a recolta" $i apaw 5i apaopai in greaca. de uncleawirog, messis (recolta"), aptlnlc, messor (culegator"), aim =falxmessoria. secera". Hyr it117017, got. hyr, yr, tuna, dima, dimba, nebula(negura"). nimbus (,,numb "). vis venti (forta vantului"), de la hyra, yra,harwa, orwa, a mica, a agita". De aici gvrus in latina $i yupog in greaca.cerc, ambitus"; prow din greaca, apoi hair, hior, gladius (.,sabie ").Grecescul gap sau 49,g = lat. ensis (sageata") de la aEpai, ridic,pentru ca sagetile ($i armele in general) vibreaza legat de arfsi orf, care. caniste aripi, zboara prin aer, asipw, care este chiar continutul sintagmei Elcaepa cupo.); in acelasi chip Homer spune despre Aclulle evrea aeipeiv (,,atrimite cu mana proprie din piept"; cred ca aluzia este la curajul proverbialal eroului, N.T.); s-a incetatenit $i la vechii Goti ideea ca prin saltul annelor(se refers mai ales la sageti, N.T.) nu se retine numai un joc, ba chiar, printr-un consens general, este Si o sursa de zgomote. Din aceeasi radacina este $ihairta, haerta, hierta, cor, ?sap, contras ?tip (inima") de la verbul Kaico sauKew (a aprinde, a arde"): caci putem vorbi la oaineni despre o inima carearde", la animale, despre o minus care varsa flacari", caci inima. atAtavreme cat pulseaza, poarta in sine $i viata. Desi in cazul cand inima seodihneste profund, se poate totusi observa o miscare, care continua sadureze in auricule, ultima, in auriculul drept; acolo are loc ultima pulsatie, inpropriul sange, conform opiniei exprimate de Harvey (William Harvey.1578-1658, medic englez, vestit prin descoperirea circulatiei sangelui. N.T.)in lucrarea sa de capatai De genere animalium, cap.51, in care relateaza caintr-o slaba unduire $i un tremur neinsemnat sau o palpitatie se gasesteultimul semn de viata". De aici se trage totodata concluzia ca sangele esteizvorul vietii $i locul principal al sufletului; de fapt, din el sunt toatecelelalte parti ale corpului care se hranesc cu sangele fierbinte irigandu-le$i astfel capata viata". A se vedea $i capitolul avand ca terra Miscareasangelui". Ratiunea cea mai puternica a originii circulatiei sangelui careinfluenteaza $i toate celelalte miscari naturale este inima, de ea depind toate


acestea; toate acestea sunt comandate de creier. care dirijeaza totul. spunmedicii ca far: ele animalele nu ar putea exista (Id. cap. Exercit. LVII).

Jiik din turcil inseams a povara, jug", in got. este juk, ook, lat. jugum$i in greaca .gi)yog; sued. Salt, lat coetus (ceatA", dar saetae in textelevechi, deci mutt mai aproape de suedeza sau invers suedeza de gets, N.T.),got. salt, sueit, swet, de la verbul saewa, swaita, swaeswa, .,a veni la un loc,a se aduna, a intra $i a iesi"; sassa = lat. sodales, insolitor, sot" (cu sens deamic, tovara$, dar cu cel actual. deci prin suedeza - $i prin gotica vedemclay ca originea este getica, caci o regasim ca atare in toate textele vechiromanesti, N.T.), gr. ovoalrot (comeseni"), de la verbul CTVOC1TECO. Si chiardaca vrem sa deducem cuvantul din grecescul atrog, chiar $i atunci am aveala origine cuvantul getic saed care inseanuta cereale, grane, mancare", got.setta, satin, sattarbod (cf. Fragm. de legi vechi Gaut. Oc. Hrolf, c.V.comp. Herv., f. c.XIII $i Hirdikra in diferite capitole, a. c.III $i XVII,Torst. Saug.. Herv. f. c.IV, XIV $i XVIII), dal; ofranda, in vedereareimpacarii", salt ma/, masa de reconciliere'', salt ma/ ok bolt, proceseacurate $i amendate", sattarfunder, intrunire de impacare", saettas, adunalaolalta", semin, de mare cinste, la mare pre(, pentru care demnitatea estelucrul cel mai important", got. Selnin, saentd, delimitate, ordine, decent:I" $isaemeliger, conform demnitAtii, cinstit", med semeligum, care corvinepublicului", semeliga, in chip onorific ". semia, a administra cudemnitate", gr. creuvoy, demnitate", aE,uvog, cinstit"; preteritul pasiv alpers. I asce,upat, de la aefloppai, dar chiar $i acesta este de origine getica,dupA cum am aratat, sued. Der, pers. Janua, poarta", got. der, dyr., dor, gr.c5upa, poarta, gura", oupae:, la Hesychius 17apyog (c.XII, Torst Saug.,p.m.451 $i 453), zid de apArare", idem. xtro.w, tunic.:, cuirass ", in ionic:xickov, sued. Derban, paznic al portii la vechii Goti", ckapa, cuirasA" $ithorax, plato$A", interpreteaza Hesychius (c.XII, Torst. Saug. la oupaD, ingr. se spune xtzwv, tit9oc- Atoptxtov (5i nu 17upyog) - iata cum Ovidiu aveadreptate cand spunea (Tr., V, 3): Limba greaca suns aici mai mutt a getica,fiind amestecata cu multe getisme" (Grajaque quod getico mixta loquelasono).

Eu am ales doar cateva exemple dintr-un numar mare, iar dacADumnezeu imi va ajuta, voi mai ilustra faptul cA nenumArate cuvinte dingreacA $i latina, precum $i din alte limbi, trecind prin suedeza $i gotica, isiau originea in getic:. Iata: pers. nisesten, a se aseza", got. sitia, nisitia,nidsittis, sued. Kaz, got. kaz, gaz, gas, nausgas, arras, go, turc. Kul, pers. got.gsol, lac, baltoaca", past, apa mica, izvor", got. puss (Her. Saug., c.XII.C.III, Vygbr., LI. It C. $i ME.), s. laest, loviturA, aruncare usoara", got.Iaest, rand ", s. kaest, intentie, consiliu"; verbul insu,si inseams: a

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discerne. a alege cu sufletul"; la fel stau lucrurile in limba noastrA vorbitas.unde kaesa, kioso > kaest, kaestar, _ales" (de aici $i latinescul Caesar 5igaestor, dupa opinia mea, N.T.), kogghlantak. a defaima", got. koghla,kokls (Hertraud och. Saug., c.IV). In legatura cu particula mak, lucrurile 1111stau clar. Semir, butyrunt, got. sentir, snrir, smor. ar. Sewr, bou. turma",got. sewr, seur, sor, saudr, sodr, ihnek, a ultragia", iletnnek, a blestema",got. ihnaeka, ihnaela, a profera o injurie, a tnii in concubinaj. a ultragia".ceea cc in Legenda lui Thorst. (f.c.XVI $i urn.) este numit illvrda.

Urandiirtnak. a tulbura. a blama", got. ika, weka, weckia, trezi dinsomn"; acelasi lucru inseanmA $i viandurniak. Infinitivele avand terminatiain mak sau Ina sunt cuvinte turcesti. Aceeasi situtie cu expresia cifilendiirnick, a se lega prin cashtorie". Pers. cist, turc. Cist $i giiist, sotie got.gipt, gift, igiad, consiliu", got. igiad, higiad, higiu, brysthvgiu, verb. Higga,am amenintat", giran, ar. pl., vecini, consorti", got. girannar, grannar,graend, vecinatate" (Praef. R. Berg. Leg. Upl. Fragm.. L.I., Ion. Rugm.,p.25. Gaut. Ok Hrolf. Saug.. c.XIV. Torst. Saug., c.XX. c.XXII $ic.XXIV), de la verbul greina, a separa", daechsenr, gras, corpolent", got.saeck, dulc, dicksant, flock, digur, dikur. Dar dikur swaerd. ..trupa degladiatori legati" (o companie formats din 200 de oameni, N.T.) $i nu cumarata Stiemlnelmius (Kiopmbr. St., c.XXII, q. 4), hyta, intaritura. casa",got. hyta, hydda, verb. Hyta, serkerd, sergerda, vertij al capului. furie. cardcineva nu stie ce face"; got. serkr, Julie" $i beserk, beserkur.batand dinpunun de mane, regd, turbati de manic" (Torst. Saug., c.III $i XVII,Merv., f. c.1), got. redoes, redas, s. rug, revenit, reintoarcere"; Kigali, areveni, reconcilia", got. ryggia, rygga, partea posterioara a corpuluf', rvgg,spate", s. raefz, a separa, a se instrui (intr-un proces)", got. raewa, raefsa,de unde Refsingar thing, Refstathing, Refsinga thing, Judecata Regeasca inscopul aducerii la cunostinta" (Regium judicium pro cognoscendis),impotriva celor care au comis ultragii la adresa ordinii publicii. Reffing,..pedeapsa", ruf ref, exilare" (Olafs s., c.XCL Raestabr. DL. Tingdr.West. LI., c.III, Herv. s. c.III $i Torst. f. raeii'gh $i rewaeghan, .,aactiona ca o vulpe, a avea viclenia unei vulpi", got. raef, raewugr,raefachtig, reficeyla, vulpoaica", krokaref, dejucand, conducand in eroareprin viclenii", s. asikar, clar-', pers. asikar, a demonstra, a clarifica", got.asikar, asikar eru roan (Byorn), claritatea are putere de lege". In codexulde legi editat de Stierhiehnius se citeste asikkia (West. LL Vigarth. Dr.,c.VIII $i Kattibr., c.VIII), cifet, pl. afar, noxa, defect", got. afar. Huat ockar hin hethne lat of It vara, ceca ce de la profani lui Vigerus ii lipseste".

Toate aceste cuvinte, persane, arabe, turce, pe care le-am folosit latimpul prezent suns extrase din limba gets, un adevar pe care, din ai no$tri,

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nimeni nu-1 poate nega. Mai sunt nenumarate allele. pe care le voi publicaintr-un opuscul viitor. Am spus din ai no$tri, pentru ca, totusi, carturarulGravius (Elem. Ling. Pers.. p.90) semnaleaza zece cuvinte de originepersana care par sa fie niste spice ramase dupa straitgerea recoltei gotice.dupa cum pot fi vazute. Aceasta pentru ca la persi exists chiar $i legi caresunt foarte asemanatoare celor foarte vechi ale noastre. Continutul acestorase rezuma la a inculca in sufletul cetatenilor obiceiul de a nu cadea niciodatain de a nu comite delicte impotriva legilor. De aici $i Xenophon inDe Instit. Cyri, Iib.I, subliniaza: «ot 8s 17epancoz vopoz, 7rpaafiovreceripeAovraz orcog my apply lul rolovrot eavvraz at ;cobraz W0 rovzipovrivog epyou ,7 cuxopou ecoteag» (,. Legile persane, de fapt, urmaresc prevenireadelictelor, ele prevad ca inch dintru inceput cetatenii sa nu iasa din litera lor.sa nu cads in ceva necinstit sau sa se amuze de un lucru ru$inos sau de ofapta criminals." - extras din capitolul Copilaria lui Cyrus) (foarteimportant, aceasta este $i esenta legislatiei lui Zamolxe, N.T.).

Asadar, de cea mai mare importanta in aceste legi era, nu atat teamade pedeapsa supliciu, cat mai ales sa-i determine pe cetateni sa se ru$ineze$i sa se tins departe de o vials pacatoasa $i criminals. Tata ce spune Tacit(De moribus Germ., c.XLY) despre stramo$i: Nimeni nu se amuza peseama viciilor. Aceasta se cheama a nu corupe $i a nu to lasa corupt" $i pulinmai incolo: Pentru cei mai multi valoreaza mai curand bunele moravuri deacasa decat bunele legi de aiurea". Ace Iasi lucru spune $i Justinus (L, II.c.20): Dupa cum se poate vedea, ceea ce este de admirat la Sciti, este ceeace le-a dat for natura, ceea ce Grecii nu pot obtine nisi prin nesfarsiteledoctrine ale inteleptilor $i preceptele filosofilor, caci sunt intrecuti, punandu-i in balanta de bunul simt innascut $i obiceiurile ne$colite ale barbariei: caciScitilor le-a folosit mai mult necunoasterea viciilor, decat le-a folositGrecilor cunoasterea virtutii." Dar adevarata cauza reiese clar din cele demai sus. Sunt sfinte cuvintele regelui Birgerus din Prefata la Legile Upsala:Warizz allir raehvisir, tha thursti aei lagha widh" (Daca toti ar duce oviata cu dreptate, nu ar mai fi nevoie de legi").

6. Cf. Plinius (c.II, c.78): In regiunea opusa a lumii $i plina degheata traiesc ni$te popoare cu pielea alba, cu plete blonde, a caror asprimeeste luata din duritatea cerului."

7. Bell. Goth., lib.4, c:5, edit. la Paris, in 1662. qlloAilco >7 wroOevFor Boz is Kai Ovuszyor Ooz, rat BavozAoz, rat Iv aLla For Ouca yevq64.12ravra zopuvro. Oz (517 ram avOaz sv ring awl) xpovoic erzzad,ormo»(Pe aici, de mult s-au a$ezat Gotii, Vizigotii, vandalii $i toate celelaltepopoare gotice care odinioara se numisera Sciti"; lib.I Bell. Vandal., c.II, lainceput, acela$i Procopius scrie: Printre ei erau $i 1)1;ra:elec., adica Gepizii,

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iar unii scriitori i-au nwnit Goti. altii Geti, dar ei. de fapt. erau unii $iaceiasi. caci aveau trupuri asemanAtoare. aveau aceleasi legi. cinsteauacelca$i zeitati. vorbeau aceea$i limba pe care scriitorii au numit-o goticA(i.e. getick N.T.)."

8. Vezi $i Not. $i Obs. la Nepot. Milt., III. 2. in care se spune:Probabil. dupfi parerea marelui Salmasius de la nwnele de Geti s-a nascutnumelc de Sciti. caci E asezat in falk dupA obiceiul Eolienilor, a dat Exu Oac$i in cap. De Reg. n. 4 avert: Getae, Gotthi, Gitae, Kitae, Scvthae.desenmand numele unei natiuni impartite in mai multe popoare. Ceea ccinsa este foarte important de relinut este a, la imensa majoritate ascriitorilor. din diferite timpuri, sub nwnele de Sciti, Geti $i Goti se intelegeunul $i acelasi neam."

9. Dupa cum aminteve Joannes Spelmann. us (Aelfrid. Magni, lib.II,c.3 $i a. 1.). legile Troienilor erau absolut aceleasi cu cele ale Sveonilor. Siacest lucru ne este consemnat in al noualea secol de la naverea lui Christos.lucru dovedit pe vremea lui Alfred cel Mare, regele Englezilor (abillegislator $i administrator. protector al literelor; tot el a fondat Universitateadin Oxford (848-901, N.T.). in a cArui legislatie este dat $i istoricul ei. ele,de fapt.erau cunoscute ca find identice, cu mult inainte de a fi fost scriseconstituliile.

10. Vezi $i Zieglerus in Descr. Schondiae (p.c.II, Despre Svetia).Regatul Sveliei (Suediei) are bogAtii in argint, aramk plumb, fier. fructe $iturmc dc of $i o bogatic cxtraordinar de mare in peste provenit din fluvii.lacuri, mare, precum $i din vanatul fiarelor (pentru blAnurile for foartescumpe $i de,aceea, invidiali de altii, N.T.). Numele de Schondia inseamnablandete", frwnusete" (skein). Pentru a, intr-adevar, prin cerulbinefacAtor, prin lucrarea ogoarelor, prin porturi $i emporiile care ne stau ladispozitie, prin orasele maritime, prin pescuitul din lacuri $i rauri, prinvanarea animalelor salbatice cu blAnuri scumpe, vane inepuizabile de argint,aramA $i plumb, prin dezvoltarea unei agriculturi industriale (cu mijloacemecanice destul de dezvoltate pentru acea vreme, N.T.) $i pe bazA decolonat, prin nenumArate municipii care se construiesc mereu, prin institutiichile, in sfarsit, prin toate acestea, nimic nu-i lipseste acestei regiuni spre ao numi fericitA.

11. Bal, Ballur, Aballur, Abollur, Apollur, Apollo inseanma zeuatotputemic", pentru ca vocala a este pronuntata cu gura larg descliisk deciface sA creascA puterea vocii. De aici se spune ;car a oo>>1, = faer sau paer,par, capabil", "puternic", atat de puternic ", Wand astfel o apropiere decuvantul Parnas care vine din greceve, avand variantele Parnassus /


Larnassus. pentru a in chiar mwitele Aapvcth (..ascunzAtoare"). este tin locpe unde curg sub pAmAnt curenti de ape: unii scriu 17aprgooc, corect esteHapvtic:: la mai multi autori. regAsim Ilapvtiaoc. Kai 17apviiarog> gen. poeticeste Hapviiacolo; de mult Ina majoritatea spun Hapvaaoc.: in attics g, inalte dialecte a. De aici in latina Parnasus, Parnassus $i Parnasia rupes,..rapele parnasiene care it incantA pe Apollo". Unii spun c5 acest cuvant afost preluat $i de Sirieni. Se poate sA aiba dreptate, caci Parnes, in limbasiriaca inseamnA ..a paste", find vorba de niste pasuni, unde Apollo $i cuMuzele isi past tunnele de of $i vice: altii sunt de parere ca Parnas inseam..doctrinA":

de fapt, cuvantul este de origine getica $i Parnases / Parnasus ainsemnat munte" sau loc in care a fiintat lacasul puternicului zeu", sediual preaslavitului Apollo care statea in fimdul pain&itului de unde dadeaoracole.

12. Profani se numesc ca atare de catre Iudei imaginile pe care $i lefac oamenii despre zei. in functie de propriile for reprezentari. Tacit (Hist.,lib.V, c.9) it descrie pe Pompei intrand in templul Ierusalim, dupa victoriabinemeritata, vazand totul gol. a exclamat: InAuntru nu este nici o efigie dezei, lacasul este pustiu $i uriase mistere ...". Cu chiar acelasi sens, relateazaFlorus: A intrat in Ierusalim $i a vazut acel mare mister al neamuluinecredincios, ideschiza iclu-se sub cerul de aur". Numeste necredincios"acel neam pentru ca a imbratipt noile ritualuri $i contrare celorlalti muritori:de aid toate cele profane care la celelalte popoare stint sacre, din nouadmise, ceea ce pentru altii stint socotite incesturi, nerginare $i departate deceea ce se ninueste cinstit: $i nu nwnai ca ei, iudeii, sunt diferiti de religiilezeilor, dar pana $i in obiceiurile lor, ei stint altfel decat ceilalti, caci nimic nueste mai demn de dispret decal sA dispretuiesti zeii. Si 1-a vazut pe Pompeideschiz.bd acest spatiu $i uriasa ascinuatoare, a vazut sub acest coil de aursau bolts, care imita cerul, cum foarte corect o demonstreaza Seldimus (DeLN. $i G. sec. Leg. hebr., lib.II, c.8). $i nici sa nu mi se obiecteze c5 amacceptat conceptul de cer cu aceasta semnificatie, caci insusi Florus(Annacus Florus, autor al unei schite de istorie a Romei, era, ca $i imparatulTraian, cu care era $i contemporan, originar din Spania, ai carei primilocuitori fusesera celtiberi, adica amestec de celti, populatie gennanA $iiberi, populatie localk N.T.) al nostru s-a delectat pe seama unui studiuuimitor asupra noutAtii, pe baza unor locutiuni absurde, neauzite de nimeni$i nefolosite de alti scriitori. Prin expresia sub aureo veluti coelo (ca 5i camne-am fi aflat sub un cer de aur"), se va intelege, exact cum am spus maisus, uftinia veluti specula (ca niste imagini finale") $i in acelasi chip inmulte alte locuri. Se folose$te veluti in vechile codexuri, eu adesea amscris asa. caci inseanma exact acelasi lucru cu uti (ca", in acelasi chip",precum").

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13. in persana avem pas = raspandind", iar prin expresia zija pas, seintelege raspandind lwnina" (tin sä scmnalez ceea ce ar fi semnalat $iLundius, data ar fi stint romaneste, cat de aproape este persanul zv j a deromanescul ziva, cuvant care la Per$i nu putea sa Nina deck de la Geti. carein vremuri stravechi au trait o bucata de vreme in junil raului Oxus. aziAmudaria, botezand $i locurile cu termeni geto-daci, tenninati in -dava, -pora, -aria. hidronimul Amudaria fiind un exemplu; de aceea unii istoriciroman, printre care $i Mihail Kogillniceanu, in Histoire de la Valachie...,trag concluzia Ca Getii ar fi venit din Persia, N.T.).

14. Thysius (Ad Justin., lib.II, c.11) afinna Ca poetul Orfeu a fosttrac sau scit; Clemens Alexandrinul (c.I) sustine Ca Grecii au luat multe dela Sciti (exact ca $i Herodot, cu cateva secole mai inainte, exemplificandinainte de toate, zeii, adica zei, N.T.).

15. Neptun a fost nwnit Aegeianul, dupa numele unui ora$ dinEubeea, unde exists $i un templu al lui Neptun, adica, Neptun Egeeanul: deaici $i numele Mani Egee. Vezi $i Plinius (N. H. IV, c.11): unii cred ca de laregele Aegeus, altii de la Aegeea, regina Amazoanelor; Neptun cu sunet deval (Neptunus undisonus), de fapt vine de la numele getic Aegeus, adica celcare a stapanit pamantul tinut cu tinut, Aegis, adica Pelasgii ca unii careaveau cel mai Indus imperiu peste toate neamurile globului pamantesc. sensin care toti poetii au cazut de acord. printre care $i Propertius (lib.II, Ad.Cynth. 19), care spune: Acest zeu stapaneste $i pamanturile valurile

Acestuia i s-a atribuit deopotriva $i tridentul, dupa cum am aratatmai sus, pe baza de trinus et unus. Pentru ca lui ii stint atribuite trei fiicecare iarna alata vanturile provocand furtuni, cf. Herv. saug. (C.XV. p.145).In afara de acestia pomeniti mai sus de Plinius, mai sunt cinstiti Getii. Scitii,ba chiar Sithonii. adica parintii cantaretului Orfeu: in incunabulele noastrevechi, acestia stint numiti uneori

16. Cicero (Oral., p.m.331) vorbind despre victoria romanilor asupracartaginezilor, scrie Cartaginem $i nu Carthaginem, Cetegos $i nu Cethegos,Otones 5i nu Othones, triumpos 5i nu triumphos, triompare $i nutriumphare; (Lundius insa socote$te ca mai corect ar fi fost triumfum 5itriumfare, deck triumphum 5i triumphare, a$a cum, pe buns dreptate orevendica $i foarte eruditul savant Lansius (de subliniat ca lucrurile stauexact ca in limba romans, ceea c,e'ne indreptate$te sa credem ca romanii auluat acest cuvant de la Geti; probabil a$a sta cazul $i cu dies, trecut prinforma intermediara dziez de la ziva, luand manor persana, in cazul mai susdiscutat, N.T.); cei vechi, cum o dovedesc inscriptiile, scriau triompoin 5itriompare (situatia find intr-o masura asemanatoare cu cea din Ponticele lui

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Ovidiu de la dar $i cu limbs vorbit panA azi in uncle regiuni.Moldova. mai ales. ofera un motiv in plus de sustinere a ideilor mete. N.T.).

17. (Geog., lib.VII, p.m.297 $i unit) «Karapxac psv zepea Karabezvalrov paidara ripopevou rap avrozg 6601.); item ravra 6e Kai eleov7rpoaa7opevcSlivar» Pe el - pc Zaino his - I-au considerat un prim arhiereu laGeti. care a fost foarte cinstit, iar dupa aceea. au vorbit despre el ca despreun zeu in toatA legea."

18. Cf. Plinius (N. Dist., lib.XXIII, cap.ult., spre final). spune: .,Dinacelea$i fructe se mai fabrica o bauturA numita Zythunz in Egipt. Coelia $iCeria. in Spania, cervisia $i in multe alte feluri, in Galia $i in alte provinciiromane, a cArei spwna feineile o foloseau pentru ten; ea se mai numea $iCelia".

19. De aceea Lucanus (c.I. De hello eiviii, p.m.20) spune: Desigur,acestea-s popoare ce tinand de nordici, moartea sfidand. n-au teams de viatacea grey $i plini de foga in inimi, cum sunt, capabili de moarte. merg maidepute cu viata, chiar dupa moarte."

20. A. Hirt. Pansa nu numai la Cicero, dar $i la Plinius noteadinovissimeque ($i ceea ce este mai nou") am confectionat" imperfect dinrazboaiele Alexandriei (ab rebus gestis Alexandrine confeci): iar Vergilius:.,Era fulgerul cel care ramAnea parte imperfecta, cAci aruncat de pe tot cerulpe Omani era nAscator a multe".

21. Socrate, dupa Xenophon (Morab., lib.II, p.m.807), spune: «zapamow avOpanrozg rpwrov vo,u*Taz rove Oeovc crefletv,ovKovv Kal yoveac

avvraxovv volacerat; Kat rovro eqm» (In legile tuturor popoarelor,pe primul loc se afla indemnul de a-i cinsti pe zei. Nu-i asa ca s-a pastratpeste tot in lume, acest drept - sA ne cinstim parintii? Chiar aceasta sustinejurisdictia").

22. Plutarch ne spune:

«Tavrov eo-ri To ezreo-Oaz eew Kat ro rez0eo-6at Aoyam

(UrmeazA-I pe acelasi Dunmezeu glasul ratiunii").

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Alba-Iulia.

repay

$i

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Prea stralucitului barbat. eruditului Domn CAROLUS LUNDIUS.profcsor de Ohne juridice judecatorului guvemamental, vechiului meuamic,

Sanatate de la Dumnezeu!

Vad bine ca te ocupi de Zamolse $i nu Ora o mare voluptate" ape Tine. prietene sincer, Zamolse al nostru, tinut atat amar de

vreme in intuneric, ba chiar $i inmormantat. iata-1 acum scos la lumina deTine $i oarecum din Infern. Felicit patria pentru acest fruct smutsintunericului $i te felicit pe Tine pentru stradaniile stralucite depuse. la caremie nu mi-a ramas decat sa spun: exceptional $i peste masura de fertil. Tefelicit din toata inima pentru stradania pe care ai depus-o spre a lamuri acestfenomen $i care nici nu poate fi rasplatita cu Coate bunurile $i nici sa-ti ridicin slava cinstitul tau nume indeajuns. 0 soarta norocoasa te-a insotit, ca sä fiputut trata un asemenea subiect demn de toata lauda $i de a-1 fi pututcomunica in lumea literata, intr-un chip alai de fericit. Nevinovatia sä teinsoteasca tot restul vietii: sa te impodobeasca grija sfanta a dreptatii $iechitatii; sä te insoteasca sentintele date de tine cu intelepciunejudecatoreasca in procesele cele mai dificile, ale caror ratificari mereu säramana valide. Ramai sanatos, barbatule foarte precaut. Ma daruiescbatranei cetati Upsalla cu sufletul $i cu scrisul.

Calendele lui 1anuarie A.D. MDCLXXXVII

-

196

sufletului:

5i

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POSTSCRIPTUM

De unde ma a$teptam ca traducerea sa apara la New York, unde Dr.

Savescu avea o secretary foarte pertinenta - dupa spusele Domniei Sale -

surpriza! - aceasta a aparut finalmente la Editura Axa din Botosani. la care.

neexistand posibilitatea incorporarii $i redarii caracterelor eline, s-a recurs la

transcrierea for in alfabetul 'ann. cu foarte multe greseli. conducand nu

rareori la mutilarea discursului fonetic. Ape land la Ministerul Culturii.

adjunctul ministrului a considerat nimerita scoaterea unei not edilii, la o

editura apta a reda caracterele eline ca atare $i cu aceasta ocazie sa fie

eliminate $i erorile de pozitionare a capitolelor, iar unele texte care fusesera

eludate, printre care $i Imnul inchinat primilor fauritori de leg,i la Geti sä

fie $i ele cuprinse.

Maria Crisan (M.A.)

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CONTENTS

Foreword to the 2'd edition of the translation, signed by 203Maria Crisan (M.A.)

Caro lus Lundius' letter to King Carol XI of Sweden 213

Hymn To The First Getic Lawmakers. Zamolse and Diceneu 219

Caro lus Lundius- address to the reader 220

Chapter 1. Zamolse-s name explained. Identity of the Getae. 222Goths, Sueons, Gautai, Scythians. and Hyperboreans.

Chapter 2. According to sources prior to Jornandes. every 237single European and even Asian population originated inScandinavia.

Chapter 3. The Getic/Gothic judicial system. They had 273written laws (LEX ATTINIS) based on those given byZamolse and Diceneu: the Bellagine and the concepts ofVITTOD, LAG, BIUTHS, and COUNCIL OF FRIENDS.

Chapter 4. Zamolse and Diceneu. The written laws. 299

Chapter 5. Zamolse, the man and the god. His different 305names, from Apo lion, Chronos, to FAN / PAN / PEAN.Every Roman, Greek, Egyptian god originated in Sueonia.

Chapter 6. Gods and magi; their plurality. The Getic belief in 353immortality.

Chapter 7. About Zamolse-s cognomen of GEBELEISIS 357

Chapter 8. Zamolsian theology 360

Chapter 9. Zamolsian philosophic concepts 368

Annotations by Carolus Lundius 385

Johann Axehielmus' letter to Carolus Lundius 400

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Foreword to the 2nd edition

King Carol XI of the Kingdom of Sweden entrusted scholarCAROLUS LUNDIUS (a professor of legal sciences at the UpsallaUniversity, royal assessor, later Chairman of the Supreme Court ofJustice) with a revision of the entire Swedish legislation. In order tobring to a good conclusion such an uneasy task, Caro lus Lundius took astudy travel of over a decade through every great libraries of Europe,including the Vatican Library.

During all that time, there have passed through his handsthousands and tens of thousands of manuscripts, incunabula, books, andnot only from the legal field, which he reviewed, compared one withanother, appraised, judged with an extremely cautious mind, doubled byan exquisite education, an ethical sense also imposed by his capacity as aBishop of Upsalla, always invoking the exceptional personality of thefirst lawgiver of all peoples, not only the Getae - ZAMOLSE.

In the end of his study travel, by drawing proper conclusions,improvements have been brought to the entire Swedish legislation, atevery level and compartment.

It is worth mentioning here that under Carol XI the SwedishKingdom encompassed, beside the Baltic states, a good deal of thecurrent territories of Germany and Poland, amounting to about 20countries and counties. Therefore, based on an ample and judiciousstudy presented by Lundius to King Carol XI, the monarch orderedsubstantial amendments to the legislation of his Kingdom. So, to fightthe corruption that has reached heights, we could say, comparable tothose of current Romania, there were established very severe penalties,including for corrupt judges, like for any other offenders and even moresevere, even forbidding them to hire lawyers.

The spirit of justice, equity, kindness, which the new legislationunder Carol XI based on, a state of mind inspired by Carolus Lundiusand which in its turn, was inspired by the Zamolsian Legislation, in hiscapacity as a supreme guide, Zamolse being regarded as the firstlawgiver of the Getae and all Germanic peoples, since the Gothic andSueonic nation is the same as that Getic. Lundius grounds his reasoning

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both on ancient sources, historical, archaeological, epigraphic, andmedieval as well, since Dio Chrysostomus speaks about it in his works,as the title itself reads: On the origin and exploits of the Getae(GETICA). JORDANES / JORNANDES in like manner, titled hiswork, DE ORIGINE ACTIBUSQUE GETARUM (On the origin andexploits of the Getae), yet calls them now Getae and then Goths, so thatsome professors being mislead, blamed the Author for creatingconfusion completely undeservedly; regrettably, the Germans, French,and Italians have committed the same mistake. The Upsallan historianand archbishop Joannes Magnus Gothus (1488-1544), in his extensivetreatise relating the history of every Getic and Sueonic king (Historia deomnibus Gothorum Sueonumque regibus, Rome 1554) in C. I, cap. 23,explains most clearly the phenomenon, and I cite, "I'd rather think it isabout a diversity of idioms on part of those governing, since at homethere were called VESTROGETAE the West Getae, Getae andOSTROGETAE, the Eastern Getae, VESTROGETAE hoc estOCCIDENTALES GETAE, GETAE et OSTROGETAE hoc estORIENTALES), and in other regions in foreign idioms, here Samagetae,there Masagetae; the ones who Strabo, in his Book XI calls EasternGetae, will be called Tirsagetae; both the Greeks and Latins have calledthe same Goths / Getae with a same term, referring to the same stock."Paulus Orosius too, in Book I witnesses the same thing, since he clearlysays the Getae are the same as those called now Goths. Most authors,whether older or newer, assertby right that the Getic nation belongs tothat Gothic one, as one and the same stock. Paulus Diaconus, in hisNarses' Life, speaks about the GOTHOGETAS, and this because, fromthe oldest times, we, the Scandinavian peoples, have called GETA theones who were called GOTH by the Latin authors.

As for the language issues, which Lundius lent a special attention,he firstly determines the right spelling of the name of that great lawgiverof the Getae, namely of all northern peoples, SAMOLSE, as scholarLundius found it in the oldest manuscripts he discovered in the Swedishlibraries, compared then with other from other parts of the world.SAMOLSE was apotheosised after death (that such stood things, it iswitnessed by ancient historians' writings, among whom Tacitus' too,comp. with the Eddic Writings literary monument and the Chronicle ofSweden, that the Getae were also called, beside GETAE, GOTHONES,GETAR, GETTAR, JETTAR, JOTTAR, GAUTAR, GOTAR andGOTAR, from the root GA, GE, GAU, GO, JO, GIO, GOJA, meaning

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Earth, from the verb GIETA: to give birth, to deliver open-handed),being raised to the rank of a GOD. (I have long ago asserted, beginningwith a work dedicated to Troy, the summary of which I published in1997 with Macarie Publishing House in Targovi*te titled Die Lage derantiken Stiidte Troja and Theben aus Biiotien in der Brozezeit (i.e.The Location of ancient cities of Troy and Thebe of Beotia in the BronzeAge), that every Greek and Roman deities, and not only, were men orwothen in the flesh, which the Posterity has deified after death, as theones who in their life time have done very important exploits; that wasalso the case of ASKLEPIOS / AESCULAP, who passes for the God ofMedicine, who is still commemorated in a place called TRIKKA, werehe was born somewhere in the 2nd millennium BC and where he healeda lot of ill people by just putting his hands upon their heads (that is theage of the bio-energetic therapy!); even his sons, PODALIR andMACHAON, participants in the Trojan War, have been deified afterdeath as a result of similar healing abilities inherited from their father.)

SAMOLSE and, besides, the whole succession of so-called Greekand Latin gods starting with APOLLO, AFRODITA / VENUS, ODIN(Wonan / Wodan), ARTEMIS / DIANA, HECATES, etc., etc., haveoriginally been SKYTHIANS / GETAE (SKYTHA > SKYTHA >GETA or the other way round) Hyperborean, attested over and beyondthe LACUS MAEOTIS (= the Sea of Azov), all of them being renownedarchers, since SKYTHA / GETHA means arrow (and an arrow couldnot be dealt with unless in the company of a bow; Apollo, e. g. had agolden bow and arrows; similarly, his sister, ARTEMIS / DIANA.

APOLLO/N, also called BALLUR / BALDUR / ABALUR byancient Getae (occurring with such name in certain parts of our region ofOltenia, too), but also PAEAN or FAN, one of the most ancient Geticwords, meaning "God" (which today is part of the Romanian and almostevery European basic word stock since mutatis mutandis, the oneadmired has so become the admirer and conversely), and PEAN / PAN(a "god" of the entire Nature, inventor of the syrinx and represented bythe ancient with goat legs and horns; since, as grazing sheep and goats,he ought to be a good syrinx player, too, sheep being great music lovers;and the bilabials P and B being interchangeable, it also became BAN,which also means a field, a territory, from which Latin took it in thephrase foris bannire and the verb bannire (taken thereafter by the so-called Romanic languages), and meaning to drive away from the


territory, to banish). The concept of BAN has designated until the lateMiddle Ages a landowner, landlord, administrator, prince, andBANIE was called the estate he managed. (As known, they say todayBank (or the City of Bania) instead of Craiova, since the Bania ofCraiova was the best known BANIA of all, the second being that ofSeverin, etc., the Ban of which, coining money, until my childhood,silver made, such coin called BAN, too.

From Getic, then from the Romanian language it was taken alsoby the Hungarians (see the novel Bank, Ban by Katona Joszef) and thePolish and Czechs in the form of PAN (used also today with themeaning of Sir, since the Banias have disappeared. The word FAN,with the meaning of "God", is given as an instance also byBONAVENTURA VULCANIUS BRUGENSIS in his work DELITERIS ET LINGUA GETARUM SIVE GOTHORUM (= On theletters and language of the Getae or Goths)... as being the oldest Geticword, occurring thereafter in Gothic and Teutonic, as one of theuncountable words that we shared with the Germanic nations, which ourScythian, Getic, Vlachian, Dacian, Carpian, Cistobocian, Costobocian,... ancestors have lived together with, so sharing the history, thelanguage, and even from time immemorial; that is why GETA is thesame as GOTH, a truth attested by the most ancient documents. Behold,what is written in the Sueonic Annals: As Japhet are komne Scyter ocGeter, > som longt epter Kalladis Gother / och nu Swenste = theSchytians and the Getae derive from Japheth; they called later, after theGoths, Sueons.

APHRODITE / VENUS was called FREYA by the Getae,FRUR called in the olden times Rome, as witnessed by the FRUCINALtemple, or FRUSINAL, as noticed FESTUS (a Latin copyist of the 2ndcentury, whose treatise, "De significatione verborum" (i.e. On themeaning of words), is most valuable, since it appears to be the solesource that gives correct information about the Roman antiquities; theGreek root 'Atppoc > Aphrodite, occurs again with the ancient Getae inthe form of ASRA, since in the old Gothic laws i.e. Getic (according toW. Goth. Arsobolkar, c. XVIII) we notice again the word HUUSPREA/ HUUSFREIA, which in inscriptions is spelt HUUSFRU, meaningMATER FAMILIAS (= i.e. the mistress of the house, the one whomanages the house budget, since they were in the MATRIARCHATE);the same word, coming through the centuries, is noticed again in the


modern German in the form of HAUSFRAU, with completely the samemeaning: it is worth mentioning that it also occurs a masculineHAUSHERR, since where a wife's income exceeds that of her husband,the man is who stays at home and handles the domestic business, thehouse budget; when he nonetheless is in the company of other peopleand introducing himself, has to state his profession, he saysHAUSHERR (= householder / butler) on one side of the mouth. [Maybethat is why the modern German has created the feminineRATSHERRIN, where the office of a counsellor (RATSHERR) is heldby a woman, and not a man?]

The same is the case of ARTEMIS / DIANA, both wordshaving complete logical etymologies in the Getic substratum of theRomanian language, from ARS, meaning arrow, since she was the"goddess" of hunting...

Odin / Wotan / Wodan identifies with the oldest northern god,ATTIN (which developed into the word FATHER in Turkish andPersian; see also ATATURK, i.e. Father of all the Turks, yet, bymetathesis, the Romanian FATHER, too) taken over to become theGreek ADONIS [the beautiful youth that Aphrodite came to love andwho is killed in his prime by a wild boar (= i.e. the god Mars (?)Aphrodite's official husband (see also the idyll Upon Adonis' death byTheocrit))], but also by the Hebrew in their invocation formula,ADONAI, i.e. God! Lord!

HECATES (who together with her daughters, MEDEEA andCIRCE, passed for a witch) was the daughter of the Tauri King PERSESof the TAURICAL CHERSONESUS (our days Crimea. the historicalgeography of which I have been dealing with for more than thirty years,so becoming a member in the Society of that type "ERNST KIRSTEN"in Stuttgart, as early as 1990), who presented his daughter with a smallwoods (waterside) called HECATE's Woods, HECATES LUCUS inLatin. Well, that waterside occurs until our days in that name, in everyCorpus of inscriptions. Near that small woods in 1885 it was fished outby some sailors the Achilles' tomb pedestal, on which it is engraved aninscription of a crucial significance, ofixIAAel rou flopov Kai ro nopov»= beneath this stone lays Achilles in a cedar wood coffin; the location isabout forty km north of OCakov (the Ecaterinoslav district, just were allancient authors indicated the place where the Trojan hero fell in the lineof duty, outside Troy (Hdt. IV, 55 and 76, Strabo VII, 1, 19, Ptol. V, 8,


5, Me la II, 98. Plin. IV. 83 comp. IOSPE IV, p. 28-30 and Gazdukevie,Das Bosporanische Reich, p. 33). In 1887 the pedestal was exhibited inIon Suruceanu Museum of Kishinew, and at the beginning of the 20thcentury we find it exhibited in a London museum.

The most trustful authors of the Trojan War are two eyewitnesses,DICTYS THE CRETAN and DARES THE PHRYGIAN, whoseEphemeredes were included in Diodorus Siculus' BIBLIOTHECAHISTORICA between Books V and VI. The editions following that of1559, finished by Sebastiano Castiglione, "forget" to mention thoseauthentic heroes of the Trojan War. Homer, born 169 years after thefall of Troy, made himself known worldwide as his poems becameknown in Pisitrate's time (c. VI b. C.) while Dictys' Diary wasdiscovered by some shepherds, grave prophaners, in his tomb in Knossos(where there is also an inscription rendered also in BibliothecaHistorica, the mentioned edition) in Nero's 13th reign year (37-68; 54-68 A. D.) and was translated in Latin by Cornelius Nepos.

In any case, those are pages of genuine history, which Homer hadavailable, making use of them, in particular in Iliad, and the epopees arethe production of a rhapsode, outstanding indeed, yet merely a rhapsode.

Illustrious Swedish scholar Caro lus Lundius, by splitting hairs inorder to convince a well educated and also well intentioned reader,offers the proper names etymology - the so-called mythologicalanthroponims as it is the case of the Mother-Earth goddess DE /GEMETER, a Getic term at the beginning (in the Vatican Library he hadcome upon several Getic words, which were sprinkled the manuscriptsof that huge library with and wrote them all, promising to set up adictionary, which I fight since long to find; if maybe, the Ministry ofCulture have had available some funds by the means of which I could goto Sweden at least for a few weeks, all the more as 2002 was also theRomanian-Swedish cultural relations international year; and so my hopeto enlighten such an important field was shattered - the Geticsubstratum of the Romanian language)... doubled by DIANA, themost important so-called goddess of the Getae, taken thereafter by theGreeks in their All Gods Pantheon, who all belonged to the Getae /Hyperborean Dacians.

Another word that I regarded and still regard just as more as FAN,a part of the basic word stock, since it conies again and again in the

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mouth of the Romanian speaker) and almost of all Europeans) severaltimes a day - this is BOS(S) = chief. employers This is the Getic andSwedish PAS, meaning leader, chieftain (in Gothic, BIASSA / BASSA/ PASA until late), which gave in a number of languages, includingTurkish, Persian and Romanian the word PASA, with a whole wordfamily. That olden Getic word, in my opinion, can also be related to theBESSA (BESSI-ORUM in Lat.) population, about which Ovid toofrequently recounts in his elegies, as one living together with the Getaeand from whom) quite possible) to have appeared the reigning family ofthe BASS-ARABIANS, at the same time or previously giving the nameof BASSARABIA to that land.

The nouns LAW and CUSTOM, the first passing for acceptedfrom the Latin LEX, LEGIS, the rd one from Slavonic, both of them arenonetheless pure Getic, and the loan phenomenon took place quiteconversely, since the Ist was an old LAGH, that has passed throughLEAGE, became the current LEGE, and custom derived from the GeticBIUTHS, which stands at the basis of BELLAGINE laws(BIJLAGINES, correctly, outlines Lundius, so being found in oldmanuscripts), finished by DICENEU (the 2nd best lawgiver of the Getae,after Samolse) and passing through LEX ANTIQUA VALACHORUM,they became a CUTUMA, a custom of the land, being at origin about anunwritten law, a jus moribus constitutum (a right established basedon customs).

Chronologically speaking, ZEUTAS was regarded as the firstgreat lawgiver of the world, and it is worth emphasising that he hailsfrom VALACHIA and was one of the Scandinavian Kingdom foreignkings. in Joamies Magnus Gothus' opinion (op. cit.), as every otherGeto-Dacian kings: DROMIGETE, BOROISTA, SCORRYLO,DARPANEUS, DICEBALUS and all the others less famous; notforgotten is also Queen THOMYRIS / TAMYRIS, reigning over theMasagetic land, 6th c. BC, at the Persian border and who, being attackedby Cyrus, kills him.

ZAMOLSE was also a man and lived, according to Herodotus(IV, 96), long before Pythagoras, so much the less would he had been hisslave. The noun OM comes from the old Getic term omoios meaningof the same kind, alike, therefore beings with same concerns, sticktogether willing to socialize. From Getic it penetrated firstly in Greek asan adjective, ogotoo- a - ov, with the very same meaning.


Thus. Zamolse, who had received a select education in Ionian"schools" and Egypt, when returned to his homeland, Thrace, gatheredaround him all the men of note in the commune, teaching themphilosophy, like later the Greek philosophers like Socrates, Plato,Thies, Anaxagora, Anaxiomene... His teaching was purely human,inspiring them with love of homeland and nation, introducing theconcept of the immortality of the soul, so our forefathers were brave atwar, as later also were their direct descendants, the Goths and the Sueons(an opinion shared by all northern scholars of the 12th through 17th c.),dashing bare-bosomed into their enemies, knowing that after leaving thislife they would get to their "god", Zamolse, where a peaceful carelessliving and an eternal happiness expected theme, a formula also noted inthe orthodox service for the dead in the form of "where is neithersorrow, nor sigh, but an endless life instead.") But, as in his lifetime,Zamolse, by the pure Zamolsian doctrine, recommended the rightprinciples based on justice, equity and clemency, requesting deservedpenalties for the guilty, including for corrupt judges, all the same afterdeath, - based on a detailed judgment by three judges, corresponding toGreek Minos, Rhadamanthus and Achacos, rewards shall be given therighteous and punishments the wrongdoers. Lundius recounts all ofthose Zamolsian judgments based inclusively on the Eddie literarymonuments (= two collections of poem-legends that appeared inICELAND (which in the antiquity was called the remote TULA, the IceLand (Terra glacialis, properly translated Iceland into English), finishedby two scholars (Samus Sigjusson and Snorri Sturleson) in the 11th-12thc., however narrating facts that took place many centuries before theChristian era, among which also those relating to this book maincharacter, ZAMOLSE.

Even in the case of ODIN (Wodan / Wotan), an olden Germanicdeity, because he had killed a lot of enemies, by dying himself a brutaldeath, his place would be in Tartarus (= a dark Hell), yet as asanguinary god (Deus Sanguinarius) and enthroned asWALHALLWISIR (the head of Walhalla, WISIR coming from theGetic SIR / SIRE / SOR, which occurs in every language of the earthand with the same meaning from the olden antiquity, including Persian,Turkish (VIZIR) and Romanian (we know since long every meaning ofthe Anglo-Saxon SIRE, that has reached us at the same time with theShakespeare's dramas.)


The spirit of justice and equity, so pregnant in the Getae, isexplained by Lundius inclusively based on such stock's etymology(GAUTOI / GAUTAR / GOTHAR and GOTHI = the most noble,exquisite of the stocks on this earth and having given the whole world,every country, emperors, kings, princes, noblemen and courtiers, asresults also from a letter that King Gustav I of Norway sent King FrancisI of France.

The Zamolsian philosophy, from which also the Germanjurisdictions have inspired in their fairest aspects, starts from the so-called geometrical principles of the definitions. The first being theCAUSE, which is something from which it is to start when somethingoccurs; 2. A primary cause is that from which any others would set out;3. Secondary causes are those relating to primary causes, where they alsooriginate; 4. Movement is the source of any actions, even in the case ofinanimate objects, not only the animals, as long as they also are a part ofthe good and beauty concept of the living...

I have indeed no intention to substitute the foreword for the wholecontents of the book; that is why Id rather stop here, outlining thenorthern scholars' stunning manner of dealing with history, culture,civilisation facts of a nation (or nations), the depth, accuracy, honestythey used in committing to paper what they have ever seen with theirown eyes and heard with their own ears only, after years and years ofstudy travels, a work manner noted also in the German scholarLaurentius Muller and Sarnicius, and also in our Dimitrie Cantemir,who, a prince as he was, went to the springs of the River Dniester,explored in every detail LACUS OVIDIIS, personally taking themeasurements like a careful topographer, then depicted it accurately inhis DESCRIPTIO MOLDAVIAE.

Maria Crisan (M.A.)

May 24, 2003


CAROLUS LUNDIUS

ZAMOLXIS, FIRST LAWGIVER OF THE GETAE

Translation from Latin into Romanian and a few annotations byMARIA CRISAN

Translation from Romanian into English by Honorius Crisan2 'd reviewed and enlarged edition

Upon a long dissertation within the Academy of Sciences, i.e. theUpsalla University', it was resolved to be made public this historicaltruth by printing this book, worked with. great efforts by CarolusLundius. In the same book further data regarding the antiquities of theSveons, the Goths / Getae, as well as other nations have been added;things that have never been tackled before by others are now brought tolight, briefly, by the same author, i.e. CAROLUS LUNDIUS.

2The Middle-Ages universities also functioned similar to the later science

academies; maybe that's why they called academies.


TO HIS SERENE HIGHNESS,

MOST POWERFUL PRINCE AND MASTER

CAROLUS XI,

KING OF THE SVEONS, GOTHS AND VANDALS,

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GREAT PRINCE OF FINLAND,

DUKE OF SCANDINAVIA, ESTONIA, LIVONIA, KARELIA,

Bremen, Verden, Stettin, Pomerania, Cassubia and Vandalia, Prince

of Rugia, Ingria, ruler of Vismaria and also of the County of

Rhenania Palatinate,

Duke of Bavaria, Jullich and Clivie,

Most Faithful And HappyAugust,

My All Best King and Master !

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Most enlightened and almighty KING, most gentle MASTER!

May dear this humble little book, and yet deserving the attentionof an elevated spirit, be submitted to the bright eye of Your RoyalMajesty; well, yes, since through it anyone would be able to recall thingsthe little book speaks of and which Your Royal Majesty has, heart andsoul, devoted to as early as the years of Your youth - everythingplentifully bears witness of it. I mean the German JUSTICE andEQUITY; those two noble missions and attributes a KINDNESS of arare finesse adds, which is cautiously handled by Your Royal Majesty,so the human wisdom perfection reflects in It, so that, should suchfeatures be displayed on a theatre stage, it would resound to such anextent with the shouts and applause of the mob, that it would spread allover and as far as the end of the world. And it is quite at all a miracle,because wherever such a show would be performed, wiping the tears andmisery of that poor aggrieved people, and those wrongfully ill-fated /wrongfully sentenced to jail terms 4 would find their freedom and takeshelter, in a complete absence of their concerns in the bosom of YourRoyal Majesty; and why not other citizens, too, from any other sociallayers, would find their rescue by having recourse to that Holy Anchor;by slowly steering their ship, they shall eventually discover the verycoveted port and the most peaceful place to drop anchor. Therefore, thehuman condition and whatever other things would that way recover,providing for everything that is linked together, keeping with much careboth the general and particular things, even the state budget Hefortunately constantly keeping, it is very natural that He is saluted,acclaimed with one voice, fully deserving, that You, ah, You August, areKING and FATHER OF OUR FATHERLAND (Pater Patriae). ThisGiant Man, no doubt by right, is surrounded in praises, everywhere andin the battlefield, too, He is loaded with praises by the defeated andwinners as well, be they old or in their primes, so the praises I ambringing Him are at all insignificant over the highest esteem I shouldshow Him. Then, why should we not say it openly, Your Majesty isnearby the Divinity, no doubt by right, since, as anyone can see, even onthis small occasion - this book printing - You have involved. You reallyare the embodiment of the Great God who is believed cannot be deviatedby any imperfections of the common people, or maybe insignificantly atall, since He gets by Himself higher and higher by any means possible.Look, Your Royal Highness, Your forehead clear at this all-modest


homage, the books, not at all, they lay down before You, with manybows, at the shrine of Your Majesty. For this little book I am gratefulfirst of all to Your Royal Majesty and then to those devoted to me, whohave supported its publishing, headed by Your Highness. May You inthe future, too, be equally inclined to the requests, hopes and trust ofthose resorting to the generosity of Your Highness like to an all-mightyGod of our dear Fatherland, and of the whole Globe and may we haveYou \\ ell and happy as long as possible from now on, to the comfort ofthose needing Your Majesty! Most festive be that day and hold on withour descendants too, a day in which the heavens sent us that mostbrilliant star, a star most blessed, bringing with it on Earth the goodnessof a happy destiny - from skies it should send it again to deliver us fromall evils. Why not, I would like the Muses would command my lipsbreak silence and make a poem accompanied on the lyre, through thevoice of which, in immaculate wishes, it would meet with the approvalof others and at the same time I would be rewarded with applause andraised higher.

CAROLUS, You, King of the North, glory of the Earth,adornment of the world, most great conqueror,

Whom arts are singing, the virtues raising Him to the stars:Justice, is it not the first praise? The knotty staffIsn't the Hercules' works, which all nations honour with one

voice:Among the first nations, that of the Svions was by You, with

armed hand, defeatedAnd how ever other peoples clambered on the wallsAnd that way this Kingdom has been in no time turned into ruin.For that was not our job?To violently slam its body and joints.Tell me you, Muses, who did enlarge this much his country, its

boundaries,You tell, who was the first to choke the terrible fires of the cruel

Mars?He was who choked them; He alone in no time has rebuilt it all.That way glorious CAROLUS has raised above all, as He many

nations their eternal life gave back.Through His grand Soul, that way His reign CONCORD was

imposing, too,The PIETY blossoms, the JUSTICE, mother of equality;

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And the old CURIA may plentifully shine in Senate's garment.The citizens' assembly to honour King Carolus in every respect,He, who, having struck out the old criminal laws, new penalties

set up, more just than others;He. thinking by right that laws cannot remain the same forever,More fair laws then laid. According to Him, CAROLUS, the

LAW is the holiest thing in the world.HE, CAROLUS, all righteous and glorious, outstrips Apollo.Long live Augustus, through Him alone all that's good in our

country is saved and prospers; may its powers soar, may it be safe fromevil, as only this way it could aspire to summits;

His Mother Queen, who's she - Hedwig indeed, born from nobleblood / in a northern family, old noble stock.

Illustrious in the world, apart at all. Long live!She, who embodies the GREAT LOVE for the people!May she have joys only, now and forever!Long live and blossom UDALRICA, the Wife QueenAnd the greatest mistress in the world,A model of virtue and honour for heaven's spirits!May also the royal offspring blossom, worthiest of the Kingdom!CAROLUS, the first of all, whose sceptre so peaceful will stayAfter He great wars waged and shields in heavens would be left.The family destined remaining to be happy, the descendants;

among them His grandsons count, too,With similar destinies, of equal 'magnificence.May He always enjoy GOOD things only, forever!May it be flinched by neither the things' limits nor centuries!These all, my gracious Muse, they wish you,Singing your virtues on notes popped out from their hearts.Do accept, kind KING, accept, You, GLORY OF THE KINGS,Accept these words born in my burning soul;And, wherever I am, my words are singing YouOn notes arranged with care, You rising, singing You, as better as

can do,Crawling on earth like a thin thread, singing for youAnd falling down to Your feet,The feet of YOUR SACRED MAJESTY.


With a highly devoted faithAnd very obedient as long as be living

CAROLUS LUNDIUS


Hymn To The First Getic Lawmakers

(20 dactylic hexameters written in Byzantine Greek and translated by mein a free manner on

January 4, 2000)

Carefully listen to the voice of JUSTICE, I say,Leave your palestra and come to hear what I have to tell you:My say right is and right are also those who hear it in the forum,since

The GODS wished there, among the RIGHTEOUS GETAE tomake it appearAnd just not on Ida's summits, which now are shrines,Him holy and face veiled GOD begat -Loved more than others, raised in JUSTICE, ZAMOLSE,White is the attire that on Him put HOLY LORD, installing Himin forum,A guard to stay at city gateway, the LAW to watch.Thus, the crown on His head, majestically staying, a wonder -BRIGHT BEACON for the RIGHTEOUS GETAE, floating onwaters,By heavens, and not His will appears He afloat.Worthy like Him and loved by the many DICENEU was too,He too made laws, but ZAMOLS', more just, more handsome,KIND VIRGIN as he appears, greater than all is.More famous than all, skilled in allegorical speech they were.Also from them, GETAE and TROJANS draw, and the same asthem areThe sacred and human laws sprang from the ancient GETAE,whichAll the same stock and tongue and gods as the NORTHDACIANS are.


MY ADDRESS TO THE READER

Twenty-two years elapsed since, by a public vote, I was admittedthe first in the Academy (University), to study the law sciences. As formy very spirit, my endeavour and thinking placed at the service of thosesciences, I leave it to the judgement of those then admitting me amongthe students, and giving me thereafter frequent opportunities to hear theirlectures.

During all this time I have committed to paper, with great care,and not somehow neglectful, like others do, not corrupt, like others useto, a good deal of what I've noted with my own hand during theUniversity lectures. The only impediment I encountered, should Iconfess and state it sincerely, was that of making a selection of the manyelements heard at the lectures; it was difficult for me to make a decision,the more that, during all that time, the number of manuscripts in questionhas grown, and in some cases, due to some benighted transcribers,certain facts were wrongly changed, not seldom unjustified omissionsand additions being operated. Finally, our task was to carefully planhow should we move among such many winding paths, recognise ourerrors and, in consequence thereof, eliminate them. This is why, I do notshrink from saying it, during those study years as a young magistrate, allthat memorable dates have been well more faithfully forged. Yet I donot doubt, there are certain people to consider what I have done less thancorrect, due to the fact that, speaking about the beginning of Getic laws,I am referring in the first place to SAMOLSE (as this being the properspelling of his name); they strongly believing that our erudite peoplewould have inspired from the Greek letters, but the Getic letters, alreadyinvented and used at that time, the Greeks took them from us, accordingto our ancient history and our sages skilled in olden literature, by suchkind of persons, they wouldn't be regarded as such; we would not give adime for such persons, and the judgement of the posterity wouldcondemn them, and they deserve to be unanimously condemned; this,because about SAMOLSIAN style (therefore, the Getic writingpre-existed the Greek one) we have it witnessed by the authority ofcertain ancient historians who wrote down everything in every clearness.On that very occasion I would dare to prove that putting side by side theancient laws of the fatherland and the Attic ones, we may find out a clear


superiority over those of Athens, since at the beginning of a law, thelegislator's finger had to be put on with great care, and did so before thepeople gathered for such purpose (therefore, it was some kind of aParliament. T.'s N.) Therefore, it was clear for everybody that anylegalisations of deeds could not take place unless both parties wereattending. Moreover, we have in evidence a number of literarymonuments having a completely overwhelming convincing force,attesting the Greek having taken from the Goths (Geta), in everyparticular, the essential element of the Athenian legislation, since wordsand fact as well are presented to, and laid before, us everywhere indetail, and on the whole, and even if I'm silent, everything else speaks.But I have already passed behind the stage of those small songs I haveencircled myself in times of leisure, of less importance; besides, save forthe things that formerly, actuated by the importance of the moment, itappeared that a separate volume should be investigated extensively.Besides, Great Grotius claimed, quite justified, the Persian languageitself to have its origins in the Getic vocables; of such I did not doubt atall in asserting it less than something very important, adding at the sametime Arabic and Turkish, which however in our days, as I can see, useLatin letters, as determined in the printing shop, with the letters I haveprescribed. May God let come a time when all those and other like themwill be published more accurately, even with same letters and fonts, inwhich they were expressed in olden times. Until then, most affablereader, accept open minded those, as they are; should I meet with youracceptance, it would be for me an occasion for joy and satisfaction. Asfor the ill willed, that would be a thesaurus for them, in order for the sadones to always have occasion to amuse themselves, and those unworthywould hardly deserve a thing. To the latter I only have to say, the cedarand marble manners of Vossius (Gerhardus Josephus, German scientist,1577-1640, p. 112), have guided me, through the following mostrespectable words, "... therefore, in order for the prophecies (divinepredictions) to be transmitted with the sense they have been receivedbefore, they should comply with certain requirements. As for the otherdata in Latin, I deem it to have been sufficiently discussed, as all wordsto be found in the quoted passage read. What really could be desiredinside that treatise would be the reasons about which, for the sake of thePosterity, I have avoided to speak of.


CHAPTER ISummary

§1. Zai.t041c, SAMOLSES in our scrolls. To him are related thebeginnings of the paternal laws and the defence of that truth and that iscertainty. Who is he and where comes he from? He belongs to theGetae, who are the same as the Goths and Scythians. §2. The onesbeing called Getae are also called SVEONES. §3. Some deny they arecalled Svions from Svidur; their argument can be easily overthrown. §4.Before ODIN, there is no reference of that word in the writings of theolden ones. §5. Sueons' power extended once all over. §6. I wonder ifthe country is called Svia from Svidia, a region apart from the Goths'land, Why Svidia? §7. Why the inhabitants are not called rather Gautaethan Svions, from Odin; SVIFDAGR was born to Odin the Svif. §8. Itis quite ridiculous believing the name of SUEONIA could be related tothe place and forest (VEDEN?), idem from ZWEI REICHE (twoempires / a double empire). §9. SVIPIOD has a different meaning,while the name of Svions, who are also called Ingueones or Ingevones(in both cases they are spelt correctly); it is the same name as Ingi, Ingveand Ingemundr. §10. Those who have been called Scythians, thereaftercalled Sueons (Sueones.) Where does the name of Scythians come from?For they come from the Elysium Fields, hence their name. §11. Whoare the Hyperboreans? So do the foreign writers call them. Wherecomes the name of Slyuyni (Oghiughie) from. By that word, the earliestauthors mean the trajectory of terrestrial days. §12. Once in ourhomeland, heredity was judged by the number of bows and arrows.What is the meaning of ARS and ARSDOBOLKAR in the earlieststatutes and regulations. §13. The number of twelve arrows wasdeemed by the ancients to be ordained by the gods; the number of ninedays had also the same interpretation. §14. The Gothic SKUTAmatches the Latin verb sagittare ("to take very well aim with an arrow").

§1

The waxed tablets together with the other manuscripts where theytalk about the origin of paternal (national) laws refer to SAMOLSE. It isnot known quite exactly about him whether or not he was a real man andwhen was born. However, with greatest levity most authors claim he


was born somewhere in the Thracian Land. About that time. the Getaewere living there. oOpeuccov avopetorarai Kai ovicatorarot» (IV. XCIII.to the end), that is "the most brave and righteous of the Thracians", inHerodotus- words. Among the praiseworthy virtues, no doubt by right,that of undefeated is added, which Procopius (IV, Hist. Goth., 419) hasadorned the Goths with.

The ones who in Thrace were called Getae, later in Procopius'(Greek-historian dead in 562 A. D.) time were called Goths and in oldertimes had been called Scythians. Such authors we owe a due trust, sincethey are among the best; beside them, through his ancient dignity andauthority. brilliant Messenius imposed, too (Foreword to a versifiededition of the laws, signed by Ragvaldus) who, in a few words, hasshown with so much clarity and perspicacity that the first laws of theSvions' and Goths (Getae) have been made up by Samolse. In order forsuch conclusion to necessarily be most correct, he clothed it with theword infallible. Accessorily, if however needed, opinions havethereafter recorded certain brilliant scholars like BOXHORNIUS (Hist.,VII, in the year 101), LOCCENIUS (Antiquit. Sveog., lib. I, c. 1).SCHERINGHAM (De orig. Angl., c. IX, X, XI), HACHENBERGIUS(De orig. Sved., §XII, ff. ), JACOB GISLON (in foreword and Chron.p. m. 5 to the end) and in wherever other passages where the sameopinion on the Getae, Goths and Scythians, based on different proofsalso in the mind of doctrine disciplines writers, such writers beingamong the most enlightened; that truth is perfectly confirmed byuncounted evidence. It is worthy noting that unique truth, namely theGetae and the Goths were one and the same people and they were alsocalled Scythians (Joh. Magri. Hist., S. 4, lib. I, c. IV, ff. Schol. Antiq.In Adam N. LXXXVII and the authors in the next chapter.)

§2. Therefore, they are called GETAE, GOTHONES, GOTHINI,GETAR, GETTAR, JETTAR, JOTTAR, GAUTAR2, GOTAR3, asamong the natives, aura from GA, GE, which is the same as GAU, GO,JO, GIO, GOJA, TERRA from the verb GIETA, meaning to give birth,develop. spread open-handed (others have a quite different opinion,namely their names would come from GAUT or ATTYS, the son, lovedby Cybele, of river Sangarius) SVIONES, SVEVI, SVIDIAR, SVIAR,SVEAR, SVIANAR would come from Attys, more recently; who is alsocalled ODIN, SVIDUR, SVIUR, SVIFR, FTOLSVIDUR, SVIDUDUR,SVIDRIR, SVIDI, from SVIDIA, meaning to devastate through fires.The following add, too: SIGFADUR, SIGTHYR, SIGMUNDUR,


SIGTHER, SIGTHROOR, SIGI; and also GAUT, GAUTE, GAUTURand WALGAUTUR, a body of administrative (business) names whichwere en vogue at that time, designating both courage and wisdom and acharming finesse in every victorious people; a destruction of enemy'sfields, fires, sieges, has been also called havoc, ruin. Why not also77wersar (meaning more vulnerable to the cruelty of cutting and burning,not seldom charged to be publicly exposed). It is yet also a name andcult object of the ancestor Attys through most useless games (caprices)and sorcery; after that superstitions invaded him, as we learn it from theEddic Monuments (it is about two collections of mythological andlegendary poems of ancient Scandinavian peoples, T.'s N.) at thelocation of and among the inhabitants SVITHI-OD, SVI-THIOD, it isconveyed to us that a new and perpetual name has been given fromitself, the one just mentioned.

§3. There are lacking even experts in olden literary works thatmight deny such designation for ODIN. At first, for grammar reasons,that being the proper spelling of his name, as coining from SVIDRIR,SVIDRISTHIOD and not SVITHIOD, they are some kind of sophisms,like some enigma that nobody can clear up. Yet the mass of scholars istoo big for their boots, looking for vain glory, like our own ignoramuseswhich, out of vanity, deem them admirable. Since not so muchSVIDRIS, but at the same time under other flexional titles of names,Odin may be recognised, as already set forth here above. In the case ofany words in disorder it is always more clear if not expressed but in thecase of a multitude of expressions relating to such word. Thus, it isreasonable from GAUT or GAUTUR, GAUTLAND, from SIGI orSIGTYR, SIGTUNA, from SEMMINGUR, SEMMIING - HUNDRA,from RAUMUR, RAUMELF, RAUMARIKE, from INGI,INGLINGAR, from SKIOLDUR, SKIOLDUNGAR, and so on one mayfind, of such type, by the thousands, where the second case, not justclearly, but precisely, towards they incline, is to be preferred. See alsomoreover other historical documents - Thorstens viikings sonar saugu(c. I, where just the following words can be read: thad eru KalladerAljheimar, er Alfur Konungar vied fv, ri. Afheimo from the Icing name ofAlfo. What do they mean? That the assailant, in his opinion, wouldrather need to prove an alibi; for a similar reason, the word SVITHIODpopularly reads SVEON and moreover, and the whole matter, in itself, insuch a manner it is said that it can be carried through with a sword only.

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§4. Then, this word, i.e.. ODIN, seems to be much older than hisown coming into the world. Here is, on what they rely in claiming that:sure thing, such name has never been mentioned before Odin wouldhave appeared, by neither foreign nor native writers. They endeavour toimpose the contrary with ability and through trifles, that, as results fromthe Eddic writings, such would be the state of things. So it is to befound in the foreword to the Eddic writings, where, in both bookswritten- with great care, they are called DROTZET of the HighPraetorian Tribunal the heroine of the all-heavenly and companion,master, GREAT GABRIEL of Gardie, whom the Academy in Uppsalahas since long: "... thadan for Othin i Svithiod, thar var sa Kongur erGylsi het: oc er han fretti nil Asia manna er Aesir voru Kalladir, for hani mon theun, oc baud seam i fit riki en fatimi fylgdi ferd theirra. Hwarsem their dvol thust i londum, ja thar par ar oc trutho men ar heir voruthefiradandr thui ar rikis menu sa tha olika flestum mannum othrwn atsegurd oc vi j. Thar thotti °thin sagrit vellir, oc Landzkostir godur, ocKazis fier thar Vorgarstadt sem 1714 heitir Signal". Odin left there forSveonia, the king of which was Gylso. The fame of the Asians' nameshas reached him, the one called AESIR, who, upon mounting his throne,invited them all: they complied with the invitation without delay.Wherever your eyes may have looked, you only could see thriving crops,as everywhere peace was flourishing, among the good faith local people,among them those well thought-out things were accepted, while forothers, the science and the excellence of the form were more alluring.Odin, where he saw the crop thriving and a fertile soil, chose thelocation for the city, which the local people call now Sigtuna, thadan,says the author, for Othin et Svithiod. From there, Odin came toSueonia, as it is called today. With such name does it show off, but,beside that, it was called before Svithiod as it is confirmed by the Eddicwritings, as edited by the most deliberated Ressenius, in question beingan edition resulted from collating a few more copies, Esstr thad for hannordut that sein nu heifer. Words that are completely the same, theDanish interpret assures us; it also tallies with the 1629 Latin version ofthe Icelander Olaus Magnus. Therefore, it is about the same place that isnow called Svithiod, i.e., Svecia. Of the same opinion was StephanusThe Icelander Olaus when, in 1646, proved the adorned interpretation ofHaunia. However, about that and many other words, it seems to meuseless to appeal to more precepts than it has been done before; it isenough.


P. Stress is being laid on the same issue: it is, undoubtedly,astonishing why resorting to other regions, the names of which did notcome from the same name, on the contrary, their names read with thosenames which they have remained since long with. As it is quite easy toreject such an objection. If in that passage of the Eddic writings it wasunderstood to be reproduced that way, where, in clear words, it isasserted as more suitable that the reign of Sueonia should begin withOdin and where, after so many errors, a reliable place can be finally setand, to the celebrated person's fame, it can still be invested withmonumental names, which can be legally transmitted to the descendants.To conclude, by the name of Svithiod it was meant all that was in sightto the north; the other reigns were called other times tractus ("vastcountry"), it meaning a reunion of lands within a very vast empire, at thelevel of the universe. In fact, it was replaced by the old ones withManheim, Gudheim, Alsheim, Jotnaheim or Risaland / Vanheim. oc ollthan titi Char til halda (every reign that had to be haunted by the majestyof the Sueonic Empire, as clearly asserted by Snorrus, according toSnomis, Johannes Martinus' version, Slangerup p. 1). The book,published in 1594, gives us the following information: "Norden forpalude Mcleod of swarte bass / kalde de paa gammel Norske Svithiode.Det nasn haswe de paa alle dif3e kalde land fom ligge mod norden ocerre somme as &fie land Ode fot aast oc snee" (as author missed thetranslation of the Gothic text into Latin, I should dare to translate it.conveying in fact the essence, "The Svithiod land being located to thenorth of the 'Sea of Azov, just in its far northern point, it has a verysevere climate, the region being exhausted by frosty weather and snow",T.'s N.) Let's add to that source also Jordanes, those chapters (DeGetarum sive Gothorum origine et rebus gestis, IV and V) in whichwe can find very clearly and well substantiated from where and how didarrive there for the first time the Goths (Getae), that they have settled inScythia, next to Black Sea and he describes already a number of theirsettlements; from other writers' accounts, quoted by Nicolaus Ragvaldusin his speech (Herod., lib. IV), never praised enough. And in questionthere are not only the native writers, but to such also add a number ofother nations, in the words of which we should trust to match the powerof truth included in them, as having a strictness of purely scientificworks; these are Herodotus (c. IV, Xenophon (c. 11, Memorials), Plato(Timaeus and Kritias) and many others closer to our days, among


which one rises above all. That is Cl. Olaus Rudbeck (At lant., c. VII,§VIII).

Let's go back however to Lucan, c. II of De bello civili, where welearn that our ancestors have roamed Europe. Egypt and Etruria and"have reached with their boats also Scythia Minor, at Lacus Maeotis, ablack swamp full of all kind of peoples."

§6. Therefore, some endeavour to no avail to persuade us thatSvialund, a region of Sveonia apart from Gothia, would derive fromSvidia, which means "to ravage", "to burn". And also to destroy throughiron and fire villages and forests, in spite of the fact that the field,attacked inside, was, according to the custom, seeded and harrowed;everything was turned into graves, nothing having been sifted from thecrop. The first that came to these lands called Sviar, a fact that cannotyet be proved by any written documents, worthy of notice.

§7. Although the name came into common use, the people stillwander why not GAUTA would rather be called the inhabitants, insteadof SVIONES from Odin, as many centuries before the emergence ofOdin, such name was given to those populations, like I set forth aboveand this historical truth can be easily proved through different peoples'and nations' history. Why then tarrying about this one? If howeverwould anyone doubt the legend of the nomenclature, then one argumentwould suffice: why did not that ethnic group usurp that name beforeOdin. Lang fedgatal does not doubt, however, that ethnic group havingborrowed its name from Odin' son, called Svifdage.

§8. From all these considerations is clearly resulting thatsomebody is nevertheless asserting that Sueonia can be inferred fromVeden lake and forest ("se lace et veden sylve), words mentionedabove, an opinion which one could rather wonder about than reject. Noless valid would be an opinion that it would come from zwei Reiche (tworeigns / empires), ideas about which Messenius said (Spe. Suec. etGoth, c. VIII) they "render callous their errors by right and in fact. "

§9. From all stated above, it clearly results how much the conceptof svithiod, I mean Sueons' power or empire had to "suffer." To thwartsuch a saying, a man (now passed away to join the happy ones) not aprofane in homeland and ancient history, comes with an argumentsupporting the Sueons, Goths (Getae) and Odin; upon returning to theconcept of Scandia everything getting mixed: undoubtedly Svealand is


something different from Svearik or Sviavelldi, since beside them, otherliterary monuments of our ancestors, there are also homeland laws,under which it is asserted, in clear words, the following circumstance:"Swerikis Rzjke a aff Hedhna Wand samankomit of Swealand ocGotha", cap. 1 princ. Konungz Valter, e.e. ("The Kingdom of Sveonia,according to the last memory of the profane religion, has coagulatedfrom the Sveonic and Gothic regions.") Same stand the matters in thecase of the proper name of Svithiod instead of Svea land that clearlydiffers from GOTHALAND. According to the legend of Vilkina (p. d.76): "Vilkini kunungr eignadist med rikimt, oc hernadi Chad land erkallad var Vilkinaland en Chad heitir nu Svithiod oc Gaut land, oc alt

Skaney, Sialand, Jutland. Vinland, oc oll than riki er par tilhalda". ("King Vilkinus, by the force of weapons, appropriated theKingdom of Vilkinaland, which is today made out of Sveonia, Gothia,Scania, Selandia, Jutia, Vinlandia (Vandalsa) and all regions boundingthat empire.") Thus, to spade a pikestaff, Svithiod differs from Gaut landand Sviavelldi. In addition, let us rely on the same history: of heiti ens,fj'rsta haufdingia tekr bans riki, nafii, oc su thiod er han stiornar (fromthe name of its first prince the kingdom took its name, and not from thepeople the prince reigned over. That is entirely worthy being trusted,according to what is said above. So, from Ingve, or Inge comes the wordSueones and Ingveones. Ingveones, according to Pliny (lib. IV, C. XIII),and even Tacitus (De mor. Germ., c. 12); neither they call by somethingobscure or hidden, but even something more open and clear, i.e., theyare those citizens who have been under the domination and authority ofthe Ingons. Ingi or Ingve, Inge or Ingemunder designate the same thing,as we can read in most documents dedicated to such name.

§10. They also called Scythians, which thereafter called Sueons,according to an old manuscript titled Chronicon. As laphet dre komneSkyter oc Geter, som longt epter Kalladis Gother / oc nu Sii'enste.("The Scythians and the Getae were born to Iaphet who later, accordingto the Goths, called also Sveons.") However, in no hand written lawscollection such order is wrongly written. Even Isidorus (the beginning ofthat Chronicle and the next chapter) begins his chronicle as follows:the reign of the Goths (undoubtedly it reads Getae - T.'s N.) is theoldest, as it appeared from the reign of the Scythians. Scythians aretruly brilliant archers, they raising a lot over other nations, as that kindof weapons was specifically proper to them - just for that reasonHerodotus (IV, 27) called them ARIMASPOI, "the ones who pointed at

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very well with the arrow (although the legend tells the Arimasps hadone eve only, T.'s N.): they were mounted archers (uvrorgoraz,Thuc.11, 139); Laurentius Valla gave the same interpretation that later wasalso recognised by Henricus Stephanus. Moreover, Herodotus (I, 73)called the skill of wielding the bow and arrows reiv row roe:cov, i.e."the art of pointing at with arrows", and Xenophon (On Socratese's actsand words, I, III, the Latin translator being Cardinal Nicenus), where itis said that, unlikely other nations, the Scythians and Thracians arenaturally gifted with that net superiority in wielding a bow and arrows.However, unlikely the Spartans. who wield a sword and shield, theScythians and Thracians do not dare to also conversely handle them,Spartans refuse to fight the first using their weapons the bow andarrow.

I skipped the Greek text preceding the Latin translation, becausesome words were illegible.

Lucan too (Lib. III) calls the Gelons sagittiferi volucres, i.e. "fromwhose hands the arrows fly like birds", and the Gelons are a Scythianstock. As Lucan (c. II) claims, the Masagets are Scythian too, like theGelons occurring about the Maeotis Lake, i.e. the Sea of Azov, drivingScythian wagons or riding horses that flew like birds, like arrows.Through the art of wielding the bow and arrows our ancestors have stoodout from other peoples, as our national history confirms it. Since theyknew how to send an arrow with a perfect precision, they went to war orfights, their bodies bare, to show the enemy how expert they are inpointing at by piercing with their arrows exactly the targeted point. Fortheir skill in wielding the bow and arrows, e.g. Magn. Sigurdar.,Magnusa Barfots Oluf Trygfarsons' legend (Flot. Lb., III, c. 8) andmany other passages. Therefore, the Scythians were among our firstancestors. The handling of the bow and arrows among the Scythians waslearned since early childhood; Florus (lib. III, c. VIII) recounts that achild would refuse the food given by his mother until the latter did notshow him, through her self-example, how looks is she hit by arrows. Alltheir hopes were those arrows, as Tacitus (De mor. Germ., to the end)recounts. They roamed with their herds, herds of horses, goats and sheepthrough forests and unfilled deserts, hence they were called Nomads,Shepherds, by Homer, Strabo and, among others, by Silius (I, III).

They did not have houses and by living in wagons, roaming overthe plains and wandering as they did, they always had around the


Penatcs. Strabo locates them to the north, where the north wind blows.and Diodorus Siculus (Bibl. Hist., c. p. m. 209) recounts they wereliving on an island called Basilea from which, in bad weather, came outa kind of very bright amber, which could not be found in any other partof the world; that was called electrum. Urania, the daughter of the skies,after her father's death, accepted to reign over Basilea and afterwardsgave birth to oiczoozoug TIN flo672E1(1c, the devisees of the reign,Hyperions (Diod. Sic., Bibl. Hist., c. III, cap. 7, 9, 10, 13 and 14).Solinus adds: from the islands inhabited by the Germans, Scandinavia isthe biggest and nothing in that island is more valuable than theglassware that offers both the crystal, yet also the amber, which theGermans call with a native word GLAESUM (GLASS). Pliny calls itglassware (XXVII, 1, 2). And just in our Sveonia, in the region ofHelsingia, there was such a valley called ELYSIA [(the Glass Valley =Glysisdal, Elysisdal, LIUSDAL), according to Ovid, Champs Elysees,according to Virgil, Glvsis hed. Elysis hed, i.e., LIUSHED] (See alsoTacitus, De mor. Germ., XLV; Tibull., I, 3, In Messal.). According toillustrious D. Gustavus Rosenhanus, who in 1658 chaired that province,he told me about the places where the merchandise was exported from,like coming from the Elyzeens and Naharvals, who formerly would haveinhabited such lands; Tacitus (De mor. Germ., XLIII) recounts aboutthe Manimos [Manheimos] Elyziens and Naharvals. Quoting Plutarchwho, in his turn quotes Homer, claims that Champs Elysees is the end ofthe Earth, since there the shadow becomes visible putting an end to theGlobe; there, where the light is prevented, and the descending sun justdoubles the growing shadows, Radamantes' kingdom, i.e., the Infernobegins.

Why from the Gothic lysa, and this, in its turn, from lius, liusis orlysis? Its origin is quite clear, since in the summer those fields, as theirnames tell, are always seen to be bright; hence poets invented thewording "at the happy places of the righteous fellows", "in the happyislands", "where neither the winds blow nor the clouds drop their rain"and "the sky is always clear and laughs with a generously spread light"(Lucret., De rerum natura, c. III, about the beginning) or in Horatio'sEpod XVI:

The Planetary Ocean lures us beyond the surrounding world. Wego and find rich fields in the happiest islands, alluring like a threshold ofParadise, since there the fields, even unploughed, give the people a crop

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every year; here the vine gives abundant grapes without looking after it,and the olive trees are also loaded with luring fruits. Honey flows herestraight from the beech trees bark, and the fig tree offers its wonderfulfruits, enchanted springs fall murmuring straight from mountain peaks;you can't see anything around you that fails to please you. Here cows,sheep and goats let their milk out their udder by themselves; you havenot to milk them, the bear doesn't go around the pen, plains and hills donot hide venomous vipers. And how ever other grounds for astonishmentand happiness expect us in these places! A land never too imbued withhigh waters brought by the south wind, nor too dry so that to burn theseed dropped into it: in every season the temperature is the same by thewill of God. These shores have not been fallen upon neither by theArgonauts' ships nor the impudent Medea on her way to Colchis. Andneither the Sidonian seamans have set sail toward these parts norUlysses' unremitting companions ever dropped anchor here. Jupiterhimself reserved this enchanted space for certain faithful beings when hehas mixed the impure fragrance with the prime time gold. After thefragrance came the iron in which he forged these hard centuries andwhich the sages will get rid of.

(See also the comments of Acronius Porphyrionus of Rotterdam,as well as others, concerning the ode in question.) Other versions dealingwith the origin of that region's name may also be heard; among them,the Plato's (Gorgias, p. m. 370 ff.); Virgil, for instance, sets againstChamps Elysees Lacus Stygias (where Pluto, the "god.' of the Infernorules, T.'s N.), nigra Tartara, a place reserved after death thosewrongdoers, unfaithful, where people shiver with cold (See also Hesiod,Theogonia, v. 682, 721, 736 and Plato, Phaedron, p. 517 ff.). Both Stygiilocus, and Seneca's Stygiae shadow, come from the Gothic STYG. Theverb is styggias fonnidare ("to be afraid of the styg"); many other wordshave hence formed in our language. In Greek there is the verb o-uyaohaving the same Meaning, however the interpreters doubt its Greekorigin (I think it would rather refer to certain old Romanian words: 1.Striga = "a grey coloured owl with orange eyes, also meaning ladyvampire, witch", as well as 2. Strigoi, T.'s N.) (see also Virgil, Aeneis,p. 237 and 251). For good reason even a question is put, just what it hasbeen named by the ancients GLESARIA after: no doubt it comes fromthe verb GLA, meaning "to shine", "to glow", and hence GLEA, GLIA,GLOA, GLIOSA and LYSA = "to lighten" (It is not excluded it mightbe linked to the old Romanian GLIE, "ploughed land" and GAIA /


GEIA / GE. "mother land" and of course the Greek niust have taken itfrom us and not conversely, as it is also the case of wallach, fromGerman, meaning "castrated horse", as it is also the case of West Falls(Westfalen) and East (Ostfalen) and the Egyptian and Indian fellahs, allthose nations whose names are related to the land cultivation,agriculture, having their origin in the traditional word Valah, the oldestRomanian ethnic group attested as far, according to Homer, Iliad,739, T.'s N.) Since it is not like the case of Latin Aquilo, -orris ("northwind"), Boreas in Greek, which Aulus Gellius claims with serenity (II,22) must have been formed from boatus, meaning "bellow" ('afro TINflow), while some erudite men, who devoted themselves long ago to theletters and antiques, cannot approve of such an etymologicalexplanation, believable among babies only.

§11. That is also the case of the toponym BASILIA mentioned byPytheas of Marseille (a famous navigator and geographer of the 4thcentury BC, T.'s N.) as the seat of the royal Scythians: fi'acrzilezogmeaning just "kingly", "royal" (Plin. )(XXVII, II). I call as a witnessHerodotus himself (IV, 56) in a passage where Gerrhos clearly recountsof the region of nomad Scythians and that of royal Scythians (arov reraw Nopaocov xaynov icaz rov raw flambitaw avOsaw»). Lacus Maeotis(Sea of Azov, T.'s N.) too is inhabited by the Royal Scythians and theSauromatians (oManiriv, Eict9ag is rove Kaz

Eavpoparag »). You see now how far the Sveons' Empire stretchedonce, as I already said here above (that is also perfectly valid for theGeto-Dacians, who have lived for centuries, if not even millenniums,mixed with Germanic peoples, both in the Scandinavian Peninsula, andin southern Russia, T.'s N.) Those Scythians who lived in Asia, it is dueto call them Nomads (Exv0ag rove Nopa6ag, Hdt. I, 73.). On the sameisland BASILIA the old ones called it BALTHIA from BALDUR orApollo or from the bows and belts (baltheis) which the Scythians used,in which respect it is worth mentioning Herodotus (IV, 11, 19 and 50,VI. 74), where he some times speaks about the bow, and other timesabout Hercules The Baltic (centuron) and not only about Scytha asHercules' son, after whom the Scythian Kings have been called (Plin., 1.c., Hdt., IV, 8, IX, 10). Apollo himself is called by Virgil The One WhoCarries The Bow (Virg., Aen. III). And in the 5th book of the sameAeneid he says it explicitly: "Be it now allowed us to explain how itcame from the belt to the word Baltic (belle) Sea, as such word appearsin ancient documents. The Scythians called Royal, were also called

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Hyperborean'', and their seat was in the Hyperborean island YswerNorden. in Greek 'va-ep, poetically super in Latin, Yser among the Gothsand Sveons; letters p and s are used alternately, either instead of theother." Same way could also be explained SCAN, nowadays SKAN /SKANE, Scania being called Scandia in ancient times. As Scandia,Scanau. Scanorwn sive Scandoru island (Scans' or Scanzs' Islans), aname under which we have yet another region located beyond the others,getting in touch with the Aqui lone (the north wind). That is why Lucanmentions them as dwelling in a region located under the Polar Circle orHyperborean Ursa (De bell. Civil, V, p. m. 121), and Cicero, quotingfrom Aratus' poetry, says, "next come the Northern" (De nat. deorum,II, p. m. 47); Seneca calls the North Pole by the synecdoche Ursas: theicy cart of the Hyperborean Ursa (Med. Act., II, cor. V, v. 315).

In ancient times, our ancestors called it Scandia, it beingconfirmed, among other writings, by the chronicles inclusively. Thus, inlaw fragments, among the oldest are also those imposed to the Sveonsand the Goths in 1375, where Sveonia is called YSWERSTOG /OSTWANSTOG and NORDANSTOGH (Diod. Sic., Bibl. Hist., p. m.91...). From the ancient tradition, as Diodorus shows it, just that way ithas been found to be graphically represented. The inhabitants of thatisland have been called by the ancient peoples Hyperboreans; all themore it is trustworthy, as such judgement is placed in the beginning ofthe book. The Hyperboreans have been called after the adverb Imp,"over", "beyond" and Bopeag, "North wind", therefore the ones who livebeyond the whipping north wind (Plin., VI. 1 3), and in his scholar,Adamus (p. m. 149, 111, 83): "the Danes, the Sveons and the Normans,as well as the other Scythian peoples have been called Hyperboreans bythe Romans; those Marcian loaded with praises of all kinds." The Greekwriters (among which Diodorus Siculus, Lib. III, p. m. 132) andPlutarch, De facie in orbe Lunae, p. m. 941), called them western,Atlantic, and Hyperborean populations; The ancient authors, in a generalconsensus, where the occidentals were the topic, it was also understoodthe mention of the Atlants and Hyperboreans; and that by right, since itwas about those regions where the north wind cold was to be felt, just asit is today, so the Atlantics, and the Hyperboreans as well are pointed outby the Greek writers touc mei) Toy oxEavov TO7CODc i.e. they say thosewere living on the other side or across the ocean; even in DiodorusSiculus (III, p. m. 132) yrpog compav tau rov aptcrov, i.e., to the west andnorth (north-west): the same way and, by right, Greece is seen by its


inhabitants. Just that way it recounts Plutarch (De facie in orbe Lunae p.in. 941), Qyvyni rzg wicrog 1m°' Op lipov (sup. Cit. Lib. Odiss.) = from theisland Slyurri it is to be sailed five days to Britain npocr ernEpari (=toward west) according to Plutarch, p.m. 941. Such thing is being heldand acknowledged in our days by the most skilled seamen. Right there itis shown by Homer (1.c.) to have been Champs Elysees. The wordQyuyrri draws from the Gothic (Getic) oga or ogyga, which inSmalandia (a region in the southern Sweden, located in the GotalandPeninsula T.'s N.) has the common meaning of being_afraid,terrified. Hence ogygso, a scaring island, also called Attin's island,which in the Eddie Monuments occurs by the name of ODgur theterrifying, and in the most noble Ressenius appears in the form of ygge.Moreover, both in the At lants' and Hyperboreans' parts and in ChampsElysees, the trajectory of the longest days, as recount the most ancientwriters, the longitude is of 55 degrees by the lat. of 73, so a day laststhree months, T.'s N.). See also Philippus Cluverius (introd. to UniversalGeographia, lib. I, c. VI, table) and Johannes Magnus (Hist. Sveon.Gothorumque, cap. VI) and Ptolemeu (c. II, c. VI) and others as well. Ifit is to believe the exagerations of the poets speaking about 90 degrees,then it would take six month until the light would appear. From variouscontradictorily discussions of recent years, I would mention the mostfertile ones. Herodot (lib. IV, c. 13, 32, 33, 34, 35 and 36) and Cato inFormio (116): Why there is nobody to outstrip Croesus (the last Lydianking, 560-548 BC, famous for his wealth) in riches, the one who, at aclap, owned everything and by any means: far reaching pastures, fields,endless woods, hills, ponds full of fish, as far as the Hyperboreans andthe endless ocean. Tacitus (De Mor. Germ., CXLV) recounts, "beyondthe Svions there is nothing but a tranquil sea, almost still, surroundingand embracing the Globe." Among all the other Scythians, theHyperboreans were some very special people, as RUDBECKIUSemphasises.

§12. In our laws, both older and more recent, there are not onlythe arrows mentioned, but also always the bow and the arrows -arementioned together. In inheritance matters, where a succession was to bedecided, that son was regarded as more fortunate and hence morepowerful at wars, who inherited three times twelve bows: that one was tobe called, in fact, a Scythian. And, as the codices prove it, consistentwith all the other regulations, he had the title of agent through heredityARFDABOLKER, ARF meaning both "arrow", and "bow." Since an


estate was regarded in relation to the number of bows and arrows, acustom transmitted also to our Getic ancestors descending from theScythians, the true Scythians were only deemed to be those possessingthree times twelve bows Ohre tohnir SKUTHA strong ok bogha"), andby the word ARF it is meant both "arrow", and "bow." That way ofjudging was also reflected in the heredity title: the more the number ofbows and arrows a son inherited, the more fit he was in the battlefield;here it is, instituted in the context of a hunting: Loper man staiwer aigh iskoghi sivum hindrar han mater aller modho ok trager han franfara / thasati Arfifiat: arhan sraum natt aller twa / ok falls man diver madhan / thahawi then skotbogli med huld ok liar sum faldi / ok hin hawi diva sumiopli Dela man om lopt / tha skuly latlosir man lopt skudha ok aptur fiatiganga / ok then hawi diva- sum the til witna medh / sinum edhe. "Ifsomeone, in his own forest, therefore, in his own hunting ground, uponhaving cornered a beast, feels exhausted and wants to have some rest, sodiscontinuing the hunting, sends on the beasts trail a bow or an arrow;and if that beast is subsequently killed by others, those due is the skin,and that who was the first to shoot an arrow is due the rest of the beast;and should a dispute arise, then they would resort to an arbitration bymen of good faith (I guess it isn't meant a proceedings in court, yetinstead a hunters' association assigned to settle such differences T.'s N.),thus everything is to be settled with an elegance that characterises us" (Iwonder if that is neither the ontological-gnosiological root of an oldRomanian say, "selling the bear's skin before killing the bear." - T.'s N.)

§13. I have said that, in our laws, by the word ARF it is meant notonly an "arrow", yet also a "bow", which is called too ARMBORST.The wording ARMBORST AAR BRESTER has the meaning "the arrowis shot with a bow. "

In our laws, both old and recent, it is only mentioned as weaponsthe bow and arrows. hence their name of Scythians. According toinformation supplied by Kongbr (c. XXIX of Codex Magni Mei and c.XXIV of the common law (Civil Code) of King Christoph), the warriorscarried twelve arrows each, to match the number of gods, according toVirg. (Georg., I, p. 41): "That is why over the endless Earth reigns theSun gilded by those twelve stars of the world."; in Homer (Iliad. I, p. 2,v. 3) we find the digit 9 used: "for nine long days the arrows of Zeusflew in the army."

§14. From the foregoing quoted passages, as well as from other


sources, it could be seen that SKYTA meant, in our laws, "to shoot by abow and arrow'.'; it results more clear from VOSSIUS, SCIOPIUS,CELLARIUS and BORRICHIUS (De variis linguae Latinae aetatibus:Defensione Vossii adversus Sciopium): it results quite clearly fromother authors, too.)

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CHAPTER IISummary

§1. It can be precisely proved with nine solid arguments that theterrible weapons of the Goths / Getae would have wandered all over theearth;set out from Scandinavia. §2. About that truth none of the ancientwriters ever doubt; that thesis is supported too by several colonies spreadall over the world. §3. According to lordanes' confession, if it will beapproved of by everyone, it would be an extra argumentation. §4.According to Procopius, it is not in question as much the Goths, asespecially the Langobards and Vandals. §5. That fits, his name, verypopular, being Langobard by origin; Paulus The Langobard Warnefridi.To that it is also to be added the authority of a DEXIPPUS, ABLAVIUS,EUNAPIUS, AMMIANUS, DIO, ZOSIMUS, ZONARA and of manyothers. §6. The old history of the Fatherland comes to an agreement withthe ancient annals; it is just the same among the earliest Greek writers.§7. Those come to join the Spanish, too. §8 As for the Italians, a debatewould prove useless. Why should it take place, so long as the Scythiansare the founders of Italy, too? That truth is confirmed by a series of veryold words, since countless of them are of Scyhtian origin, as we can tellit very well. §9 The Gauls or Francs themselves have come from ourScandia and why not the Trojans, too. What else it would mean TROY ifnot LAZIUS (Lazio, -orum, according to PIM., VI. 12, is a nation inColchis; (according to V. Parvan, Getica, 281, 363, 777, as well as thebook Dacians in TROY; see also M. Crisan, Die Lage der antikenStiidte Troja and Theben aus Bootien in der Bronzezeit, T.'s N.) §10.The land of Amazonia, KUENLAND is in Scandinavia. InSMALANDIAN VERENDIA even these days the honour remained as apermanence of ancient valour and body strength. §11. The Britonsoriginate from the Saxons, Angles and Getae. §12 Neither the Scotsknow that they are descending from the same stock. There arose first thenobility of the whole Europe from, a truth confirmed by emperorCarolus Quintus. §13. Even the Germans were born in Scandinavia. §14.The Helvetians likewise. §15. Not less the DANS and neighbouringnations. §16. And what is believed about the Moscow inhabitants, whodraw on the source of old Gothic language (read Getic, T.'s N.) §17. TheCyprian words tally perfectly with our ancient lexical rules. §18. At thetime the first settlement of the Goths (read Getae, T.'s N.) was set up


and where the place of those who have migrated is determined. Howmany likewise causes have generated migrations. The first expedition ofthe Gods, when did it appear. §19. A majority of the. writers agreed thatit was that of the Goths (read Getae, T.'s N.) and they set out fromScandia; there are too few those denying such opinion over thoseasserting it. Their reasoning spells as follows: From Kranzius toValdenselsius are all that think accurately. §20. Yet America, as it iscalled today, our ancestors have given nothing at all? There are noopposite opinions, on part of anyone: therefore, more likely that theanswer is positive.

§1

I deem it to have been sufficiently reasoned to say it clearly thatthe Goths and Getae are one and the same (that is the first author I cameupon that made the points in that dilemma, which M. Eliade himselfcould not crack, T.'s N.), the most undefeated by their virtue andexploits and known under other names as well; both the titles and citiesand peoples are common to them; they have subdued many otherpeoples by siege, bringing them under their rule. Why? Like the greengrass comes out from the sown earth, the knotty stem wheat rise lithefrom the surface of the earth, its ears jutted out like from a womb, Iwonder if not likewise have come out too of our Scandinavia, atdifferent times of the history, a huge host of settlers, who have spreadfrom that womb, all over the world, as we may see? Such fact has beenaffirmed accordingly, long ago, by Iordanes, naming the sameScandinavia "a plant", "a womb of nations." Those were indeed theGetae or Goths who have often roamed, both before and after Christtime, the world all over and conquered it; in support of the thesis theyhave left Gothia come several proofs. And first of all, that historical truthis asserted by: I. The monuments of ancient poets, which ours callSCALLDI; their descriptions rely on such proofs, which, by their nature,are immutable. They are inferred just from the skies, the sun, the sea,lakes, springs, rivers, trees, mountains and others; hence the truth itselfcan be clearly discerned. II. A full consistency of the national historywith the one in the books and annals. Like Olaus Petri (the author of aChronicon) overlooked specifying it, I myself do not know which waythose Goths have been uprooted by others and taken by force to otherplaces. Given the circumstances, of a very high uncertainty, in fact fornot knowing the truth, they have been included in the preamble of the

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Chronicle in a ridiculous and stupid background. III. The generalconsensus of foreign writers, which we hardly can make out. Why? Foralmost no place does exist, neither so long nor hidden, which the Goths'virtue terror had not filled, at that times. IV. The laws of the Ostrogothsin Italy, the laws of the Visigoths in Spain; beside others, even many ofthe Langobards, Burgunds, Francs, Alemans and other nations, (V. Aug.Buchn. Saxon. Soll., p. m. 43 and the ancient laws of different peoplesand stocks), of certain and obvious origin, as their name show, perceivedas such with eyes and mind. It adds here also a confirmation by KingCarolus IX regarding R. Christophorus' Common Law; and not only theStier hielmus' foreword to the West-Gothic laws, which, under a publicdecision had not been so edited at the beginning, but in an intrinsicbundle of ancient laws by Lindenbrogius. In addition, it should not beoverlooked what, in his speech, J1I. Johannes The Scythian, eruditelydealing with just those Gothic laws, alleged with elegance the oldnessand military virtue of the Sueons and Goths. And what an unparalleledtalent to write by hand that most beautiful opuscule, this is why in veryfew copies and by so few it can be ever used: just for that reason I neverdoubted a moment it has been transcribed with greatest care. Which, in aseamless succession of words, shall read, What more do you expect?Olaus Magnus recounts he would see with his eyes in Italy, in Peruse (acity in Etruria, located between the lake Trasimene and the river Tiber -T.'s N.) a book of Gothic/Getic laws, written in Gothic characters and,despite the oldness of that literary, legal monument, as of course manyyears elapsed from the time when the Goths lived in Italy, was carefullypreserved and kept by the Perusians. That book is a volume containingthe laws of the Goths, gathering an assembly of laws, which the Suetsand Goths make use of these days, too, so the same laws have beendiscovered, as are effective now, too. Such a consistency of the contentsof the laws led us towards a veiny certain argument, namely the Goths,when leaving for Italy, took with them the law codices, too. The moreample authority of that Olaus has been outlined by the illustrious manJoannes Metellus Sequanus, the most brilliant historian of the RomanEmperor Rudolf II, who both one and the most noble man JohannesRosenhan of the Torp settlement made public in the dwelling of the Rulerof Newland, Carolus Uthenhov, and always alleged to have browsedthrough that book, even before the 50s, together with his brothersJoannes and Olaus Magnus. Why? For that most brilliant Prince,Master Fridericus, Duke of Braunschweig and Luneburg, has shown


that most brilliant and powerful Prince, Master Carohis and designatedas a King of Sweden and my most merciful Master, with a nobleattendance of the most noble people, not how he has ,shown before, butthe same book, with who he had been in Rome in Peruse and who he hasseen with a special admiration. So far it was J11. The Scythian. Butse era! monuments have been seen; signs of an ancient virtue of ourancestors, the Goths, over Italy and many other kingdoms on theoccasion of their wanderings, with great significance and in good orderdrawn up in their travel diaries, as it is the case too of that brought tolight by chance, by the noble young man Johannes Gabriel Sparvenfelt:it is happily and with cleverness annotated; thus, thanks to the destinyctoverning everything, they could finally be recovered. V. The ancientpaternal Laws of all the Goths and, partially, regarding the West-Gothicexpeditions, both that military, in Greece, and in other places; in a word,there are clearly mentioned the migration regions. VI. The customs,letters, language, sacred things and other concerning any relations withthe exterior. All these have been clearly stated at their places. Sure thing,Grotius (Proleg. Hist. Goth. Melancht. in the Busbeq Chronicle. Ep.IV. Scal. lib. III) stresses the idea that by the Sea of Azov, even in ourdays, there are alive the customs, the language and names of the Goths(i.e. the Getae, T.'s N.) He adds several names in the Persian language',five of Scythian places over which Persia had ruled for a long time (so,because they were inhabited / reigned by the Persians, they got Persiannames, as the case is among us with the translation into Slavonic ofmany purely Geto-Dacian toponyms, at the time of Slavic nationinvasions, leading to wrong solutions on part of those linguists notknowing the history of the country or, pure and simple, even if theyknew it, they have mystified it, T.'s N.), only now, for the first timetransmitted. Then, about the current use of some Gothic words inChersonesus Taurica (our days Crimea) and in Tartaria Praecopensis,most illustrious men, like Melancht, Busbeq., Scal., Vulcan., Boxhorn.,Rachel. Even our Verelius (Chron., p. m. 338, Vulcan in ad. dit. Not. inlordanes, Boxhorn. Hist. Univ. ad. Rachel De jure Publ. Imp. Germ.CXIII), has shown on the text margin and in the annotations to theadditions operated by Vulcanius, that more than a few of those words areabsolutely Getic. For the same reason, the other can also be referred tothe same origin, seen on the same writings. Right this is a reason forbeing worried, as expressed in the recently appeared book by theillustrious man Wolff and already gone Verelius, which we leave to be


brought to a good end. VII. The natural migration of the nations towardssouth. are the words belonging to Cromerus (I, I, CXV, by R. Pollon)."It is much more commorl, he says, "that the north nations wouldmigrate towards south. That is the case of the Cimbrians, Goths, Vandalsand Langobards." As I said before, what did separate the Goths from theother peoples, it was the health and body robustness; the respectablewriters. claim the same thing: since they have white skin, fair locks ofhair and are one head taller than others. By such qualities blonde Cereswould give birth to a grand offspring, like Lucan sang (Lib. IV, De belloCivili, p. 104); beside others, Procopius was the one (Lib. I, Hist.Vandal.) who added: "The Gothic nations have been manifolds once,but also are today. The noblest of all are the Goths / Getae, Vandals,Visigoths and Gepidae who have also been called ancient Sauromatiansand Melanchleens. There are some who called those ones Getae." (It isvery clear that, just as everywhere in his book, as he did in fact state it,the Goths is the same as the Getae, T.'s N.) But those, i.e. the Getae, donot differ at all from the Goths, but by their names (see also MariaCrisan, Ubicuitatea Geto-Dacilor (i.e. The Ubiquity of the Geto-Dacians) annexed to Arta poeticA la G. Cosbuc (i.e. G. Cosbuc'sPoetic Art) and Limba stramo$llor notri si primul poet Romano-geto-dac, Publius Ovidius Naso (Our Forefathers' Tongue and PubliusOvidius Naso, the First Romano-Geto-Dacian Poet) in which the authorspeaks about the vowels e/o alternation; so the Goths are nothing elsethan tribes of warlike Getae, as they were inclusively at the mouth of theriver DnieperBorysthene, Getae not yet settled, as Dion Cluysostomattests in Getica, T.'s N.): all having white skin, reddish fair locks ofhair, very tall and with handsome faces. They have common laws andneither the cult of gods tells them apart. This is what Coelius saysthrough the mouth of Horace (c. II, c. XXI, ut Horat. Epod. XVI): "Andneither the savage Germans could be tamed by the invasion of the blue-eyed Teutons and Cimmerians (it deals with the invasion of the Teutonsand Cimmerians stopped by Marius in 102 and 101 BC at Aix andVerceil, T.'s N.) They are leading their life beneath the North Pole, asVitruvius (a Roman architect of the l' century BC, author of a valuablearchitecture treatise, T.'s N.) leaves to us, they are very burly, have awhite skin, straight and reddish hair, blue sky coloured eyes and havemuch blood; as a result of a humoural abundance, they are very frostresistant. While the people living in southern regions are much shorter,dark-haired, curly-haired, dark-eyed, sick-footed and feeble-blooded."


Bonfin. (1. c.): "I don't know what a special and proper thing wouldaffect to such a degree the human being in relation to the place of birth-,that only by the exterior appearance, body constitution, one canforthwith tell apart a German from a Gaul, a Gaul from a Hispano and,to be more specific, an Insubre (the Insubres were a Cisalpine Gaulnation that lived in the present Milanese region having Milan its capital,T.'s N.) from a Ligurian, a Ligurian from an Etruscan, a Roman from aVenetian, a Venetian from a Florentine." Same way as Procopius speaksabout the Goths, also Alphonsus the Carthaginian and the EmperorConstantine the Porphyrogenite recount (Anat. Reg. Hisp., c. DC, Const.Porph. ref. Hachenb. Orig. Germ. n. XVIII to the end), and the samedoes Lucan (De bello civ., lib. 11).

"The Scythian Masaget does not halt at the River Ister, he rovesthrough towards the far north, to the fair-haired and light-skinnedSuevs6."

Mutually agreed with them, Lucretius expresses himself, too (DeR. Nat., lib. VI):

"What a distinction, frankly speaking, between the skies ofBritain itself

and that of Egypt, where the blue vault bows,

Or between the sky of Pont and that of the city of Gades,

and that of the country where bronzed-faced Negroes live.

Therefore, there are four all-distinct realms,

Since each of them has its wind and share of the skies."

(Titus Lucretius Carus, The Poem of Nature, from the Romaniantranslation, foreword and notes by D. Murarasu, Bucharest, MinervaPublishing House, 1981)

See also in Tacitus' (De vita Julii Agricolae, c. XI) the passagewhere he recounts about the sky position that had given the humanbodies a certain habitus; and in Diodorus Siculus' (Bibl. Hist., c. 8. p. m.212) who mentions the Gaulateils' hairs growing in accordance with thenature of the place (ex 9ocrecog). See also in Cicero's (De Divin., lib. 11,p. m. 1 23), who in his turn comes to, by very clear words, confirm quitethe same thing. "Why so? He says: a distinction between places, isn't it


ever naturally to entail also distinct offspring in people? Those we caneasily review; why are there so great differences between Ethiopians andSyrians as regards their bodies and souls, as different as their homelandsare: wherefrom it could be understood that at birth it matters more theposition of the land (homelands) than the trajectory of the Moon." VIII.At the Attendant on the Holies in almost the entire Christian Universe, atthe Royal Council that thing has been told by the energetical Nicol ausRagvaldus (the then representative of Wexionensus, sent to the saidcouncil, thereafter even High Pontiff of Uppsala (see C. Stephanus)which everyone subscribed to, a thing included in the Documentsexecuted at that Council and even in the history. Such thing also occursin the speech held there and together with the annex of a solemncontestation, published both in Latin, and in the mother tongue. D(. It isdisputed the authenticity (avrevrtmg) of the confirmation given the lawsof CHRISTOPHORUS, King of Sueonia, Dania and Norway, whichpreserved to our days in the Archives of the Kingdom (the Ablavius'Ancient History, conveyed in manuscript confirms the laws of theKingdom of Sueonia having been common with those of the Danes,since they are undersigned by the Kings of both kingdoms. Moreover,such arguments are important, since by us, the lawyers, it is understoodan eviction (evincentia) and which just "on such an occasion, almostonly at a sign (by the thumb, I guess, T.'s N.) it could suffice to obtainit" (I think it deals with a recognition / confirmation of the authenticityof the laws in question, T.'s N.)

§2. I already said in the preceding paragraph this is the writers'common opinion; that is the power of the truth entailing an unanimousconsent. And among the historians, who did really doubt it? If, for toomuch concern about novelty, you deny such a thing, then you wouldneed to deny everything: if you say it is a lie coming from the oldenones, then you have to say that everything is a lie. So, what a force morepowerful than that of the history, which you should give credit, than theold mandates conveyed to us through the monuments. And why justthem, in point now, the Goths, the Langobards and others; from there itis witnessed they have left for many corners of the world: in whatdirections and how; by the own witness of everyone, as living beings,gifted with sight, prudence, of those whose memory did not yet fallasleep, I notice as being my duty to completely reveal the truth anddissolve the misunderstandings.


§3. So, let us start with Jornandes, himself a Goth (i.e. Geta, T.'sN.) who extracted his work from ancient writings; he recounts the Gothshaving come from SCANZIA (Scandinavia of our days) just like a beeswarm (Dc Getarum sive Gothorum origine et rebus gestis = On theorigin of the Getae or Goths and the wars they waged, C. I, II, III, IV,V). He then shows us what means that SCANZIA and the nations livingthere; thus, making use of a reach vocabulary, he reveals the way theGoths left their dwellings. Therefore, he calls our Scandia a plant ofpeoples, a womb of nations. Further on he shows us the extent to whichthe eastern and western Goths have spread, although Getae by the voiceinflection (thus, singing, because they did sing their laws too, like thepsalms, proving their language to be harmonious and melodious, afeature proved also by the fact that Ovid could adapt the Latin prosodyto the Getic language; see the poem Laudes de Caesare, T.'s N.) calledthose peoples Ostrogoths and Visigoths. So, we should understand: withanother troop of Goths they left Scanzia (under the reign of King Berich(read Herich), as Jornandes mentions; things about which he spokeabove, he now repeats them on short.

§4. Procopius (Hist. Goth., IV, fragment, p. in. 241 and 248) takesout the Ostrogoths and Visigoths from the same Scanzia, as well as theLangobards (so, he added that to the same history fragment, relating tothe countries inhabited by the Goths). Same way does Procopius7,adding to other uncounted Vandals (in Tacitus' De Mor. Germ., c. II.we find them under the name of VANDALS, in Procopius and Zosimusflav&loi, and in Eutropius ovavbculoi, with the versions Vandeli.

Vinuli, Windt, Winuli), among the Goths affirming their commonorigin: q1"0001 re Etat Kat Bavoz1oz zcaz Ovzczyo0oz Kai Terathec» ("Gothsare also the Vandals, and the Visigoths, and the Gepidae", Hachenberg,Orig. Germ., XIII); that the Vandals have adjoined to the other Goths, itconfirms us an issue of great confidence (Procop., Vandal., lib. I, lib.

c. 39) - under King Gilimer, who enjoyed a great sympathy; he hadunder his leadership every and the most noble offspring of the nation;among the writers enjoying the greatest confidence is Grotius (Proleg.Hist. Goth.)

§5. Alike the Langobard Paulus Warnefridi (De GestisLangobardorum, lib. I, c. II), as himself confesses, mentioning hisnation, it proved its inhabitants (the Langobards) together with theGoths, leaving our Scandinavia, approached Scandinau. Johannes

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Boemus (De Mor., leg. et ritibus omnium gentium, lib. III, cap. 8)calls it with the same name, yet also with many others; then also inPtolemy's we find mentioned Goths living by the Vistula. Naturally,Me la too (lib. III, c. 6) calls them identically, with the same word. Thesame way does Pliny (IV, 1 2), as well as Solinus (III, 19 §i 20). Righthere, in Scandia (just how Pliny said) Isidorus asserts (Init. Chron.Gothorum) there was the oldest kingdom of the Goths (= Getae, T.'sN.) And as he very accurate mentions, it came out from the Kingdom ofthe Scythians. For that reason Dexippus (lib. II) entitled his booksdedicated to the matters of the Goths, Ta ZKv0iha ("The Exploits of theScythians") to make clear every good faith writer that historical truth(namely, the Getae descend from the Scythians, T.'s N.) And Eunapiusmentions the Scythians in a blurred language, idem Ammianus; andAblavius Gothus, in a choice language, speaks most accurately of all(Nicol. Ragv. Orat., p. m. 165 ex Ablay.) But Dion Chrysostom, in hisbook about the wars of the Goths, calls them Terucov, "Getic"8 (hereCarolus Lundius makes a serious error, for it is common knowledge thatDion lived in the I' century AD and wrote a treatise titled Feruca (GeticMatters) from which JORDANES / JORNANDES inspired, as Lundiuscalls him again and again, while the Goths (even if the same thingamong the Getae) appeared in the history certainly detached from theGetae only in the 4th or 5th century AD, T.'s N.) Let us add here Zosimusand Zonaras too, in many passages of their works; beside them, Plinyhimself counts the Getae among the Scythian peoples (IV, 12); the samewith Trebellius Pollio (Vita Galieni et Claudii), where the AustroGoths are included in the set of the same nations. Anastas comes toadjoin here, too. (Hist. Chronol.) oau9aroz 0l 2eyopevot TarOot» ("theScythians that are called Goths"). Rosendius (Antiquit. Lusit.): "Manynations", he says, "draw their Gothic names from Scania, a thingoverlooked by the olden writers and confusedly presented under the titleof Getica." Jacobus Bergomensis (Suplem. Chron.): "Nations that havebeen named by the Greek and from which Scythia and Gothia drew theirnames." Schedel / Senensis: "the Scythians from which Svecia andGothia draw their names." Heinsius, in Paneg. Gust. Magni asserts:"The more recent geographers unwittingly made a distinction betweenthe ancient Getae and the Goths. They didn't realise that the Getae andthe Goths are pretty alike and in several ancient books the authors relyon both the testimonies of the Romans, and those of the Greeks, sincethey share a common name and origin." From there Ferrarius recounts,


relating to that historical truth, recollecting the most serious \\Titerswhose authority compels like pure marble (Paneg. R. Christ. laud. dic.)

§6. But all these allegations do not coincide in every respect withour histories and the ancient Annals of Sveonia? Of course they do! AfJaphet are komne Scyther och Geier, som longs epter Kalladis Gother /och nu Schwenske ("the Scythians and the Getae spring from Japhet, andlater on, after the Goths, they were called Sueones" (according toChron. and Hist. Pat.) I now pass by the Scythian Empire stretchingover the whole Globe and about which fully recount Herodotus,Xenophon, Strabo, Diodorus Siculus and how many ever others and inhow many ever passages and whose assertions fully agree with everymajor history and national annal.

§7. About the Hispans also Alphonsus de Villa Diego The Hispanoheard (Chron. Goth. Regni p. m. II): "Gothia is in Scandia, he says, thenatural fatherland of our Gothic people, where themselves set out, andwhere they still have their Royal and State residence." To such assertionconsent Roderic and Tolet, too. (Rerum in Hispania gest., lib. II. c. 4);Joh. Lup. (De J. et J. Regni Navari, VI. 4): Alphons. Carthag. (Anac.Regum Hisp., c. IX) and others.

§8. As for the set-out of the Goths from there to Italy, Italiansthemselves witness it with one voice, which by all means served as anargument in the History drawn-up, partly printed, partly hand written,kept in the Library of the Vatican in Rome, not both in Latin, as rather inItalic dialect. (isn't it by chance just the old Romanian language, I meanGeto-Dacian? T.'s N.), in it being included the Exploits of the Goths, asconveyed to the Posterity. It did not want itself so much to bring greatpraises the Goths with elegance and firmness, as it tells us illustriousOctavius Ferrarius (Pan. Chr. Reg., p. 7, 8, and 19). Connectedtherewith also Sigonius (De regno Ital., lib., I, p. in. 11) proves that theGoths themselves would not have given birth the eternal empire of theRomans in Italy, quite conversely, since, as I kept saying, the Scythianswere the creators of Italy. Among other writers concerned with theorigins of the Goths / Getae, also counted Cato, from whom fragmentshave preserved that survive in our days, too (so, less than four centuriesago, Cato Major's book, The Origins of Rome, in which he alsorecounts about ancientness of the Getic writings, still existed or at leastfragments of it, T.'s N.) So it was not surprising when Plautus calledItaly barbarian (Poen III) II, 21). The Italic priest of Hercules he called


Poticium, the Barbarian (Poticium = Pinars, -orum, an old family inLatium dedicated to Hercules, T.'s N.), and the Italian ritual, barbarian.The Italian cities have got the epithet of barbarian, too. The Italian orRoman laws have also been labelled as barbarian (Bacchid., I, 11, 15;Casin., II, VI. 19: Capt., IV, II, 104 and III, 1, 32) and translated intoLatin in a barbarian manner. And why not should I say the holidays,too, as well as others, have been regarded as barbarian. once suchnames Nvere accepted with any peoples, except for the Greeks. Even theoldest words that were by origin Tuscan (from Tuscany in Etruria, i.e.Etruscan) and Scythian, are clearly convincingly Gothic (indeed Getic!,T.'s N.), according to Plautus., Asin., prol. II and Trin., prolog. XIX.The verb pultare ("to strike lightly"), which Plautus uses very often,comes from our pulta or bulta (Latin French Dictionary, the .5111 edition,

Hachette, 1923, provides us with the following explanation: pull°, -areis an archaism for pulso. -are, "to strike", "to knock at the door", itmeaning in Plautus "to slightly knock at the gate / door" and, whereasthe comic poet Titus Maccius Plautus, designated as an inimitablepainter of bad popular habits, lived between 250 and 184 BC, it is quiteobvious that all the barbarian words present in his comedies come fromthe Geto-Dacian language and not from the Gothic itself, Gothic being inits turn an adorned Getic, as old sources reveal it, more so that the Goths(in my opinion, quite at all far from Limdius' opinion, T.'s N.) theyappeared on the stage of the history (the East Goths and the West Goths- Ostrogoths and Visigoths) in the middle of the 4th century (350-375),with Amaler and Hermanrich, respectively (350-375), an empire,destroyed by the Huns; W-G under Alaric (395-410) invaded Italy (in410 they took over Rome); Rekkared (586-601) > Catholicism; their lastKing was Roderick (710-711). W-Goths their last king, King Teja, fallsat Vesuvius in 552; they disappeared in 601 AD, so their ruling extendedover a period of two and a half centuries. Thus, with not even a trace ofdoubt, every barbarian word used by the talented Latin comediographerPlautus is created from the Getic language, since the Getae and theDacians had arrived on the Italic soil long before Rome to be foundedand remained at home as such, to which adjoined the prisoners of war -some of them reduced to slavery - therefore the characters - slaves of thecomedies, both Greek and Latin are called simply Davos or Davus,Getes or Geta (yet there was a Roman Emperor, Antoninus Geta, amongthose seven Antonine Emperors (Nerva, Trajan, Hadrian, Antoninus,Marcus Aurelius, Verus and Commodus). Antoninus Geta (born in


Milan in 189) was Caracalla's brother, with whom he shared the reignand who killed him in 212 AD, so at the age of 23. Caracalla ordered tobe executed over 20, 000 people; he was also the murderer of the juristPapinian, because the latter refused to make the apology of Geta's havingbeen murdered (so those state rulers killing also their next relativesdescend from that hateful Roman emperor, T.'s N.) The verb mulcare("to milk") is not a Latin word, VARRO (116-27 BC, a poet and one ofthe most renowned scholars of his time, from who also a treatise on the .

agriculture, De re rustica, has preserved; so the author relies on veryreliable sources, authors that lived centuries BC, reinforcing the idea ofhaving to deal with a pure Getic vocabulary, T.'s N.), yet Gellius tooadmits it openly (Noct. Attic., lib. XI, c. 1). As neither the verb mulctareis Latin. Since, in fact, in the same way, by milking the milk is drawnfrom the teats (udder), which by a sermone vernaculo, i.e. a popularword (in Varro, however, by the words vernacula vocable it is meant"Latin words"), we say mulka, molka (Thys. and Gronovius in Plautus,Stich., III, 1, 19; Fragm. Legum Sueon. et Goth., c. XVI). There aresome allegations that mulgeo and mulceo CI milk") herein and mukto ormuko ("I punish") would come from the Greek apayw ("I milk"), whilein fact it is suitable to look for a common source, first of all, in Scythian.Halophantam, a word we know it occurs in Plautus (Curcul., IV, I, 2),as well as in Salmasius and Scaliger, as the commentators of the samepassage, (but that word can perfectly be derived from hal and (ante andwe regard it as wrongly connected to the Greek o2o9avvig, a word thatappears neither in Bailly, Old Greek Dictionary, Paris, 1929 nor in E.Legrand, the ample modern Greek dictionary, Paris, printed about in thesame time period; I suspect it being a pure legal term, used in the MiddleAges, which could be found in a specialty dictionary), meaning "therequirement to appear before a court of law", "to pay a bail forsomeone", "vessel", an expression originating in Sueonia and which canbe connected to a similar wording occurring again in Martial in his 9`11book, T.'s N.); same stand matters with the word bustirapus (originallymeaning "thief / graves desecrater"), Bust-ei-rapr, which in the oldGothic language, i.e., Getic means "man", is used by Plautus with thesame meaning of "bald man" having no hair on the head to be entitled tobe called a full man (vir bonus); in Plautus (Merc., V, 2, 85, and Rud., II,II, 9) the word MACI-IAERIA is used with the meaning of "smallswords", it being the old Gothic word MAEKER, where also the Greek,uaxwpa ("meat chopper") took it from; de socco, socca (from the word


soccus. a special low boot put on by the comedy actors), used by Plautusin his Boastful Soldier, last act (comp. with Mercat., V, II, 85; Rud., II,

9 and Edd. Havamal., LXXI) is Scyhtian by origin, and the GothicSOLA (see Bacchid. II, III, 98) answers perfectly that word (we shouldnot forget that always in question is a Geta or a Geta too, when he saysGoth, T.'s N.); SCURRA ("buffoon", "sycophant", "trickster") whichamong the ancients meant "to utter idle talk / sarcasms to trigger thelaugh of others", takes us to the meaning of SKURA of our nationallanguage, meaning "prattler", "babbler. " Yet what status have otherpure Scythian (i.e. Getic words, T.'s N.), which occur frequently inENNIUS, PLAUTUS, CATO, VARRO and many other authors, fromwhom we quote a part: vinnula, cista; cistula. cistellula, hems, herilis,hexes, herediwn, herediohan, caput, arca, arcula, cippula, nasus,denasare, casteria, claro, clarifico, claritas, claror, claritudo,clarigatio, mundus, mundare, vocare. advocare, fallere, velare, stygius,carter, carcerare, gelu, cura. curare, stare, urbane, turbare, nomen,nominare, meminisse, taberna, tabernarius, talus, catc, nicere, nere,nictare, sputare, insputare, caupo, stega, puteus, potus, putus. putilhts,baltheus, pipare, pipire. boreas, rica, ricula, ricinium, achenins, bola,rosca, pellis, palla, pallium, pallula, palliolatus,paludamentum, paludatus, palatum, palatium, specio, cum compositis,specto, speculor, spiculum. speculator, speculum, specus, spelunca,species (a majority of those words also occur in present Germanlanguage - fein, kiste, Kapitel, klar, Pa last, Niere - not only inRomanian, proving once more that our ancestors shared a commonhistory with the Germanic nations, that we lived in the same regions, theVlacho- Geto - Dacians and Carpian nations spoke almost or quite thesame language as the Cimmerians, the Celts and Teutons, the Geticlaying in fact at the bedrock of all, in its bosom having been born thewriting, too - T.'s N.) Reverting to the ancient word PAN analysed hereabove, we found it is at the same time, Greek, Italic, and Germanic,since originally it is a Scythian / Getic word, i.e. Getic. To the Latinlegere ("to read") it corresponds the Greek Aeyetv and lesa / lasa in our

.language, and in Wulfila legunt ("they read") (Math., VI. 26) occurslisan. Zythus, and in Diodorus Siculus ZAN is neither an Egyptian nor aGreek word, from ew, meaning "to boil", yet pure Gothic (i.e. alsoGetic, T.'s N.), since the Greek Zw9og reads with us seth sodh, where this expressed by th or cfli (Arngrim confirms it, lib. I, c. III) and from him,also Verelius (Runog. Scand., c. VII, c. III); hence has formed the verb

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sieda, sieda, in German sieden, meaning "to boil", "to thaw. " We say,for instance, a drink of boiled barley; the Greek tam; in Latin zero ("Icrush, crumble, grind") comes from our verb teira / tera, wherefromhandiera ("to grind / crush by hand"; Om or Mc Olvoc (-pile","accumulation") is said to come from Om, meaning "plenty"; for such aderivation I won't give a dime, because it is clear to me that it comesfrom the Getic tina, since in Cicero (Orat. cont. Rull.) we have cogere("to gather") and coacervare ("to pile up"). Even the noun monies("mountains") is used as an equivalent to maximi ("the biggest"), acervi("loads of cereals") in Plautus (Pseud., I, II, 55). The Latin aevwn("duration", "time", "century") conies from the Gothic/Getic eiwe and isquite close to the Greek wow and the Arab avan (thus, there could bebuilt whole sentences in ancient Getic language, based on thoseextremely valuable etymological formulas the current Romanian alsokeeps the ancient Getic word ev, T.'s N.) Compare to what Celsus says(Com. Eccl., p. I, c. 8 dealing with a philosopher renowned for hisattacks against the Christianity, who lived in Rome in the 2nd centuryAD, under the Antonines). I now refer to Plato (Crat., p. m. 319) wherewe may find several Greek words received from the barbarians; I alsorefer to Dionysus (lib. I, to the end) who clearly asserts Rome having atfirst made use of the Greek language, wherefrom many words penetratedthereafter into Latin, mixing up with Latin (so, the Latin language hastook a lot from the old Getic both directly, through the Geto-Dacianpopulation in Rome and indirectly via the Greek language, T.'s N.) Ialso refer to Julius Caesar Scaliger (an Italian philologist and doctor, oneof the many scholars of Renaissance, 1484-1558, author of a brillianttreatise of poetry, T.'s N.) from whom we learn that old Latins took overuncounted words from Magna Grecia. I also refer to illustriousMorhosius (lib. De patay. Liv., cap. XI) who conveys to us theinformation that in Italy have existed more languages: those of the nativeslaves, but originated in other regions, as well as those of the house;each of them had its own language, an opinion which I fully agree to, yeteager to underscore that many of the Latin words were of Scythianorigin. Even the odd number conies not from the Greeks, but from theScythians instead; erudite people hav6 shown already that both theflexion of the verb, and that of the noun in Latin have a barbarian origin,for instance; karkar, karker, karkeris, karkeri = carter, carceris,carceri, ("jail, of the jail, to the jail"). In karkarai, according to Wulfila(see also the Glossary by Wulfila The Goth, as well as the ancient laws


Codices Pat.) ai reads like being an e, in carcere. as the soundsthemselves an and ai read e: namen, namnis. namni = nomen, nominis,nomini ("names, of the name, to the name"); father, fathris, fathri =paler, patris. pain ("father, of the father, to the father"); mother,mothris, mothri = mater, mains, coati ("mother, of the mother, to themother"). And in verbs: im, is, ist = sum, es, es. ("I am, you are, he / she/ it is"); vidiau, videis, videithf = video, vides, videt (= I see, you see, he/ she / it sees); vastiau. vastis, vastit / or vasty! veslio, vestis. vestit ("Iput on, you put on, he / she / it put on"); au among the Goths reads like oor 6; haba, habas, habaith = habeo, babes, habet ("I have, you have, hehas"). from the Gothic haba it came to the Latin habeo; therefore baba ishabeo, habas - babes, habaith - habet, habam - habemus ("we have"),habaith - habetis ("you have") and habant - habent ("they have"). Hababecame today's haver. Pretty sure thing, habetus is instead of avitus("had, held", but also "stout" in Plautus) and babe instead of ave ("mayyou have"), according to Non. And Bongars. Ad Justin. (lib. I, c. I, 4).So, it is easy to connect things together in such a way, as to concludethose words not only having pre-existed in Gothic (Getic), but also theyhaving been adapted and translated in Latin rather at the mercy ofanyone; even the acceptation of the verb is often construed in Plautusand Terentius a little too boldly, when they want to say that a woman hasbeen had (haben) it is added cum colt ("has been possessed / has unitedthrough a marriage"), which in our old laws would be expressed withsome chastity and never would be elaborated in such a manner.

§9. It is now the Francs' turn, about which many convincingauthors speak, among whom Freculphus too (loc. cit.), who makes clear,"they have arrived thereat from the island of Scanzia (= Scandinavia)which is in the womb of the nations, that an exodus took place, by whichthe Goths and the other Teutonic peoples have left, as proved by theirlanguage and idioms." The first to live in France were the Celts (suchthing happened in the 1' century BC, T.'s N.), through whose yoke theaboriginal population, the Gauls, have been submitted and eventuallythey adopted Franc names for themselves. Nothing more true than this:that the Gauls of Gaul or Galgavia have been useful to the Sueons. SeeAtlant. Cl. Rudebeckii (c. XXXVII). It has been called JOTNAHEIMor RISALAND, i.e., The Land of the Giants, as certain fragments inancient histories have sufficiently proved. They have been called Resarand even Kallar or Gollar, and the region itself Kai land and Gaul land. Itis clearly written in the Eddie documents; according to others, they


called Gallen. and Geyte or according to other allegations, Geter, Gelleretc.; even by the name of Kimbrar, Kappar and Gallar. Hence the nameof To Aaroz, Gauls, Galatae, EVIIEKElc Kal ASVKOI ("tall and fair-haired"),claims Diodorus (Bibl. hist. E. m. p. 212). As we shall see, a samestatute shall be granted the Trojans, like in the case of Gauls' origin,who lived in the Celtic Gaul, an opinion unanimously accepted. TheTrojans are the same among the Sueons, and Troy is the capital of theNation, a monumental city of which nothing preserved but ruins, oncevery powerful, as a seat of the kings of Uppsala, wherefrom Uppsalakongr ("King of Uppsala"), as being a Sueonic king of the whole Globe:among the ancient monuments wholly trustful, we quote the foreword tothe Eddic writings, having exactly the same significance with DiodorusSiculus' claims (Bibl. hist., e. m. p. 132), that the Trojans spread in thefields have gathered at one place, elc. iroitecog 71-eptifkAov sau reptfloiv.IkpifloAri, since Troy was surrounded by walls; the verb reptflaii,o) isformed of wept, "around" and flaA2c, "to throw", "to build", since itlooked like a well built castle and principal place of defence of thestronghold (Kaaoc), so zeptfloAov designates Troy9. I said Uppsalakongr, where the noun Uppsala is a plural. This way stood mattersalways, the singular never being met in ancient authors; therefore, italways should be written UPSALIAE, in plural, and not UPSALIAS orUPPSALA, in singular; the plural again is used in the case of othercities, like ATHENAE, THEBAE, SYRACUSAE and other towns alike.That is too the origin of Trojan colonies (R. Magnus Ericus' Law Book,Eddic Writings, legends 3 and 7). According to Monaster (Chron., p.m. 113), Homer (II., in different passages), they have been the Goths(read Geto-Dacians, T.'s N.) from the family of which the Trojans cameout. Homer, as an author of the epic on the Trojan War, madeannotations not so much about the Greek bodies as especially theTrojans' ones, they being very stout and handsome at that time,resembling the gods, qualities they may have lost in time (note thatHomer was born 169 years after the Trojan War, we learn it fromHerodotus, who dedicated him a little book, On Homer's Life andWorks, T.'s N.) We may frequently find in Iliad annotations like ozo-zvvv flporoz E107, "those look now like common people, that is thedifference the centuries have marked" (See also Val. Paterc., lib. I, c. 5).Sure thing, they have been called Gaullar, Jottnar, GEITAR, GETAR,from Ga, GIO, Jo etc. (so, the same etymon as in the case of the Geticword, T.'s N.), i.e., they have been called Earth, for that reason they


having been called by the ancients Giants. SO17S of Terra. Tiyag ("giant-).from ye ("earth"). which in the Doric dialect is ya. meaning the samething (see the Eddic texts, the legend V, 18) and Diodorus, Bibl. hist.,III, p. inn. 142).

Here are some lines by Hesiod (Theog., V, 147 and 183):

6 Ocrral yap pa0a,myyec wreo-rvOev azparourraz.

17acia; decaro Two rcepnrilopevoiv cS'evravraw.

Tervar Eplvvvc re xparepac payai.oc TE Ttyavrac.p

The popular version reads:

All that heap of tears shed, mixed with blood

all the Earth sucked in, in order for them to, yearsthereafter,

return to him as sturdy Erinies and great giants."

Orpheus himself masterfully sang the Giants fed by Terra alsowith the blood in the skies.

aOvveKa yqc EyeVOVTO icaz aiparoc: ovpavrozo» (Orph. I, 8, s. s.)

In the same way opines Tacitus, too (De mon Et pop. Germ., c.II), like other IN-liters, when speaking about the origin and customs of theGermans: "They extol in old poems a god Tuiston, grown on Terra, andhis son Mannus, as the creators and founders of the nation's origin"(Tacitus., d. 1., c. IV, and lib. II, Annal., c. XIV); they are very stout,underscores the Latin historian; "their look is savage" (Histor., lib. V, c.18; c. XI, Vit. Agric.) Let us hear also what Saxo Grammaticus, theDanish says (lib. 11, p. m. XXX): "Here are the cruel and fierce-eyedGoths, their look likewise, threatening with their aquiline helmets andnoisy sticks."

Claudianus (lib. II) ads about the Goths living in Phrygia, how,together, among the Ostrogoths and Guthini, they farm the Phrygian

field...

Therefore it is fitting to give attention to the codex manuscript.Which particular way there can be distinguished the Giothars from theGuthars (see except the very old law fragments (Kunungsdr. Vpp., c.XXIX, c. 1) and many other documents). Region Smaland (a country in


south Sweden, located in the Gotaland peninsula, T.'s N.) called Ginn(as it called once by Ptolemy, we learn from the foreword at JoannesMagnus' History, first book to the end). There it was the strongholdcapital of those Colerus (a commentator of Tacitus (De mor. Germ.,cap. XLIII), comp. with Homer (II., III, 96, f. f.) and Virgil, Aeneid, p.in. 1 52), called it Cahnaria (CALMAR, a stronghold and port in southSweden and capital of the province with the same name, T.'s N.) Rightthat is the brilliant Trojan stronghold Troja, having strong walls. One ofits gates is called Skaear (Scheana Gate), in Greek Dcatal, in LatinScaeae, the vaults of which have been praised by Homer (II., III, 96, 30passim) and Virgil, (Aeneis, I, 2, p. m. 152).

"With barbarian gold and through spoliations the renowned gatehas been built." And yet, Virgil too (Aeneis, c. III, v. 1-3):

"After the gods deemed it right to ruin the power of Asia,

through no fault of it, by exterminating the Priam's people,

When Ilion perished and TROY sunk in smoke..."

(from a Romanian translation by G. Cosbuc)

According to Hachenberg (Orig. German., I, 28; Laz., De Migr.Gent., lib. III), the Trojans or Phrygians, Cimbrians and Francs wereoriginally one people; just for that reason it is about the PhrygianCimbrian language, i.c. the Teutonic language first spoken at Troy.

We also learn from Virgil (d. I, III) that all the holy things, theTrojan deities, are in fact those of ours:

"The son of Tros and interpreter for deities, you, the skilled in

Signs given by the laurel, the Phoeb, and the holy tripod,

Given by the stars in the sky, by birds' flight and song."(from the Romanian translation by G. Cosbuc)

§10. Petrus Trecensius Gallus (Rud. N. praefat. ad lat. leg.Ragvaldus' version), praised somewhere here above by JoannesMessenius, recounts more ample the Scandinavian Goths: "The ancientones called those nations, the descendants of which have populated themost part of Europe and Asia, rather Getae than Goths." A tooscrupulous censor rejected such an opinion. It has been in turn defendedby Cicero (Verr. Divin., p. m. 56, Sturm Publishing House) through the


following words: "...although completely oppressed and ruined regions,still populated." Then, Gallus said the same thing, "There is up to ourdays a very large region, reaching to north Norway and Dacia, and in theother parts being surrounded by the planetary ocean." And yet, how itdiffers from Sveonia: "...that nation, he says, is very strong, since by itsmilitary power has subjugated most of Asia and Europe for long time,only being scared by the courage of Alexander the Great of the Greekswhen he attacked them. Even Julius Caesar's invincible power, whodefeated the Gauls, was terrified by the German fighters united with theDanes, the Britons, the Norric Goths and northern peoples, as well asother nations. Among them there were also the Amazons who marchedin front of all, as recounts Orosius and Isidorus" (lib. XIV). Ferrarius,above mentioned, abundantly confirms all these qualities of the Gothswandering around almost the whole globe. As for that femalepopulation, I told you more here above. Sure thing, the writers recall itunanimously, having only words of praise for them. They have comenow in the Smalandian Verendia (the Country of the Amazons,according to our ancient writers, is Kuen land and Konogard. See alsoVerel. Hervarar, the legend c. I, where our forefathers call itConogardia), in very vast lands, enjoying the esteem for the ancientphysical power. As for the silk military fascias, they call feitteckn; thesewomen wear them at feasts too, as I've seen with my eyes, and as for theheredity concept, they are admitted, dealing on equal terms with men; asregards other things, they are worked out based on a commonjurisdiction for women / confused = promiscuo jure I (I suspect somekind of agreement between them, ad-hoc, at random, T.'s N.), accordingto Joh. Magn (D. praefat. C. III to the end; Adam Bremens, De situDanorum et reliq. Septent. Reg., c. LXXVIII and XC.)

§11. About the Cantabrigiensi Britons (Angles), Cl. Seringham(De orig. Anglorum c. VII) he says: "Those are the Getae whichafterwards have been called Goths; setting out from the ScanzianPeninsula, they were the first to occupy the neighbouring islands. Fromthere they left for Chersonesus and the neighbouring regions, which ourancestors had left some time before; until they came there, those regionshave never before been inhabited by other nations." (Id., c. I and II, 5).The same thing he recounts about the Anglo-Britons who spring fromthe Angles (so the Dacians always will be the same as the Getae, and theGetae one thing with the Goths, T.'s N.), who at first were called by theold Britons to help, against whom they had to wage a terrible, long war


and through many battles finally they have defeated (for such reason,many authors praised them; among them Arngrimus Jonas too (Criin.,lib. I, c. III). "These letters (i.e., the Gothic Runes) I do not relate toNorway or Iceland, but to the tongue called Danica, still spoken inDania (and also in Norrigia), now Norvagica, or even to that oldGothic", which even in that time I think to have been spoken all over theAretinian country (in ancient times Etruria, with its later developedcities: Tuscany, Arezzo..., in any case, in the Antiquity it was inhabitedby the Etruscans, T.'s N.) and extended to the neighbour peoples; idemEngland, Scotland, Ireland. Since about Angles it is very clearly written,being about that language of Norway also used in Wilhelm Nothus'time: such things are alleged by Arngrimus (Criin., lib. I, c. 3).

§12. "In no way we are dealing with a Scottish name fraud, if headmits himself as a descendent of the Goths / Getae, while the mostpowerful Hispanic kings are glorified as ones that took away the coat ofarms from here; even the most noble of Italy draw their stock from theGoths (i.e. the Getae, T.'s N.) or deny their origin; and subsequentlyeven Emperor Carolus Quintus used to claim that the nobility of thewhole Europe set out indeed from Scandia and Gothia throughfiliations." So spoke Camdenus (Britann. de Scotis, p. m. 40 and thefollowing). Emperor Carolus Quintus, in his letters sent to KingGUSTAV I of Sueonia, also containing some memories, confessed thatboth he and his kind spring from the Gothic stock. Concerning suchdescent, some princes have been more ambitious, as Munsterus recounts(Cosmog., De Regnis Septent. lib IV c. XX): "... the Goths' glorycomes from Scandia", and the Roman Empire is an absolute result ofsuch Goths' glory, which, upon penetrating by foot in Italy, they havelaid vast Rome and maintained their reign many years over Italy; theyoccupied Gaul, established kingdoms in Spain and raised the most nobleprince houses (in fact, Spain has been invaded as early as 600 BC by theCelts, a German population group, which upon mixing with the Iberiansgave birth to the Celto-Iberians; in 19 BC, the whole Spain has beenoccupied by the Romans. In 400 AD the Alans, the Suets and theVandals overran - all of them being German ethnical groups, which in415 yielded their places to the West Goths, which formed a kingdomdestroyed in 711 by the Arabs, from their kingdom only lasting a strip tothe north of Spain; thus, Spain owes a greater part of its culture theGerman peoples, i.e., including the Geto-Dacian, T.'s N.)


§13. About the Germans as a nation, here it is what Paulus Fagius,himself a German, claims (Lib. De Meth. Hebr., p. nn. 56): "... theGothic nations (peoples), everywhere they may have come with theirarmies, have also brought their language, either fully, as it is spokentoday in the German regions or corrupted, as it happened in Italy, Spainand Gaul." Only recently it was proved (it is likely to be a work issuedaround the year 1687, when Lundius published his book, T.'s N.) thatthe Teutons were born from the Goths (meaning the Getae), see alsoGulielm. Postel., De origin., Versteg., annotated by Cl. Shering. d. d. c.VII); according to Versteganus, in Scanzia never have any peoplesconfederated, recounting the number of the people of Germany being sogreat, that it would be necessary to establish colonies or, by the word ofthe author himself: "that they were constrained to seck habitations morenor Cher ly", it meaning they have been compelled to leave theirfatherland in the northern regions for housing reasons: that was the stateof affairs. The whole prosecution background concerning that item isdisclosed in court by the above praised Cl. Seringham yet where, by hisfellow compatriots' testimonies, the charge has been rejected prettyconvincing, and the rationale, if anymore, is vehemently denied, too.

§14. Similarly, the Svizers (the Swiss), and the name itself revealsthe origin of the people, since it is about Svevia that we deem by rightand as a matter of fact, on juridical grounds, as being ours. Stumpfiushimself, since long a renowned writer of the great and flint like Swisspeople, for such being praised even by Hachenbergius (Orig. Germ., q.)0C), quoting from the ancient author Gilgus Tschudus, plentifullyconfessed that the Suevs' ruler, accompanied by a lot of people,descended from Scandia, gave his name, regarding it as holy, noble andeverlasting, the places he crossed, as well as their inhabitants. And JuliusCaesar Scaliger (1484-1558; not only this Scaliger, one of the mosterudite Renaissance men, a renowned philologist and doctor, and alsoauthor of a dissertation on the art of poetry, called Julius Caesar, afterthe name of the famous Roman general, who was said to have descendedfrom Venus and Anchises, but also Pope Julius II (1503-1513) andaccording to the works they have completed, it clearly shows that namesto have been fated, T.'s N.), since in the funeral oration held in public inthe memory of those Germans fallen in the battlefield near Vienna, wecan read as follows: "Wherefrom do our days Swiss come in fact? If notsomehow from the villages of those, yet also from the neighbouringstrongholds, very powerful, in Svecia, which the citizens occupied, so


under the influence of their and their fatherland name, they have beencalled Svizers." No doubt, the distinguished and loaded with praisesscholar Hachenbergius, in his work, On the Origins of the Germans,by way of all kinds of reasoning, based on reason, no doubt by right,draws the following conclusions: "From these it clearly results that it isdifficult to deceive them, since the Germans ar a native, honest,enduring, and fair nation, as it may be easily seen. Neither the Germansnor any of their nations plunged into actions for the sake of the glory ofsincerity. The more recent ones spent the century in wars, so that theSpaniards, Italians, Gauls, Svecians, Danes and Hungarians, havingnested in Germany, coming also by the right of the marriage, have mixedtheir blood with that of the Germans. That way it might be explainedwhy a great part of them, if you want to LOOK INTO THE PRIMARYORIGIN, one almost cannot tell them apart from the Germans, because,in fact, they descend from the common mother of the European peoples,i.e., they came from Scandinavia; this is why that great Swedish KingGUSTAV ADOLF, in 1627 urged the German army to come back to theold regions, shared by the Swedish and Goths alike, under thejurisdiction in effect (utendi jure)." Such is a fact properly mentioned byGoldastus (lib. II, c. V, De Boh. Regn.), when he wrote that theGermans have complied with an order by Gustav Adolf to come back totheir native places. It is therefore about courage to give credit to suchand other legends alike that, childishly fabricated; identically, it is notadvisable to deny them without a prior judgement. "Neither are happierthose taking refuge in other places, be it that endless wilderness of Asia,to regain the'unknown race of the origin of their people, to so avoid anywrong theory on the birth of the Goths and Huns; as they are known toeverybody through a vivid proof too, of the Nordic peoples, the Gothsdraw from Svecia, being born in that kingdom, in which even today laststhe race of that people, preserving the same names." These were thewords of sage Werdenhagens (Rerump. Hanseat., p. III, c. 1). Asregards the name of Semnonwn, a name by which are designated ahundred of inhabited villages, as Tacitus wrote (Annal. and Lib. Demor. Germanorum), a region in the Kingdom of Sveonia, calledSemminghundra, witnesses until today for such old toponym. All thesame stand matters with the other Svev nations, which I have discussedhere above.

§15. Even the Danes neighbour with them; proved both by thepeople that remained there and the blood. Why should I recall the land of


their ancestors, since themselves admit what is confirmed by the oldchronicles of Sveonia, the lapse of time, the oral tradition. and thefurther course of affairs, and by literary monuments that truth hasclarified beyond any doubts (V. Sambl. Swenst. Cron. in vita Herici I,at the beginning and Chron. Rhythmis comprehensum in ejusdemvita.) I also refer to an essay recently published by me and annotated byRachelius and Hachenbergius; in a book by the latter, (Orig. Dan. Et

n. XII) the author says: "So, as well as we hear the Nordicwriters recounting the Danes and their exploits, we learn that the Gothsor the Getae, after having left the Scanzian Peninsula, led by Erich,occupied the neighbouring islands at first. It was then that the Danic (i.e.Danish) nation has established and the whole region along the Baltic Seawas alike populated by the Danes (Danish)." In witness lay the writingsof renowned historians, among which the Danish Saxo Grammaticus,too (History of Dania - Saxonis Grammatici sialandici virieloquentissimi, in gesta Danorum, Francoforti, Apud AndreamWechelum, 1581, lib. II, p. m. 30 ff., but especially in Book I, T.'s N.),in which it is recounted about the undefeated power of the Goths as acertainty.

§16. All the same could be also said about the Moscowers, sincetheir language drew on the issue of our language; that truth of theirHistory is confirmed by Sigismundus Baro Herberstenius (of Helmold.Snorr. Olaf. Tr. and Hervar Saug. Verel., in the notes of c. I, Herv.Sigism. Bar. Herberst., in Hist. Mosc. and Hachenb., De orig. Sved., c.XXIII, to the end). Hachenbergius recounts - a report received by thewriters with an unanimous consensus - namely the Goths left ourSueonia taking with them over the whole Globe the fame and fear oftheir name and the fact of being surrounded in everybody's admiration.

§17. "Nowhere in the world, on the whole Globe, we don't knowto have been ever mentioned the name of Gotlandia, with its regions andthe name of the Ostrogoths' land, West Gothia or Wisigothia, in acontext different from that of the power of the boundless Kingdom of theGoths; and Jomandes, Ablavius, Dion, Procopius, Agathias and otherswho wrote about the Gothic/Getic History claim their abode to be in thatnorthern part of the world, where the Goths (the Getae) have settled forthe first time in ancient times." Those were the words of Chytraeus(Foreword to Herod. and Thucyd.'s Chron.) Should I look for anythingmore clear or trustworthy? What could be ever said more favourably

259

Germ.,

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about our laws or the local people? If I'm not wrong, all the same is themeaning of the words in the beginning of the first chapter quoted fromKonungs br. EE, "Konungsbr. Twenne aro Gothai Swerike / Ostgothaoch Weistgotha: Ey finds Gotha Nampn i sterom Lando fast standandeuthan i Swearijke: Forthy at aff them uthspreddis Gotha Nampn inannor land / som Skriffien sagher." ("The Goths, so they having beencalled until now, are denominated by those two nations in the Kingdomof Sveonia, the East Goths and the West Goths. And they do not even -

define two different nations that would have remained as such to ourdays, save for Sveonia. So, from them the name of the Goths has spreadand propagated into other regions, as historical documents assert it".) So,they became extinct, since nowhere in our days is still used that obsoletename (of Ostrogoths and Visigoths). Anyhow, where there is need tomake distinct the name of that people, it kept, since by arriving atregions very far from their fatherland they took it with them to Dacia,Moesia, Italy, Spain, and everywhere they settled it has preserved assuch.

§18. About in the time of Sarug, the grand grandfather ofAbraham, an exact number of years after the world having been createdby God and / less ICCCC (1900), as recorded in the annals of the ancientfatherland: "Via lifde Saruch goder madur /Abraham Patriarchas fadurfadur": (The first of the Goths that broke apart were those who leavingthe port arrived at the Baltic Sea shore.) In the following passage thatreached us out of a series of ancient scrolls, we may learn some wordsrelating to the foregoing context:

"Aig war i wataltan nakor til

er plugm mundi tha weinda:

Gothana ginstan Heirikr mild

Togh utan Ruining uthseandir. "

(These lines we find rendered in Latin in the History de omnibusGothorum Sueonumque regibus by Joannes Magnus Gothus (c. I, cap.8, in Vita Enid I):

"The Kingdom of Dania was arranged in colonies. -

as long as in the fields of that region

I ordered the Gothic/Getic peoples to live,


However, under no king. "

Comp. with Olahus Magnus, Historia Septentrionali b usregionibus... , c. IV, cap. 27, c. V, cap. 1 and Johann. Messen. Spec.Sueon., c. III; Petr Upsal., Chron. Sueon., lib. I, cap. 6 and Chron.Dan., Hauniae edit, An no Christi I CCCCXCV (1495), in Vita Hume li).

(The most important thing to be noted in the Gothic, i.e. Getic text,seems to be the word plugum, which Joannes Magnus returned by thesynecdoche agros = "fields", in accusative, about which we know to beone of the oldest Geto-Dacian words, plug, which we may find again inpresent German in the form of Pflug; the best proof that things are thisway is that to our days that word presents identically with the ancientone; moreover, that is the case of many other words and syntagma,among which also the demonstrative pronoun ista, occurring also inCato and Plautus, preserved identically especially in the tongue spokenby the Moldavians and Bukovineans, T.'s N.)

The second abode of the Goths that left their native place was theVistula River flowing into the sea nearby the Dantiscus Bay (it is indeedthe port city of Dantzig, situated at the Baltic Sea bay with the samename, near the mouth of Vistula T.'s N.); the third place where theGoths settled was Transylvania and Dacia; the fourth was in Thrace; thefifth in Pannonia and Moesia; the sixth in Il lyria, finally, the seventh wasin Italy, from which they have moved to Gaul and Hispania andoccupied their regions (that configuration of the Goths' scattering overthe Globe matches exactly the regions occupied in olden times by theGeto-Dacian-Carpians, Etruscans, Pelasgians, and other nations relatedto our ancestors - first of all German, according to every ancient sourcestarting with Homer and Herodotus; a repetition of the ancient history inthe Middle Ages by the Goths (i.e. the Getae / the Getae too) isconfirmed inclusively by our days English historians, among whichAndre Maurois too, a name in the matter T.'s N.) See, except the oldenauthors, already mentioned, and Chron. Vetustum Sveoniae (c. II andIII), Smabl. Minst.; Klint. Kron. In Vita Er. I, and the following twokings, where there are also enumerated the subdued kingdoms as far asEgypt; Minus (Prosody Dissertation) by Kranzius (Hist. Svec., lib. I, c.2), Joh. Magn., lib. I, c. 14 and 15; L. Paulinus (Hist. Arct., lib. II, c. 6and 7, lib. III, cap. I and the following), Joh. Bazius (Hist. Eccles.Sveog., I, 1), Lazius (De Migr. Gent., lib. X)., Werdenhagen (DeRebusp. Hanseat. p. III, c. 1 and 24), Ambros of Mor (Chron. Gent.,


lib. XI, c. 1 and 12; lib. XII, cap. 16). It also should be added hereCassiodorus and Eutropius (in Gal lien.), Jacobus Zieglerus (Scand.),Barcaljus (Icon. Anim., c. VIII, p. in. 97), Hachenbergius (Orig. Germ.,n. XII, XIII and the following) and Bertius' Tabu las Geog. (lib. II,

Descript. Goth.) as regards one of theirs longer expeditions. HenceHug. Favol. (Theat. Orb. Terr. Sept. Regn., p. 130): "Lycaon'scountry, neighbouring the Aquarius' cart divided into different sea baysby a huge movement inside it has the dauntless Svedosians (Swedish) -and Goths that once subdued the Latin people with an armed battalion,when the blind fury destroyed with more boldness the Ausonic shore andorchards by Vandal and Gothic plunders and which, by a long state ofliberty, stirred the still peoples and emptied by their own force the oldcity of Rome."

All the same says Gulielmus Xylander Augustanus in Epigr. Dist.IV: "Who doesn't want to know, from the very origin, the matters anddeeds of the Goths? Scandia, which lies not far from the North Pole,separates the Teutonic shores from the Baltic Sea. From there set out thegreat and numerous Gothic people and have disseminated all over thecountries and by the force of arms surrounded the world as a victor, withhuge harshness devastated everything and subdued kingdoms tothemself, taking possession over foreign peoples and their home places -and so, by their own forces they accomplished everything they wished;witness is the vast land of the double Sarmatia (a matter of, I guess, boththe European Sarniatia, and the Asian one T.'s N.) and the whole regionneighbouring the Scythian land and all the regions to the east towardsthe polar axis and districts stretching far away and the long shores ofAsia and everything that may be seen at Pontus Euxinus and up to theCaspian Sea and Europe with all its peoples, Thracian, Dalmatian,Dacian, and the rich Gaul with its triple field; Rome itself, the formercapital of the world, was then destroyed, since Italy, once defeated,proved to be weak."

Here is also Franciscus Bac., De Verulainio (De vicissit. Rerumferm., LVI), who involuntarily speaks the truth when saying, "Fromhere it clearly results that the whole northern region of the world, by itsown nature, is more belligerent: either such quality can be ascribed itdue to the north hemisphere stars or the neighbouring of itscircumference in the northern parts with the southern parts (as shown sofar), mostly occupied by seas or (which, in fact, is very clear) due to the


chill relating to the northern climate. And just that, from which arise anyother causes, freezes the bodies and sets the souls on fire." He, the Goth,had that extraordinary wish to fight, with which they arouse always andso set out all that violence, as accounted. There is also another reason:the prevalence of births compelled them to be always in search of newplaces to settle, therefore they have spread into other regions, which theyappropriated. Here is what the same Franciscus Bac. says further in DeVerulamio, "Since the lots of warlike populations grow larger and larger,as a result of their continuously having descendants, the daily foodprovision being also in the future a hot problem, it was very naturally forthem to always be in search of other and other new land to settle and toso invade again and again other peoples - which the northern peoplesused to do usually: the destiny being sealed, a part of house matesremained, yet the other was meant to migrate." However, neitherconcerning the election of a man worthy to lead they did not fail, evenhe was previously chosen (I guess, in such a context, the Latin Deus ofDeorwn migratio, had the meaning of northern populations migratingtowards south: the Getae, Scanzi, Gothi... T.'s N.), since they were notat once meant to be leaders and together with an army ready to fightleave our fatherland - if I don't speak anymore about it, then the abovepraised histories speak by themselves; the one that fate would havetouched, that should leave (and possibly die) in remote regions of theworld. Since what belongs to the first expedition of the gods, possibly tohave taken place, according to a reasonable calculation, and not howsome national writers have recorded it, in the year 2400 from theCreation of the World or, according to others, in 2492; a few speak,howeve, about the year 2527, the most of them about 2530 or 2531 - asthe above praised authors recall it. In witness whereof we have also theoldest law codices in manuscript (Membranae legum vetustiss.), whichdates it around the year 2200; to which should I firstly consent; hard tosay.

§19. As for myself, I adhered to the opinion of those mostcultivated writers of all nations and more ancient than others, relying onvery convincing (and so, trustworthy) things and literary monuments andwhose authority was never doubted by any of the erudite literates of theAntiquity; as for me, I am astonished to see me opposing a couple ofmost recent ones, among which the prominent Bishop Piasecius(Chron. Gest. in Europ. Sing., p. m. 48), Antonius Bonfmius (Dec. I,Rer. Hung., lib. II, p. 33 and the following.) Goropius Bekanus (lib. VII


in Got. Dan.), Cluverius (Germ. Antiq., lib. III, d. 34), Pontanus(Descript. Dan., p. 607 and the following) and others in what they wrotein the last years, among which also illustrious Christophorus-Hart-Klioek(Dissert., III, De orig. Gent.) and the most noble Philip. De Waldenfels(Select. Antiquit., lib. X. c. 9). Since their reasons, partially ridiculous,like Piasecius', who alleged the Sueons, although living at KingSigismund's Court, have not understood the monuments of the ancientGoths; partially by denying the solid data of the Gothic people universalhistory (see Bonfinus, Cluverius Pontanus Becanus, etc.); partially; bybonds at all futile and useless, completely lacking a solid ground, as wecan realise very well. That regarding Cluverius, Pontanus and others I'vebrought up, shows by nothing to be facile and childish; from publicassignment, it has been rejected by Sheringham (Diet. Discept., c. XI),even submitted to discussion in Accusation along with the sameargument used Boxornius in his dissertation; and even these: Cluverius'dreams, even about the signs (tracks) of those persisting, by the winds,even before they being spread, means Grotius (Pro leg. ad hist. Goth.)To those put to Grotius' account we may add, if we wish to, anAnticluverius opposed by the same author to Philippus CluveriusStiemhielmius (Dissert. I, de Antiquiss. in Scandia sede Gothorum; d.Diss., p. II). then, I don't figure how, Johannes Cluverius' name creptinto; Hachenbergius (Orig. Germ., n. XVII and XVIII) claims the onesthat hear themselves singing the less do they appear in public - only withthe courage given by the weapons against the clear consent of the co-nationals and those outside the country. From there it clearly results howmuch unequal the debate is and how weak is the one desiring to combatthe truth. The truth is indomitable, it traverses the centuries, people'sages and can never get old; slanderous words aimed at our most nobleScandia. Valdenselsius wished to destroy Kranzius' elevating belief,since it cannot be at least swallowed, and the less assimilated. Kranziussays, "once the Goths have left Scandia." That fact is in every respectclear to us and we know it sufficiently. The issues only are how could itbe better proved? The authors' style, as I remarked, does not allow usalways to pick up accurately the intents behind their words - then itcomes in the fantasy, too. However, we have available some other"monuments" too, which nevertheless nobody could reject. The mattercomes therefore to appeal to more clear multiple witnesses (of somewriters) or monuments? Happily, there are fewer those who, disturbedwith a passion to great, tried to mystify the entire History. I deem as not


being so hard to be traced out those mystifying historical facts, theHistory itself, its development stages, those alleging untruths about thesky, the district, its laying, localities, about olden legislations, customs,rituals, letters (alphabets), olden inscriptions... How easy it is to creep ininsults aimed at some populations, nations, just because one or anotherdictate you to do so, for arbitrary reasons, yet known by him, this waymaking "someone's" own will rule. And Valdensensius goes on, "Atfirst their origin and arrival is demonstrated", and then other things.Others instead put first the human factor, i.e., what is more human, athing that Kranzius omitted. It could so be accounted by others with thebad habits, by those granting that factor more attention, so that, giventheir large belief in the inter-humane relations, its absence, they think,could draw them back. In my view, such error crept up on the mostbrilliant man due to his mind being less caring for such aspect, despitehe having dealt extensively and for long time with every aspect of thatmatter. Here we have it more extensively pleaded: "It is almostincredible, but the Scandinavian soil is incredible hard, as in fact it hasconstituted in time immemorial, yet well and carefully prepared andplanted, it bears fruits plentifully." I do believe it. It meaning that, poorus, we feed (i.e., survive) by digging and cutting in grim rock at greatpains to bring something out of the ploughed land, or, "once themiserable soil defeated, by our hard labour, it gives us produce andfruits, even abundantly, and our animals graze the grass pulled out of itsroots."

And the fruits so obtained from the arid soil crust, becauseunknown to us, new types of field cultivation by other means, we arejudged, in that worthy of pity manner of land cultivation, without Ceres,or Bacchus, northern Venus freezes us, relating all these to, as theystand, that passage in Terentius, which even Cicero (De naturaDeorum, c. II) praises: "Sine Cerere et Libero iget Venus" ("Venusfreezes us with no grains and wine"). And yet here too it is said, when,instead of the remains of the Kingdom of Scandinavia, an empire wasborn, that of Sveonia, stretching out into the exterior: "The district ofSveonia is very fertile, the field gives us fruits and honey. And besidethe lambs walking in front of the sheep flock we also have a greatrichness of rivers and forests and the whole district abounds in peregrinemerchandise; so it cannot be said the Sveons lack any richness, save forone, which we honour or rather adore, proud. The girls are virgin whenthey marry." These words belong to Adamus Bremensis (De situ Dan.


et reliq. sept. Reg., c. LXXXIV and the following). Lets add here alsoDiodorus Siculus (Bibl. Hist., II, p. in. 91) in whose work our land isdescribed as one in which «ovrroug ;car' erog eic9epew Kapayoc» ("thetrees bear fruits all the year around"). All the same claims Plutarch (DeFac. in orb. Lun., p. iii. 941), reinforcing the idea of many of thosecoming to visit us remain with us, grow pev vno ovva0eiag row 68, OTZzrovov oixa Kai zrpamarow acoelova rapecri gavra ;rpm: boazatc Kaixopzusaig» ("some, as a result of a shared living (therefore marriagestook place, too, T.'s N.), others due to shared hard labour and fatiguelacking envy, since, everything being available in abundance, they wererewarded without discrimination and because there was a mutual need,we needed them and they needed us, too, in sacrifices and choirstraining"). And they all praised and hailed those fertile fields, as theabove quoted proofs claim, many of which being very convincing; untilour country did not adhere to the Christian religion and the geniuses ordisciplines were not bound to a certain geographical space. And I hardlybelieve that since the receipt of the sacred Christianity the soil becamevery hard and was stripped of every natural quality. See the foreword /annexe to the Great ancient Chronicle of Sveonia, completely worthy tobe known, containing things necessary for a decree, includingdenigrations and insolence aroused by envy (Kijnikronikon); by them,neither the sky of Sveonia became warmer nor the soil more fertile. It isalso worthy reading some other foreign writers, and among themespecially Bertius (Tab. Geogr., lib. II, Descript. Sveciae), who speaksas follows: "It is the most fertile district from all northern countries: theland is very fertile, it has large lakes, rivers full of different fish species;we got metals: lead, iron, copper and silver that are extracted nearSalzburg, woods full of beasts with dear furs and beehives with noblebees."I° This is why I have referred to those authors: the things theyassert are neither questionable nor obscure. Only in duke Valdenselsius'acceptation our fatherland's soil is presented in the negative; by all theothers is positively presented. There are still uncounted people belongingto different foreign nations that our country fertility has invited andwhose opinions do not differ from ours and the true things are describedaccordingly, writers that can also judge with the eyes of their minds andwhose works are drawn up based on a special erudition, yet also a goodfaith. There are currently "patrons" of a contrary opinion lacking goodfaith, in spite of having available ancient documents proving thathistorical truth. And, in fact, nobody can doubt, now and here, an


examination carried out by young and old fellows, who, by right, provethat who wants it can rely on the joint opinions of all in the ancienttimes. Praiseworthy books are already in circulation and, why not, eventoday; the sluggish hands of our former fighters and sturdy menlanguish, and at war they were more reliable, being in danger and puttingothers' lives at risk. In spite of the inhabitants of the ScandinavianPeninsula being called with a generic term Scandians, the Sueons differhowever from the other peoples and nations. As far, same numerous asthe Sueons widespread in the world are the sheep flocks and even afterthe belief in Christ has spread, the SCANDIANS, but not the Swedish,yet are not satisfied with one spouse, they being surrounded with many awife, officially wedded, like in the past, too (see Tacitus., De mor.Germ., c. XVIII) more frequent in the country side than in the cities; theSwedish were the single ones to be satisfied with one spouse; whileamong the other nations and especially the soldiers, the number ofspouses starts from three and amounts to six, seven; the polygamy is stilla habit, especially in the country side. The fact that among the Swedishthe monogamy is customary, we have it confirmed by the ancientdocuments, and even by the actual, invincible King of Sweden, Caro lusXI and his father, Caro lus Gustav, as well as the recently published warmemories of several warriors: the polygamy, it was neither allowed norwished by the Swedish. Here it is what Kranzius wrote (C. T., c. 1)about Sweden, fully agreeing with the opinions of all writers: "... so, byright, it is fitting to bring a special praise to the people of Svecia, whichraises above any other peoples of the Goths, from which it draws, sincetime immemorial; it emigrated in Asia, which it reigned for a long timeand in Europe for centuries in a file, setting up kingdoms in manydistricts." As demonstrated therefore, it should not be trusted easilyevery word and regardless of the mouths uttering it. Let's give dueattention the brilliant Hachenbergius, whose words are a true dueguarantee (Orig. Svediae, c. XXI): "The most powerful and noblenation among the Gothic people ever was the one appeared on theSwedish soil - that was their proud" - an effect to which every sources,both native and foreign, agree, it being a truth backed by facts.

§20. Here is the picture of the Sueons' and Goths' movement inDania, Germany, Britain, Scotland, Gaul, Italy, Hispania, Lusitania,Catalonia, Thrace, Greece, Phrygia, Taurical Chersonesus, Russia andother regions, they being spread almost all over the Globe. I wonder ifAmerica, as it is called now, was unknown and inaccessible to the


Sueons and Scythians. I confess there are different opinions of differentfellows on the time when that huge part of the Globe began to beoccupied and inhabited: when the natives arrived there or from what partof the world they arrived there, that is of the recent discoveredinhabitants of the Earth (out of which seven are however deemed to bemore important). Since the first opinion belongs to those thinkingAmerica only began to be inhabited after Noah's Flood, the scattering ofthe peoples and confusion of languages, it laying at the base of a fact:infinite crowds and kinds of inhabitants disseminated in America - hencea diversity of idioms, from its aborigines, or from the Europeans, orfrom other ethnical groups, and also with very important differencesbetween them; a second opinion claims the Americans have their originsin Noah's son, Chamus and as an offspring of those being driven awayfrom their dwellings, JOSUA DUX (Jews' chief after Moses andconqueror of the Country of Canaan. According to the Bible, he is theone fighting against Adonisedech, King of Jerusalem, and commands theSun to halt and so allow him to complete his victory, T.'s N.) placed infront of those banished, led them through a lot of roaming andwandering, to these new "American" lands, such lands becoming theirnew dwelling places. A third is ascribed to the Israelites, out of whichten tribes have been first led to Assyria and from there thrown into manydwellings and scattered in different places of the Earth, and finally theywould seize America. A forth claims the Americans being Tartars,because Asia, which stretches towards north, its terminal district wouldbe America. A fifth claims the Americans spring from the Phoenicians,the reasons of which draw their sap from, among others, the Mexicans'habits that have been taken from the Phoenicians, whose language, andother things, resemble those of the Americans. A sixth claims theAmericans, inhabiting preferably the Panama Isthmus - as neighbours ofthe Panamanians - arrived there from Norway- via Iceland andGreenland. The inhabitants of Yucatan, however their neighbours,originate in Ethiopia. The Peruans themselves, as they are called today,draw their name from the Sinens (Chinese?) of the southern districts andfrom -other peoples living in the same districts, up to the Strait ofMagellan. In fact, after the Deluge, and maybe just as a result thereof, byland, by sea, through unforeseen circumstances, by laws, in Americahave penetrated animals and people, in different periods of time, thoseetimical groups that have been banished by such nations where theyoriginated in. Here it should be retained the opinion that we have


established, the first American area having ever been cultivated was thenorthern part and only after that, and, from there, the migration extendedtowards the southern area: therefore, from the west arrived thePhoenicians, from north the Scythians (so, inclusively the Getae, T.'sN.), from the east the Chinese: according to Johan. Ler. (Hist. Navig. inBrasil, c. XVI), Gom. (Hist. Ind., lib. V, c. 15; lib. VI. c. 5), Brul.(Histor. Peruan., lib. I, c. 1), Acost. (De Nat. N. 0., lib. I, c. 25).Freder: (Lum. de B. ext., I, II. c. 8), Grot. (Diss. de orig. Gent. Am.),Joh. de Laet. (in the notes of the same dissertation), Marc. Lescarb.(Hist. Nov. Fr., lib. I, c. 3), Horn. (De orig. Gent. Amer.), and Joh.Hornbeck (De Conyers. Ind., lib. I, c. 9) - in which it is demonstratedthe agreement of their opinion with the Hornian one.

§21. What one should note first of all is not only the historicaltruth that our Scythian ancestors have spread all over the Earth, but alsothat - a first ranking argument they had a very strong fleet and werethe most bold navigators and by taking the stars as a guide they set out toknow other lands complete unknown to others - and this not only out ofa pirate's spirit or a wish of being praised, as more especially otherswould enjoy the wealth that they, by their searches and discoverieshave made available. Let's call in witness Aratus, the Greek poet andastronomer of Cilicia ("Get on board the ship, the Scythians navigate inthe deep night, / but that star shines more than all the others, / and it isseen at once in the night to be the first, / and, small as it is, of great useto the boatmen it is."), who recounts about the Ursas - the northernconstellation after which the Scythians guided themselves, according toCicero (lib. II, d. N. D., p. nn. 46 and the following; Sen. Med. V. 309and 318 and Farnab's Notes, c. X. Kon. Br.) We have in witness theannals of our ancestors, olden national legislations on naval expeditionsand the lawgivers' admiration for Scythians' skills of very goodnavigators. I call in witness Arngrimus, too (Descript. Island., c. I) andPetrus Claudius (Norveg., c. XXX) as regards the art which ourancestors mastered the sea with; this skill with nautical matters is alsoimmortalised by ancient inscriptions scratched in stone, in which theScythian is shown as the most trained ship commander; 2) in search ofnew regions to settle, on sea and land, the natives crowd united to leaveSveonia for other shores, as submitted in the foregoing; 3) The mostfamous crossings performed in ancient times have been those fromNorway to Iceland, Greenland and neighbouring places; beside theHistory of those districts, we have in witness some very great erudites'


works on Norwegians, Danes and other northern peoples, which not onlyunder the coutume of the Sueons, but also under a decree by thecommittees in Uppsala, have thereafter met with everybody's extollingapproval; that time Norway (Norrigia, in the text), along with otherkingdoms, out of a great respect for their reign, has been submitted tothem. As for Iceland (which has been called so for the first time by itsdiscoverer, Garderus Gardsholm), since the 8th century from the birth ofChrist we have it as populated as it is; 4) the religion of the Americansvaries, but inclines to the northern, because they took it from ourScythians in ancient times, should we trust the historians. Such opinionis shared also by Hugo Grotius and illustrious Hornius, here above citedand by others, whose arguments one may find and did already in thiswork, since they have been in vain rejected by some. Why so? 6)Because our ancestors' expedition to far Indies, India land, is mentionedin the oldest histories of their fatherland. Since what else is talking aboutthe legend of Remunda and Thorsten, son of the Vikings (Remunda etThorstens Viikingssons) and in many passages of the history. However,there it is narrated not only about the true India, but also about someother places in Orient; it can be inferred even the name of true Indiadraws from the opposite settlement. How vast the Empire of Sueons was- from the Indian waters to the shores of Germany - we learn it also fromPomponius Me la (lib. III, c. 5) and Pliny (c. II, c. 67), as well asCornelius Nepos (Fragm., p. in. 417), as well as from different notes.Compare the texts of the foregoing with those of Colerus, commentingthe Tacitus' Germania (c. XLVI), since Svetia joined the neighbouringislands and was surrounded by a boundless sea. What should I say aboutthe Sueons' or Scythians' richness in gold (rpog 8e apicrov vic Evpcomic,"from the northern Europe"), which they had then abundantly available,as Herodotus directly acknowledges (III, c. 96; IV, c. 13), he himself notknowing where such lots of gold should have come from.

The Greeks called them Tpuirag, and our writers, Grypar. Andthese are, as Scaliger recounts, in Plautus' Aulularia (IV, 8, 1), the onesbelieved to extract gold from the Hyperborean mountains; according toNonius (ad h. I), the name of Pici (a population by the Sea of Azov,according to Plin. VI. 21, T.'s N.) is given those extracting the gold fromthe mountains. Look how rich Scythia was, where iii our days still arediscovered, one by one, new gold veins; we have in evidence theinstruments and golden jewellery of different weights discovered indifferent places, some of them in large number, the evidence being


offered by the Uppsala temple itself, the Hlidskialf, "vans of which ismade of the most pure indigenous gold, ovueug. as Diodorus Siculus (I,p. m. 9) says. Beside them, how many ever others, forgotten in themeanwhile and maybe it would have been fitting having commentedmore zealously and largely; yet in that space only one passage has beenmentioned. In such a way daring and acting the Getic State thatappeared at the same time. And, in its hugeness it is found to finallyhave grown; wherefrom, how? From a demand and need to have byhome soldiers, since dealing with a district situated in the midst of theenemies, it should be acted with bravely, with force; so did the Gothsalways fight (meaning the Getae's descendants, T.'s N.), disdaining thefear, obsequiousness. I said with boldness and power, exactly how theold documents say; their deeds, the wars they carried, are by all meanspraiseworthy, since in the matters requiring haste it is need especially ofcourage and boldness. I cannot agree with those for which it is with greateffort to consent to such fact, in fact. Since, look how Livius ischaracterising us (lib. XXV, c. 38). "Since yesterday, when I signalledthe warding off of the violent enemy trailing you, you had not to breakyour courage, since I wanted you would scatter with the greatest honourand in our. favour." And not far thereafter: "I know, the courage isregarded as an advice: but in very hard circumstances, even with a veryweak hope, it is a replacement for the most strong and sure advice."Propertius (lib. II, Elms, 8) says, "Even when your powers ran out, butthe courage controls you, it is praiseworthy, since in great circumstancesthe will suffice." Plautus (Mil. HI, 2, 33): "Come on! Speak out withcourage." Cicero (Ad. Brut., Ep. IV): "And just how I boldly said."Caesar (De B. C., lib. I): "They would like to express their opinionscourageously and powerful." Quintilian (Dial. de orat., c. XVIII): "Actmore powerful and courageously." Justinus (Praef., 2): "Herculeanboldness." Curtius (lib. IV, c. 9): "Had the conqueror's courage beenpresent, the army could be defeated." And again: "Dare in such a manneras to win; despise the arrow when aimed at some powerful men likeyou." Justinus (lib. V, c. 9): "You have to be courageous when it comesto the fatherland, the public salvation, even at any cost." Ovid (F. II):"The fate and Zeus take the side of those daring."

By such quotations from classical writers I think I have arguedenough the way we should construe the Goths' / Getae's nature andfacts, since the participle daring, a feature of my people, opposes fullythe shy, the humble, the fallen down, the disheartened. Here is how


Bazius, Bishop of Wexion (1st. Eccles. Sveo-Goth., e. I, to the end) inthe following context, invokes the figure of Alphonsus Cartagenensus,the poet (H., c. VI): "The Goth despises a death that came through anextolled wound." It is the same author who glorifies the powers of theGothic people, both military and civil, to the greatest extent.


CHAPTER IIISummary

§1. There are a few denying the oldness of our laws, in front ofwhom .is Coringius (Hermann Conring 1606-1681- the founder ofGerman law history; his main work is De origine juris germanici (Onthe Origins of the German Law, 1643, T.'s N.) His main reason is theGoths (the Getae) did not have letters in those times. Such reason isobviously false, since the use of the Gothic (= Getic) letters in ourfatherland is ancient. Lex Attinis, lex lata that Messenius demonstrates.The Greeks and other peoples took the letters (the alphabet) from theGetae. In Herodotus and Diodorus we may find direct opinions on thedissemination of such letters §2. Another argument of Conringius alighter pen. §3. Under the influence of the ancient writers claiming thewriting having first appeared among the Getae, Jornandes (in Lundiuswe only shall find the name in such form, while with us JORDANES isestablished, T.'s N.) recommends in every conviction the written laws ofZamolxis and Diceneus. Bellagines should be more accurately calledBIJLAGINES, according to the hand written codices. Vulcanius'account. §4. What is a Vittod? What is Lagh and what Biuths? Which isthe origin of Lagh? §5. Bureus (a jurist) is praised. It is explained theancient law of the Visigoths outside the Kingdom of the native Goths. Inthe olden documents there are mentioned often incursions made by ourancestors in Greece. When have been perfected the law codices of theWestern Goths by provincial lawyers? §6. The province Judges did notenjoy the same power as the Roman praetors did. In the Roman Law theEmpire authority was attributed to the praetors. §7. The authority and thePower aprzelcrovuai (architecturally, i.e., perfectly structured like anedifice, like a column in a temple, T.'s N.) in our fatherland have alwaysbeen ascribed to the kings only, and the citizens have never beeninquired. The definition of authority is given depending on the facts,either objective or personal. I wonder if the subject of Majesty isduplicitous, as Grotius claims, therefore communitarian and proper.Formerly nothing would be undertaken by the Svions Kings withouthaving first consulted the Council of Friends. Not even such a thing likethe imperial budget was subjected for decision since the counsels andministers did not take part in the leadership, they were not de facto


leaders. §8. The laws were kept in holiness among the old people, sincethey were recited for many years in a row, therefore well known (suchcustom reminds us Teopomp's account regarding the Getae's learning byheart of the laws; this way passing from a generation to the next one,T.'s N.) A truth carefully checked has no need of other explanations. §§9and 10. AI711i (i.e. years) that are called ar with us, correspond to acommon, ritual revolution that occurring among the Goths (Getae),Greeks and Romans, matches expositio, construed about at random; infact the year finished with summer, that's why it was called also thesummer year or simply summer, when the court of law and other lawoffices were closed, because they took their recess, and both the Romansand the Greeks refused to give law advice in summer. §11. The numberof Assessors and Counsels was of twelve; it has remained so ever since;sometimes it was allowed ten, but never eleven. Why today too, one ofthat College of Assessors (called Nembdam), meaning that territorial, iscalled DOMARE? One thing was understood (from the judgements firstrendered) by condemning or acquitting and another from thosejudgements that should be appealed. "An nat waria oc annatdoma." Why are the condemning and acquitting judgements at par? Whyand how should be condemned by different punishments? I wonder if ajudgement rendered by a President is any stronger? §12. Jureiurando(taking an oath) should be taken even after the judgement is rendered.Jurisjurandi was a solemn formula in our homeland: the Greek took itfrom us, and then it passed to other peoples. The special place that Platooccupies. The legitime ones, which even Cornelius Nepos speaks about.The attendance of eleven men was required in case of people beingcondemned to public ordeal. That prefect, in the old Bircensic laws, wascalled Stupagreswe. The reason for such name. §§13 and 14. There ishowever another, very old law called Iarnbyrd, belonging to a form oftrial, which also had its importance.

§1

It should be clear for everybody, the ones who the Antiquitycalled with chosen veneration Getae, the writers have called thereafter,by unanimous consent, Goths. In that respect, there was a great deal ofwriters, among the most different. And I did not enumerate them all. TheGoths (Getae) exceeded in glory and exploits every people and nationuntil today; the most, recounting the wars and battles carried by theGoths (and Getae), remain astonished and full of admiration with them.


Never have been written so many literary and historical works, neverhave been passed so many civil and sacred laws; they are unparalleled inthe world! About all these we have in witness so many literary mamiersspeaking of those ancient times. From there, and just the wrongly judgedAndreas Bureus (Descript. Sueon. Po lit., p. In 20), whose words,followed step by step, we find them not diverting from the truth: "Thatthe oldness of our western Gothic laws should be counted back when theGoths id out from here or not much time thereafter, is without doubt,since we have in evidence the presence of the Goths in Greece andThrace, where they have settled." Shoulder to shoulder, or at least at thesame level should be also placed illustrious Hermannus Conringius (Deorig. Jur. Germ., c. V). And that dispute, shows as it is instrumented: ifresorted to ridicule games only, a few weapons, scenic devices,overlooking serious things; those Herculean have been not consideredand set aside forthwith. Hence the first claim, yet very vehement Nodoubt before Wulfila, these were the Runes the northern peoples used;and Wulfila would not even have occurred to invent new characters, ifthe Goths already used the Runes (but, as we learn it from BonaventuraVulcanius' book, De literis et lingua Getarum sive Gothorum, Lyon,1597 and from that by Johannes Magnus Gothus, Historia de omnibusGothorum Sueonumque regibus, Rome 1554, a book in which both theGetic alphabet, and the laws of Zamo lxis have been published for thefirst time. Wulfila used the Getic alphabet to create the Gothic one, inwhich he then "translated" the Bible, known by the name of Codexargenteus, T.'s N.) So, the Goths might have neither an alphabet norwritten laws at that time. Such were born since Wulfila, i.e., about theyear 460. Conringius also relies on the accounts of Sozomenus (a Greekhistorian of the 5th century, T.'s N.), who in his Ecclesiastical History(VI, 37) praises Wulfila for his merit of being the first inventor of theGothic alphabet and the translator of the Bible using this alphabet... Andthereafter, over a small avoidance, he adds impetuously, "Wulfila indeedwas not the first to conceive and perfect the Gothic letters, he onlydeveloped and adapted the Greek ones, discovering the 9 and 0."Claudius, likewise the commentator of Tacitus' Annals (XI, 14) whowould have discovered three new letters which he added to the numberof those old Latin letters that, he says, are very necessary. About theirforms, see Vertranius. Sure thing, the use of a phonetic alphabet by theGetae in our country (i.e. Sweden) dates back immediately after theDeluge, an alphabet discovered on some splendid rocks of a


considerable size. as recounted us very clearly by Joannes Magnus(Historic de omnibus Gothorum Sueonumque regibus, Roma. 1554.c. 1. cap. 7. here too are published the Laws of Zamolxis. T.'s N.):moreover, for the same reason, the h7w of the first kith. whichMcssenius remarks in Joannes Martinus' Chronicles and which fullycorrespond with the oldest codices of national laws: this law of a greatrichness has been elaborated in the 189' century from the Creation ofWorld. Why so? Because it proves, Stiernhielmius thinks the Greeklanguage to be the same as the one of the old Goths (i.e., Getae). And, toavoid any doubt, the letters of that language, like of the others,nevertheless have been taken from the Getae (Not only Lundius, but alsoM. Crisan claims such thing in all the lectures she presented atinternational congresses this year, in Targoviste, Constantza, Bucharest,already published, T.'s N.) And, closest to Illy heart and, to leavenothing unclear in respect of the letters of that language, all of whichcoming from the Getae as however in the case of any other alphabets;see what has to say Cl. Rudbeckius in his Atlantics, where that truth isproved with a power at all apart. Cl. Salmasius too says it clearly anddirectly, that first people that ever populated Greece and the authors tooof the Hellenic language were those coining from the north and theScythian region. And all the same arc the matters as regards other things(to say nothing about Palamedes or Simonides) - without a solid reasonyou probably will take objection and insist on this: this would have beenCadmus, who ever first would bring the letters from Phoenicia toGreece, however by that it could be not denied that the first letters didnot appear among the northern peoples, as appraises here above thementioned Rudbeckius. Since by right the old Hcrodotus (V, 58) clearlywitnesses the Greeks, before having had used the letters brought fromthe Phoenicians by Cadmus, would have improved them somehow (haveadapted to their language). Meroppoquieco. meaning "I adjust", "I adapt","I correct"; Hcrodotus says terappuGpzcavrec, °wan, oiaya. i.e.,bringing to some of them light changes; ac ecov is an Ionic used insteadof anrow = "to themselves" / "to the same"; the popular interpretation isless successful: "upon making some changes here andthere they startedusing them." About in the same way also expressed Diodorus Siculus. V,p. 235, Eclit. Laur. Rliodoni.): MOW(' af apziN supemailAa wog rozov:Tow map,uorow peraeuvai povo» ("not they, the Phoenicians, have beenthe first to invent them, but instead the first to use them"). And theletters themselves, out of respect for the truth, show you, since they are


pretty convincing. In that respect, even Tacitus (Annal. d. 1. XI, c. 13, inthe end), quite justified, recalls the Greek literature as being neitherabsolute nor immutable. According to the opinions of many theologues,the Phoenicians should have taken the letters from the Jews, and theJews were given by Moses. The positioning is not to be denied: the Earthand its shaft incline toward east, end in Arabia; to the south lies Egypt;to the west, the Phoenicians and the sea; to the north, aside, along Syria.according to Tacitus (Hist., lib. V, c. 6, Annal., 1. d. XI, c. 14; see alsoEupol. Lib. de regibus, Clement. Strom., lib. I. Horn De convers Ind.,lib. I, c. 4). Those claiming the Phoenician letters should have come toGreece via Egypt, so assert the vanity of the Egyptians, since it isobvious the letters' inventors could be ones, nevertheless the Greeksmight have received them from others (the Getae in this case, and theGreeks would not have received them directly from them, but throughthe Phoenicians or Egyptians instead; yet since the Getae already havelived in Greece in the Antiquity, it was quite normally for the matters tobe as above shown; then, in a second wave; they might had beenbrought also by Cadmus; T.'s N.)

§2. Anyhow, Conringius stands firmly on the same position,claiming, before the Sueons and Goths, the Danes, (i.e. the Dacians ofWest Dacia, our days Denmark, T.'s N.) had been those to use, the first,written laws: "... as it was usually for the first authors of laws to praisethe kings, Valdemar I and Valdemar II to the names of which add alsothe adjectives Scanicae and Sialandicae, as the case was of the lawpassed in 1163 under Valdemar I, and Chnbricae (in our laws it occursunder the name of futarum, "West Dacia"), the case of a law passed in1240 under Valdemar II and such laws were, in greater part, billedaccording to the pattern of the Saxon jurisdiction, as ArnoldusHuitfeldius recounts, a Grand Chancellor of the King of Dania" (Praef.Leg. Prov. Fion.) But ending in inexperienced hands, it was simply toagree to such right (law), as it could be seen, either being in questionroyal blood correctors or too zealous authors that situated themselvesabove the kings, praised above by Conringius. But in the beginning therewas no need of a consensus, since among other things and by differentways of pleading and allowing spaced hearings in rendering thejudgments in legal cases concerning the profane cult of the gods, thesehaving been received from those having a power to discern orapplauding or rejecting blatantly such judgments (I'm not sure that Ifully understood the sentence, T.'s N.) Thus it is a great undertaking to


make an incursion into the old history of a very cultivated people, whichthere have been laws of the kind we mentioned among. And whatbelongs separately to the Scans (Scandinavians) sure is very similar tothose of the Goths, because by simply comparing the laws I thinkeverything clarifies quite well, since, as they are, they are filteredthrough the erudition of those laws. And however it is not surprising,since long time ago Scania was a part of the Kingdom, it was the pantryof Gothia (a true pantry where the foods were kept for the Goths). KingAmundus (Slemme) was the one to have separated Gothia from the othercountries by boundaries. See also the law fragments enclosed to the westGothic laws: Am gamble Wastgiotha Keimarken emillan Swerige ochDamnarck ("On the old boundaries of West Gothia with Sueonia andDania"). As for the laws of the Danes (West Dacians), imagine aconfusing jam of words (in the text it is verbotenus, a word not occurringin Quicherat, T.'s N.), because distinguished Conringius understands inthat way (a thing you cannot agree to without blushing); maybe just forthat reason it is not followed seriously, since even relating to the Sueonsand Goths, before the clear words about the laws, the confidence in theauthors is invincible and by a very assuring permanence of certainarchive documents it can be drawn unhesitatingly a solid conclusion.

§3. How clear Jornandes describes Diceneus as a philosopher, whoin Strabo (lib. VII, 16 and XVI) is called dexamog. How his co-nationals lived under the laws he made, which being written have beencalled until today Bellagine. What does want to mean truly the wordBellagines of Bylagines, like it occurs in manuscript codices, the wiseand most famous man of letters and science Bonaventura Vulcanius, inhis notes to Jornandes (p. in. 179 and the following.) regards Bylaginesas not being a Gothic word, but instead a corrupted word emerging fromthe Gothic language. Thinks the things stood as follows, "Welhagen isthe contrasted form, for reasons of economy of language, of Welbehagenmeaning "well", "very pleasant" and in fact Bellagines are nothing elsethan the principle of one's will." Yet in the annotations to PaulusWarnefridus (De reb. Gest. Longob., lib. IV, p. m. 281) it is accountedthat by the word Bylagines it is meant quaerendum ("what should besearched / wished / wanted", T.'s N.) Cl. Verelius, in a letter exchangebetween me and him, is of the opinion that, in consensus with everymanuscript works, by Bylagines it cannot be understood anything else bythe ancients than the civil law: this way our scholars conceive thefatherland laws. The submission by the illustrious Vulcanius, beyond the


novelty of the subject, keeps us informed about unpublished writings,about vestiges of a inestimable cultural, scientific value. My opinionsappear in the foreword to Verelianus' book, which now possessesdistinguished Wolff; on which also Verelius' handwriting is clearly to benoted. Let us go straight to the point! In the legal fragments of ourancient fatherland occurs especially the same pqmc ("word", "speech"),which alike prove the printed laws (c. XV, Tinghr.; Wessman 1. c. XIX,Tinfbr.; Wesig.)

§4. But among the Goths (i.e. Getae) these laws have been denied(rejected), while nonetheless using them; yet in the time of Diceneus,they enjoyed a period of maximum flourishing; Vittod was notunderstood by them as the Latin Lag, but as a use on their part of suchword in spoken language, since often the word Vittod appeared insteadof Lag; among others, it appears also in Wulfila's writings, and not onlyVittod, but also biuths, which was used by the ancient, instead of Lag,from the Gothic word Biuthan, meaning "to command"; just for suchreason the unwritten law or habit / custom / coutume was often calledbirths (see also Stiernhook, De jur. Vet. Sueonum Gothorumque, lib.I, c. 1). Here is an example: "Because and not without a reason in lieu ofthe law it is being held the plain (consuetudo) coutume, it meaning aright created by the custom." (see also "the custom of the land" in ourlegislation, T.'s N.), Julianus is emphasizing it ()MIL D. de legibus),where, after a few interpolations, it follows: "Then, here is the importantthing: it is a question whether by a suffrage do people express their willand not just through their deeds and things? Yes, indeed! Just for thatreason it has been remarked such thing, besides very right, that laws canbe repealed not only by a lawgiver's suffrage, but also by a quietconsensus, i.e., by breaking from a habit." This meaning not at all thatLag was then disregarded by the Goths. Like biuths comes from biuthan/ biuda, similarly Lag comes from Lagian / Laga. It is due showing here,first of all, that it is a false idea that of lag having a Roman origin."Because Lag, no longer in use today, more used being high, means"humble", "ruined", "fallen", exactly with the same meaning whichoccurs in Virgil (Ed., II, idem, lib. XII, Aeneid. to the end, according toLiv. Lib. VIII, c. 35, Nep. Atit. CXII, Cic., Orat., III and VI, In Verr.,p. m. 108, lib. IV, Orat., X. p. 261, lib. I, De Invent., p. 71 et lib. I, p.118, as well as la Heren., lib. I, p. 7). Here is the example taken fromVirgil (Ed. XI) where the Latin adjective humble, fallen matches theGothic leigh: "Hwniles habitare casas. Et / Ille humilis, supplexque,


oculos dextramque, precantem Protendes; equidem merit, nec deprecor,inquit; utere sorte tua." ("The humble ones live in huts. And the humbleone, rising his hands and eyes, seeking the compassion, says, I do notask you to take pity on me. I deserve my fate; may you enjoy yours!"), atwhich it should be remarked at the same time the difference between theverb precari ("to ask", "to entreat through supplications") and deprecari("to divert someone from his way through entreats"). Therefore Liggiameans jacere and cubare, "to lie", "to be laid up", while Loggia =ponere, locare = "to put", "to place"; laga = fundare, disponere =ordinare = "to settle", "to lay solidly", "to put in order", "to arrange."Since, let us look at Cato (De re rustica, in the beginning), as he says,"Majores nostri sic habuere et sic in legibus statuere" (= The way ourancestors administrated, likewise they stated through laws). Why so?Because lagian occurs in Wulfila, instead of the Latin ordinare "to putin order", since that seems to had been used even by those Goths thenliving outside their national boundaries, therefore their language, due totheir living mixed up with other peoples, was mixed, too; however, Idon't deny that even in the previous ages it was corrupt. The mostimportant thing, as we can see, is that our law (jus) called Lag. InBirgerus' foreword to Royal Uplandic Laws (?) we can read as follows:"Land skulu med Lagum byggias / och ey med weildzwarkum: ty att thastande Land weil / tha lagum filgies" ("The regions need laws not statedby the force, since their safeguard is being intended through the coutume/ correct interpretation of the laws"). For that reason it is need forexplanation words of a kind as those occurring in the prologue of theWessmanic laws (?). For a quite justified reason, we would find added tothe end of Helsingius' laws preamble, "Wart ey lag a Londe / tha gateengin boodz ("if a law is not in force in province, then nobody isrequired to make use of its essence"). In the foreword by Waldemar II(in Leg. Jur.) it is written as follows: "Wet lod skal mand Land bygge."On law should duly rely both the province (region) and the population.Look what Emperor Justinian says in Digests to Tribonians (aCollection of decisions made by the most brilliant Roman legal advisors,drawn up at Justinian's order; Tribonianus was the most famous lawyerunder the same emperor, for such reason his corps, college got theepithet of tribonian, T.'s N.): "the authority of the laws lays in theircorrectly putting in order both the divine and human affairs." Yet mostcorrectly says it Samuel Puffendorf (1622-1694, a German publicist andauthor of a work titled Right of Nature and Men, T.'s N.) who (in J. N.

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et G., lib. VII, c. 1 and the last to the end) emphasizes, "Since Plutarchhas considered the things with great wisdom, given people's propensityto obligations far beyond their natural powers, when he regarded asabolished the civic laws (the civil law), the honour and peace ofmankind can be instituted under the decrees of Parmenides, Socrates,Plato and Heraclitus." So, that is the effect of the laws: the holy andsecret things should be disclosed before a court of justice, since always itshould be acted with religious feelings and respect towards the onesgood and righteous, only that way they being able to be heard with thegreatest sense of responsibility since ovopo&rizuara cog zapa ovveeovv vokizotieva» ("the statutes should be consistent with thereligion".)

§5. Right from the first chapter of the Western Goths' Law Codexcollected by different magistrates of that region, Bureus notes the Gothicmigration to Greece and Thrace; a chapter, frankly speaking, full ofanxiousness, since it deals with them leaving their fatherland for theHoly Land, from where some of them, after having carried battles with anumber of oriental kings while crossing their countries, returned home,to their Kingdom, others have however settled in the countries of those.Who could conceive with his mind and put down with a reed pen thepercentage of errors contained by all those? Yet from the foregoing rowsit ensues they must have left driven by religious reasons. What do youthink? Are you sure of what you are saying? Ponder over, I beg you,everything, so that not to be disappointed at the confusion you made ofthe correct and vicious laws. Should you consult the olden manuscripts,so you would see only being two laws particularly differing: one of themis very old, and the other is more recent. The one on the well-knownleave of the Goths (Getae), which I have mentioned above, isdemonstrated in absolutely convincing words, as set forth too in thefollowing text: "Ingsins mans Arf taker then Man i Gircklandi sittr" ("Sonobody at all has a right to claim a title to inheritance inside thatkingdom, once he/she established his residence in Greece"). And now,look how it is pleaded the cause of those that left very recent. "Wanderman hal oc nacka at hemkyunuin / oc stiger forum of fosterlandi: Cherskulu arwer wara kr skyldasti waru hanum / tha han heman for / an hcinkomber eig apter till hemkynna." ("The one turning his heel and headtowards the neighbours is out of the fatherland, that one has no more theright to return: the relatives in civil line (agnatia) or based onconsanguinity (so, natural relatives called also cognatio, unlike agnatio,


T.'s N.), who at the time of his/her emigration were around, they willinherit everything"). Why making it further anymore? If there is anymanuscript codex in which those read confusedly, I don't think it wouldhave happened the same in all the cases; so, everyone should beexamined apart with our own eyes. What reason has finally imposedsuch thing? Would have it been written otherwise in the printing shop? Idoubt. Nonetheless many other codices are published in almost everyhuman fields and disciplines of activity, they have no mistakes, havethey? And in the day the manuscripts of the best-written works arebrought in, are they not corrected by others? It imposes then theauthority of a popular (vulgate) lecture. That cannot be howeverdetrimental to the other situations, once in such case / legal caseeverything is separated by paragraphs, too: be you ever a so good orator,you might be too a very strong lawgiver in the legal cases you encounterand in which, as a rule, it was common to make a fast decision, you canstill be wrong. Except the foregoing, there are situations about 60 morerecent laws and codices are mixed with others older / bound in the samevulgate collection; in their case, things are either clearly said or can beeasily distinguished from one another. You would rush to say that it isless likely the other laws should be related to a context regarding areceipt by the Goths, who have been the first in Sarmatia, even forcenturies; - then they migrated to Thrace and Greece -, of an inheritancethey expected from their fatherland. However, the spirit of the law isdifferently prefigured as imagined by them, since it has been long timereflected in order to defend as better as possible the true nature of thefacts. It is due here mentioning the last law collection of the WesternGoths, all the laws located and all the constitutions of all times, withoutdiscrimination, which have gathered under their own authority, such lawassembly needing no solemn recognition or confirmation on part of anykings. "And this because, together with me, there are all those that havehad a look into old papers (incunabula) witnessing and backing it; and, ifwe keep silence, the law codex witnesses it in excess. So, the law stillexists today only since the huge migration toward us, although, forcenturies in a file afterwards it could not be consulted. Still the sameuncountable laws are today, old and impaired, and nobody knowsanything about them. To them add huge funerary columns and stonemonuments, the inscriptions of which are self eloquent; such stones havebeen erected for the memory eternal of some outstanding heroes fallen inGreece and Thrace or in other places, who used the victorious weapons


of the Goths, remained as swift signs of their virtue. On old stones andincunabula it is written Girkia. Grikia and Girk /andi, meaning the wordGreece, corrupted however. There was often found Grikum, Grikium andGirk-ium (it follows a text written in Runes, which in translation means,"devoted to a peregrine who died in Greece", T.'s N.) And in a closefuture, as we can realise very well, we would have available the entirevolume of stone carved inscriptions, written in Runes of that kind,through the outstanding endeavour of the erudite Hadorsius Johannes,a volume, the apparition of which already has begun under the mostfavourable auspices.

§6. The laws collections have been drawn by the lawyers calledprovincial by us and which today call Lagmann. On the same occasion,beware trusting those who, I don't know from what appearance of error,do not shy alleging those found would have been all that remained inSveonia from the power of province judges, who must have been asmany as the number of praetors the Romans had. (the praetor was aRoman magistrate chosen among the privileged noble men thepatricians who, during the period of the Republic, was the seconddignitary of the State, his assignment being to administer justice;thereafter, his role would be especially a legislative one, issuing edictswith an indication of their coming into force, the end and rules it guidesafter. The collection of these edicts build up the praetorian or onorarlaw, as opposed to the regularly laws passed by a vote; concurrently withthe increase in the number of the foreigners, beside the urban praetor aperegrine one has been instituted; as the German States, in theirlegislation and jurisdiction acted upon the Roman law, hence the casualcoincidences; no less it is true that, in turn, the Roman State inspired atfirst, partially from Samolsian laws through the Vlacho-Pelasgo-Etrusco-Geto-Dacians, the ancestors inclusively of the northern peoples,especially the Germanic ones, with whom our people was closed relatedand who, long before to be built Rome (753 BC), lived inclusively in theterritory of our days Italy in every corner of the world, T.'s N.), edictsjust proposed in a schedule attached thereto by the appointed magistrate,which, throughout his praetorian office, had to be current laws andsubsequently be imposed - whose power meant the Imperial power(MAJESTAS Imperil), ascribed in fact to the praetor (1. XI, to the end. D.de Just. et Jure). Cicero himself (lib. V, Act. In Verr. Orat. VIII, tothe end) speaks about the Edicts and the power of the praetors: '`Even inthese new edicts the power of the Praetors and those regarding


Apronius' reign, the thefts perpetrated by the slaves in Venus' temples,and other robberies, should be brought to the end. Why not, instead ofpurchasing the food, would it be not given for nothing? Why not thepantry should also be filled, at anyone's liking, for nothing; moreover,they you should be given a great deal of money? Why not, every kind ofdamages and convictions for serious insults and abuses, should not beacquitted? So, those judges who have, in no way, tolerated all these, didthey or didn't they fulfil their duty?" Here it is worth to note the phrasesdamna pall, "to suffer convictions" and damna perferre ("to execute upto the end the convictions"). Even about the power of the praetors seeagain Cicero (lib. VII, Orat. X. Verr., p. m. 243) where it is accounted atlength about the praetorian fascia, the adornments of which spoke abouttheir power and dignity within the Empire; they alone dealt with thelegal cases on the rolls, they made suggestions in ambiguous litigationcircumstances, etc. In witness thereof we have not only the olden lawtexts (confirmed. Leg. Upsal. An. 1296, confirm. H Suderm. A. 1327),but also the ancient kings' histories, as it is Konung Olof Haraldz sagu(p. 89), too; Sidhan satti thet up under Laghman fin. (c. XXV to theend; Tingbr EE.), from which it clearly results such laws must havebeen composed by the Western Goths, and the kings did nothing elsethan confirm, promulgate them, upon people having been consulted(possibly by a referendum, T.'s N.)

§7. So, the power of kings always was great and remained as suchand may it ever be so big, over the sacred things it should be evenarchitectonic; how the Greek use to say, in Aristotle, for instance (Polit.,lib. VII, c. 8) apxzreicrovuni, i.e., very well organised and hierarchizedsince the offence towards the gods - gods rept ro eewv eripaela -always equalled the one towards the kings and remained as such; ithappened therefore the kingdom laws, although reinforced by a longtime use, sometimes might have been violated and infringed. See alsoOlf. Saug. (c. XCII): "Ally Svear wilia hasa forn laug / och Man raftsinn" ("All the Sveons want to fully make use of their olden laws").According to those, you always should be oriented to serving a certainpurpose. We can infer such thing from every olden law and incunabula,an effect to which they correspond in everything. See also the fragmentsc. seeq. VI of Kongr. M. Ericsons (and book IV q. VI cod. -tit. ; K.Christof. Beth. A. MDCLII); since, for a solid reason, insignificantly atall, they do not match in all respects. And, like in the case of food beingswallowed (from the stomach the bolus, on which we feed, is passed into

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the intestines, from there it is passed into the median / mesenteric /intestine to the veins, since through the shared receptacle located nearbythe kidneys, called ductum thoracicum, from there being passed into avein called by physicians subclavicular; so mixing up in the cave vein,from where, accumulated, would be passed into the right orifice / auricleof the heart; from the heart through uncounted arteries it will spread intothe whole body, in every corner of it), same stand matters with thecitizens, too; out of the taxes paid year by year, which are collected byquaestors and state finance officers, a portion would go to the treasury(state budget), for harbour maintenance expenses, for settlement ofinvoices covering goods and other merchandise of public interest; andfrom there payments will be made in different manners to certainparticulars, too, and also the state bodies, which, by their servicesmaintained the vigour and vital spirit of the nation, contributing to keepthe public health and unity of the Empire parts. There were indeed casesof riots appeared from assuming and claiming of rights undue on part ofcertain corrupt people and as a result of misuse: sometimes they wouldgo to such an extent to put the fatherland at risk. From David who, nodoubt by right, was called The Holy, everything else was holy, includingthe oracles, as we have it confessed in very clear words, "The one risinghis hand against the King cannot be innocent." "Hoo will komma sinahand wijdh HERRANS Smorda och blifwa oskyldigh?" And next to it,"Seileite Herren thet wara long( ifiei migh att nag skall komna mina handivijd HERRANS SMORDA", and in Plutarch (A., CX, XCIII, ((I-loampovapxog oux ureueuvog xparm, the King, making use of his right, isbeyond reproach", "nobody could legally hold him responsible"). Lookwhat says Anaxarcus, according to Plutarch, (dlav ro trpatcrov use rovkparouvrog esprrow, "Everything the one who reigns does is right." Andsenator Terentius, according to Tacitus, Annal. (lib. VI. c. VIII), "You,Princes, gods have invested with the supreme judgement of the things,and us it was reserved the glory of submittal." So it is explained whybetween the drinking and banqueting, Alexander unjustly ordered to bekilled Clytus. The Macedonians decided to slaughter him, like a mean hewas, he was even deprived of a grave, since the King gave order not tobe buried. So, an idea was established even among the unbelievers that,on the earth, the King is the one to administer Jupiter's right, since theKing is invested with that right, he is the image of Jupiter: therefore,everything the King decided had the power of a law that nobody couldchallenge. See also Curtius (lib. VII, c. 2 and Pomp., in the notes to h.


I.), There was indeed often voices to plead the adulation in order to. ifneed be, the laws are promulgated according to everybody's wish, even apact was concluded, of the human society, so that not the King was toappear ill-willing to it, but instead his unlimited power (FulhnpuligKonung) governed by the law. And a condition of reigning was to relyon nothing else than it being assigned to a single man. And for thatreason it should be distinguished between what wished to mean theMajesty (the supreme power) going with the person to which it wascommitted and which called personal and that decided at the level of thecity or the people, which shall call real (see also Grotius, De Jure B.and P. lib. I, c. 12 and 7). There are also indeed other opinions accordingto which the object of Majesty is twiningly acting both common andproper and which is set up based on a thin flute sound, being translatedthrough a power to reign, swiftly given by God (in the common idiom

forthwith), when there is a possibility for the people to chose one ormore than one, who is / are to reign in lieu of God (see also Casp. Ziegl.at d. q. VII by Grotius). To such one the King shall not submit, since hehas not to account to the citizens; but such a submittal would be soughtby everyone carrying with them the patience of his last unjust deeds.About to the same effect Curtius too expressed himself (lib. X. c. III),"The peoples under kings honour their names like the gods' ones." Byright, Grotius advices us (on 1. b. and P., lib. I, c. IV, n. VIII and thefollowing), such law should not be infringed and, as a matter of fact, it isnot. And neither our Kings' power is infringed nor anything is moreimportant than the matter to be examined by a called council of the

friends, since the counsellors and managers (I guess they must have beena kind of bailiffs, T.'s N.) were not leaders. The ministers, however goodthey might have been, were not leaders, but only called to explain veryample and adorned council decrees. Just for that reason Cicero, in Prodomo sua (p. m. 222 and the following) uses the formula, "by suchconsiliarius, by such officer, which in Phaedrus (Fab., II, 7) and in Pliny(N, 17) occurs under the form as a counsellor from consiliando; amongthe French, conseiller; and, in my view, such words should have beenrejected as false, barbarian and replaced with expressions a consiliis (bythe commissioners), a pedibus (courier slaves), ab epistolis (throughletters) in the second case should be added formulas through which theancestors, according to their traditional custom, expressed their necessitythat a slave or an affranchised slave should undergo a punishment. Otherfragments in other writers (Plautus Epid., I, II, IV; Mil. Glor. IV, II,


XXII) to be found again in this book, refer to the same subject.-

§8. I have already shown that among the Sveons and Goths, asderiving from an ancient natural custom, but also through their customs,it was intended to establish the laws through a ritual and kept piously,that is why we read that, in order to have been deeply kept ineverybody's mind, in ancient times on a day and at a place previouslyfixed, the laws were recited and corrected every year ("All Laugh a enwndagh"). Such thing is to be found in ancient law fragments, mentioned assuch. That custom, established as such, of explaining and havingcorrected the laws, was carried out not only in villages and provinces,but also in the towns, and even the cities. The legislator's intent was tohave the civil laws transcribed and punctually corrected with great care(um median summon, to be absolutely the same all over the kingdom(Konungzbr. S., c. XXIII) thus no misunderstanding might creep intoand they are uniformly learned, according to Quintilian (Dial. De orat.,c. XXXII); the same specification - unifonne - is made by Macrobiustoo, and later by brilliant Cellarius (Class. Immerito damnat. Antib.)

§9. I said a median summar. No doubt the word an, i.e. ar, hasoriginally the first and at the same time the simplest letter, the vowel a,which encloses in itself the habeo concept of "being born" ("I have"),hence arra Terra, Ana, the Gothic fater, "father" (Eust, ILIAD.; ILIAD9, Ulph. Mat. VI. V, 9), a concept that the Greeks, in analysing theorigin of the words, simply ignore. Among the Hebrew it occurs as INthat should be related to teneo, (I possess"), too and confine° ("I keep,maintain"); therefore, ar = year, since the Sun revolves around the Earth,passing through the twelve Zodiac signs, which the Greeks calledcs.)ozalcoc- and which divide the Earth, from each such sign it turning and

setting out further. Hence the year was called revolving (annus vertens),"which revolves", as it occurs also in Cicero, C. Nepos, Suetonius,Macrobius and also others: at ant wendis, as it occurs in certain lawfragments and jamnlanga. Also, 1-Thov repwoog, "the circuit, therevolution of the Sun". Although I do not know how big is the differencebetween a solar and a sidereal year, about which speak with duecompetence the mathematicians, the Sun, by its inclination, itsimmobility and return, makes the years and seasons turn - the spring,summer, autumn and winter-, according to natural rules, as Senecaremarks (Nat. Q., lib. II, c. XI), it rotates even from one month toanother, claims Plautus (Pers., N, IV, 70), and from Cicero (Ex Timaeo


Plat., lib. be Universit., p. m. 201) we learn that the stars rove throughthe sky by conversion, from the Solstitial to Foggial and conversely:Lucretius (De R. N., lib. V). "And thereafter, by a neat order of thecelestial arch, the flow may be seen, seasons and years are flowing."And to the end of the same book: "To the lofty temple of the World, tothe cradle of which Moon and Sun are on the watch, shedding the lightaround in abundance, teaching people the years come back and timegoes by." And Lucretius again, "Once the summer is gone, the Capricornappears and with it, the hoar lays, too; and when it turns to the Cancer,the solstice comes and the Moon sees as dying inside moon spaces, andyear spaces that Itself, the Holy Sun, consumes while rolling greedilyforever." And Tibull. (lib. IV, Paneg. Ad. Messal.):

"How good we feel when the year turns to summertime.

Spring begins with the vernal equinox,

Summer, with the summer solstice, autumn, with the autumnalequinox,

And winter, with the winter solstice, "

Therefore they speak about a new summer in the first part of thesummer or its beginning; the second is the medium or mellow and,finally, a third stage is that extreme or the aging one; about all these itmay be seen in Lucretius (lib. V, De R. N.) and about that medium oradult (mature). With us it is said median summar, with exactly the samemeaning; it is the one to turn the year. From Cicero (De Nat. dear., lib.

p. m. 35 and the following) we learn that from the African peoples,the Sun is the one defining the year, that is the summer time, then theythink they pass from a year into another. This is why, with them, theyear is longer than with us, since it is always the same position of thesky and stars: therefore, when we call their year the 12", for example, itwould be completed with 854; anni ("years") which the Romans alsocall aestivi ("of the summer") or aestivo die ("in a summer day"),because in the summer holidays (feriis aestivi) the forum was closed forlegal proceedings, not trials being scheduled.

§10. From those noted until now, I deem it enough clear why theRomans defined the year through summer (see also Gell., Noct. Att., lib.II, c. XXI and XIX, c. V). The fact that the ancient regarded that periodof the year as of good omen. The Greeks, like the Romans, use to refer

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to laws depending on the summer: both in Cicero (lib. II. De legibus, tothe end), and in Plato, it is verified that every speech about the laws tookplace in a summer day, but about the summer holidays on which the lawcourts were closed, other documents shall account.

§11. Indeed, as early as Odin's time, the assessors should havebeen twelve, and also because for you, dear reader, those times are tooremote, we shall bring them before your eyes; you just turn your lookand spirit towards them. Once Odin arrived at the city of Sveonia, tomake his arrival of good omen, did something that would remain relatedto his name, Sigi Sigtunam, that is he instituted a number of twelveprefects to serve according to the coutume; something like that was inancient Troy. From the foreword to the Eddic writings we may learnhow the trials were carried out among the ancients: "Skipathr arHaufpingiar I tha liking sem i Troio voru setir XII haufthingiar atdolma Landzlag Haufthingiar", meaning the city princeps, that isHaubith or haufitt, a word to which it corresponds in Latin caput and inGreek Keywati; among the Goths they are called haubith, haubitismeaning caput and capitis ("head", "of the head") in Latin; see how littlediffers h from c. Among the others, that is Scaliger (De causis ling. lat.,lib. I, c. XXV), who proves h being nothing but an aspirated c, asituation frequently met today in Swedish. That phenomenon alsooccurred among the ancient Sueons and Goths, as well as among theTrojans, who in fact are nothing else than the ancestors of the Goths /Getae, as it results from the sacred written laws, which we shared. Intheir customs, I say it judging by the form in which the trials werecarried out, they made use, like we do, of an extremely religious council.We have available fragments of very old laws, as well as the historiesand annals confirming it with the power of the law. "Nu war that swa /at Othin aff theim tolff war domarin: sidhan staddis swa / at Kunungr enfiri sik setir a Thingi. Ater gafs that swa sem syrst war / at Kunungr atueim mannom duom i hander sattia: the domarar aghu thing sokia drealm thingrdagh" ("And so in that twelve men college it is also Odin,himself a judge, then another has appeared, who represented the King atsuch trial. Again, like in the first ages, it was established that two will bethe parts to make up a trial (I think it refers inclusively to the prosecutionand defence attorneys, T.'s N.), to plead at the trial on the fixed day,according to the rule"). Therefore, they needed twelve judges to ruleover the parties. This is why, even in our days, the suffrages put togetherof the assessors are called Domare. However, sometimes the number of


notabilities only was of ten, as I shall prove somewhere else. Just forthat reason there were Thai or duaii, i.e. Duo, i.e. there were two, theassignment of which was entirely worth of trust and respect. Aboutthose twelve assessors it is told also in the legend of Hervarat (Hervaratsaug., cap. XIV), "han hielt tha med sier tolff spekinga / tha er sitiaskikht yf °Hum bandamalum" ("Twelve they were at that time (in KingHeidricus' time), among the most sages, called to investigate the mostserious issues"). Twelve it says spekinga, meaning the men mostimposing in scientific fields and the knowledge of facts, since to theforum did not come people from the fields, not from the handles of theplough, not from the countryside trade were they coming, to unusualtrials, as prosecuted, no way. That is why Spekinga comes from spaian.speia, spana, from which the Latin specio, meaning speculari, esse inspeculis, i.e. "to examine very carefully, to feel, to sniff like a setter,very deeply", a notion which Cicero (lib. I, De Divin., p. in. 94) definesthrough sagire, which equals praesagire, i.e., "to feel the futurebeforehand"; hence the Swedish spa, "wise", as well as spaikingur.spekingur, "philosopher." Why so? But not from the same root, besidemany others, is also spelunca, Gr. a7r0,atov and crmiAug, lat. specus("cavern", "cave", "depth", the sense in the text, T.'s N.); but evenspecies does not mean the image of the thing, since many times appearbefore us forms that are not real, but we are given an image (it is aboutabstract philosophical notions, T.'s N.) In the version annotated by Cl.Verelius to Cicero (De Divin., p. 97), these are appointed as judges.And so we can read in Olofs legend (Olofs Saug., c. XC), "Olafi.Kunungr hasdi jafi2an med ser Xll enu vistrustu menn; their satu yfrdomutn med honour / oc radu um bandamal" ("King Olaus always hadtwelve very wise assessors, which lie consulted in cases with verydifficult issues"). These Radu in the text, occurring also in many otherpassages, mean "men", which could win up to the end, since that isunderstood by Radu (whether that could be also the etymology of aman"s name among us? - T.'s N.), attended always the King's council,they were also called Radmenn or more accurate Kunungs Rachnenn,"King's wise advisors." The formerly judge assessors have been calledRademenn, as they are called in our days, too, in the towns all over theKingdom of Sueonia. From the last fragments of the ancient memory ofthe laws we can infer the following: "Kunungr a nembd med ser scitiatolfinann" ("The King's assessors (since they attended even the sacredcouncils called Konungs Radmenn) were in number of twelve").


-Konungr skal nembd fin sik satia / oc lc-igmadr 6 777ingi" ("Twelveroyal assessors and as much judges should be present in the province inthe absence of the King's deputy judge. The same number had to attendas part of the trials carried out in the regions, yet not in a minor territory(popularly called Herod or Hundari, it meaning in our days a territorycounting one hundred villages). See similar fragments of the othercodices and particularly that of the King Ericus the Great, which, as wemay see, corresponds with the legislation in force in the territory of ourcountry. Except that the assessors were not appointed as judges, too (seealso Tingbr. Upsl., c. XXVII, c. XXXV; Konungsbr., c. X. c. XXXIV,c. XLI). When the assessors held also the office as judges it waspreceded by a special formula, as we find it recounted in Cicero (ProMil.), in Seneca (De mort Claud.), again in Cicero (In Verr., VII, lib.IV, p. 121), for instance, "If someone would request from me anotability, I would name you, because you know me best" (Seneca);"Refuse the friends, even the case is new, even you don't know theplaintiff, he defaulting, this court of law has been set up out of respectfor him", where just Cicero's defender is appointed, familiar to him, whoknew his case and united with the attorney. "Me, said he, as the oneknowing the legal matters, they wished to appoint as a defender of thewhole case" (see also Cicero in Verr. Divin., p. in. 56). However notwith the quaestors. These Cicero has united with the judges: "As far as Iam concerned, he says, have I to judge with wisdom? Why not aquaestor, too?" Here it may be noted very well that the judge should beingenious, very wise and right. In our legislation neimd and neimdemeinnfrom neimna meaning "to appoint." Therefore, as I said, the assessorshad the duty to investigate and not to judge: In the first judgements, it iscondemned or acquitted, yet not through those verdicts, which, under thelaws, should be entered again on the roll. "Falla eller fakia / oc eydomma. " Since the judges' duty also was to weigh the capacity of theprefects, to perfectly know the matter tried and, based on the laws of thesacrament, to duly strike a case off the roll (to try it again) to finallyappraise correctly a trial through major arguments sufficientlyconvincing, since it is very simple, with insufficient evidence, to convictor acquit; and the laws cannot be correctly applied if the jurisdiction isnot properly mastered. Such reason of judgement was well known andpointed out accordingly in the Attic forum, as Xenophon recounts(Sympos., p. m. 520), axai o KpiaroflovAog our en egni exco rrpog aeavrzileyetv aLla oia coepovrcov, cow rag yrtmovg, rva cog raxicrra vow o rt


lte yjni TraOetv tl am-now» ("and Cristoboulos says, there are not enoughreasons so I oppose; and in the first instance it does not clearly result, soi can forthwith realize whether it is due convicting or acquitting"). Afirst judgement has indeed it importance in Aeschines (Drat. inCtesiphont.) Also in Cicero (lib. I, De orat., p. m. 164; SturmPublishing House.) who explains the same thing in a few words:Socrates was condemned not only as a result of first instances (verdicts)by which the judges set just one thing, to condemn or absolve him, butjust under those laws to be again interpreted, polished, reconsidered,mot, as it is said in the passage quoted from Xenophon, because thatword comes from the verb picoze:co. "I judge, I count, I reckon"; since thevotes of all are collected and counted before a verdict of conviction oracquittal is rendered. One is expressed among the Greeks throughcurovniwuzg (an acquittal by means of a voting) and the other isKaropmcng (conviction order). What happens therefore if opopi9oz(those having a voting right equal to the others') do not attend all ofthem? Then it was invoked the concept of "all" (universal) because themost of them were present. There is what we can derive from Dionysiusof Halicarnassus (lib. VII): From those 21 tribunes, 11 had acquittedCoriolanus (a famous Roman general in the 5th century BC, who,although brilliantly served his fatherland, by bringing down the hate ofthe mob upon him, he refused to appoint him as a consul. Accused thenby the people's tribunes, he was condemned to exile. Fled to the Volsces,the enemies of the Romans, who Coriolanus once defeated, he set upbefore the ggtes of Rome. The Senate and people, frightened, have senthim in vain a couple of missions to persuade him, he was about toassault Rome, when, finally, he yielded to his mother, Veturia's and hiswife Volumnia's entreats, T.'s N.), but should have been another twovotes, the acquittal verdict would apply «oza viv zo-ormiav» ("due toequality of the votes"). Since the votes have not been equal, yet onemore for acquittal. There it is what Cujacius says, commenting onAristotle (lib. XII, obs., c. XVI, Arist. c. VI. Po lit., c. II, Joach.Perionius, line): Kvpzov To wig 70E1061 cSo&v ("Justice is served whenright is what is seen by many") or how Perionius says, "when a right isanalysed by the most, finally it can be said it is right". The same thingtoo counts in the case of those belonging to the whole kingdom, i.e. juspatriwn (the civil law): "Hwem theJ3e toll eller siu of them falla / vanfar" ("When out of twelve seven condemn, be he condemned.") Whathappens when the condemning votes equal the acquitting ones? In such

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a case. Grotius (De I. B and P., lib. II, c. V and XVIII) is of the opinionthat a fair trial should incline towards an acquittal, a verdict called inthis case humanior ("more humanistic"). That is too the case ofEuripides's Orestia, (corav zany yevcovrat ipni9oz coroAverat oKortiyopou,uevoc..» ("given the equal voting, the accused is acquitted"); ajudgement totally complying with the ancient system of the Swedishjurisdiction: "Nu an ster willia beria / oc ster falls / tha agu theirwitzord sum walla willia" ("Six votes for a condemnation, six again foran acquittal, the release idea prevails"). Such thing has been insertedthereafter in east Gothic laws, and even in every trial and in the wholeKingdom of Sveonia. In the criminal cases, things are a little moreintricate, especially when we are before a fool. See also what saysCicero (I, )(XXVIII, to the end, in De re jud., according to Orat. VIIand the last of In Verrem, p. 124). In the civil cases, however, thingsare as already shown, but it is better to see what does reveal Zieglerus(Ad. loc. Grotii cit., c. VII, Konungs dr. S. Ratteg., art. XXXIII),whose ideas, in fact, do not differ much from those of our ancestors.

§12. As for the concept of jus jurandum, we offer ValeriusMaximus' opinion (lib. II, last c.) from whom we learn that theyappealed alike to the Divinity and the oath of the one, who, whileclimbing up to the shrine, appeared to the judges not to believesufficiently in the gods, was disregarded, therefore the sincerity of hisword was doubted. So, Aristotle (Polit., II, 6) even request from thejudge to condemn such an accused or witness. Hence the phrasessacramento rogare aliquem ("to entreat someone through a holy oath"),sacrament° dicere sententiam ("to express an opinion under a holyoath"), sacramentum used frequently. Instead of jus jurandi / juranduzn,Plautus shall use juramentum, which he regards as more correct thansacramentum, which he regards as perfidum, by using the verb perjurare("to perjure") (Cistell. II, 1, 19 and 26). Like Plautus and Cicero (ProRab. Posth.), who would use the verb pejerare, with such meaning. Seealso Horatio, Carm. Od. XVII. according to Hesychius (p. m. 916),«rpm eeoz rap° EoAovz EV rot AHOEIN optcoi rerax» ("In Solon's lawsengraved on wooden boards (ro a&tv = "a wooden board on which thelaws were engraved") it is written that they swore on three gods: Jupiter,Neptune and Ceres"), and certain courts on «Azrokkov trarpozog icazAziportip Kat big BacnAeoc» ("on Apollo the father, on Ceres and KingJupiter"). The Greeks used to swear, according to a sacred ritual, onApollo the father, he was Kara ra Karpza, i.e. "under a traditional


custom" (therefore the coutume, T.'s N.) That cult of Apollo asirarpoioc, "patriarchal", has been alike called hyperborean or barbarian.And what does it mean in fact Kara ra 2rarpia, if not Kara rpm, hencerpm (three) among the Hyperboreans it being the most importantnumber, also accepted in the rituals arm& 7ravra ocoacai» (Arist., DeCoel., lib. I, c. 1), "Everything is dived into three", exaz iravra raavOpcoTriva rpiac ovvexel», "the number three is the one matching allthat's human". (fICaOaTrep yap coao-i Kai of irveayopenot To ray, Kai raravra» "Thus, even the Pythagoreans deem it very valuable, sinceamong them everything is determined by THREE"). From there thenumber three penetrated into the sacred things and laws. See alsoJamblichus, (Prot. C. v. in Vita Pythagorae), c. 28. An opinion alsoconfirmed by Plato (Epinom., p. in. 924) when claiming the Greekshave received these gods from the Scythians, i.e., from the barbarians,together with many other precepts, cultivated with much religiosity bythe oracles at Delphi. About jure jurando as such, there are accounts inuncounted passages of our laws, both olden and more recent, where wecome across the following formulas: Med sed theca, Med Sed, SedTolfinanna, sed sin Manna and other like Snorr. in Sivar. Thor. andVita Hacqui. Olafs Saug, c. CXVII, Scheff. Ups. Ant., c. X. p. 141 andthe following also in Sag. et legibus veteribus passim). Both in theeveryday life and in the religious superstitions, in our fatherland haspreserved the custom of swearing on Neptune or Attin, Jove or Thor,Ceres or Freya, as we it learn from both certain laws fragments, thelegends, and historical documents. The oldest formula reads about this:Hialpi mier sua Freia Thor oc hin ahnatki As, "so help me Freya(Ceres), Thor (Jupiter) and Great Attin (by whom it is understoodinclusively the Sun or Apollo)." Afterwards the name and image of theAsian Odin. And yet they are lawful, about which also Cornelius Neposrecounts, "From there it came to a trial, should the oath be broken, dueto certain elements, on absolutely lawful grounds one was charged,summoned before a court of law by eleven men, who, according to theAthenian custom would condemn him/her to the public torment." Anumber of eleven men should, under the very old Civil Code in force, beto apply the public torment of those convincted, as well as the prefect ofthose, which in the old Bircensian laws called stupagrewe. And, greweor gerewe, from the verb particle Ge (usually a prefix) and rewameaning "to investigate carefully", "to seek in order to find something","to follow up to the end", hence grewe meaning "judge", "praetor",


"quaestor", because, under the judicial rule, they should research verycarefully. Then a custom has been instituted, after a similar onebelonging to our ancestors, and including the peoples neighbouringSweden, like those who, by their birth, manhood, fame and deeds provethemselves prominent, rising above those belonging to the equestrianorder, however as a result of their dignity exceptionally in everything,they would be given properties by inaugurating a new ritual (should theyhave insufficient assets to join the equestrian order, T.'s N.), received bythe King (as sword handlers) in his personal guard as a sign of eternalgratefulness. And, relating to such quality they have just been calledKunungr swerdtakare (sword handlers / royal shield carriers), like in theHirdskra larlar according to Rubr. Urn Hertu ga eid Aegid. Girs inVit. R. Er. XIV). The Gothic word could be translated among otherpeoples through some fight situation having arisen, in which they dashwith all their soul ardour, even often risking to be crushed, when, inwords of what other languages I don't know, an idea was suggested, theyshould not doubt that Minerva would unexpectedly interfere andeverything would be sorted out (the hint is at frequent similar situationsof the Trojan War, T.'s N.) As we could ascertain, in many issues arisenbetween those very sages, when they were overstrained, not by others,but rather by themselves. From Rea even Raffi / Kunungr / RIO /Reffingarthing / Reiffi eller Landzthing derives, "the counts assigned withjudging those sinning against the public health", as Verelius explains.See also Joan. Oetting (De jure limit., lib. I, c. V), Olofs Sag., c. XCI, c.XXXV; Kongbr., c. DC and X, Verelius in Lex. Scand.)

§13. There is yet another very old law, De gestatione igniti ferri(On the power of the incandescent iron) aiming at proving the innocencein dubious cases, brought into this Kingdom at the same time with theChristian religion; to be sure that nothing false has crept into, on theexample of Poppon, who was the first to bring it to Dania based onChrist's teachings, in the time of King Erik of Sveonia and Dania. Thelaw has been conceived and kept based on the following words: "Allirdulsmal standi under Jarne or Glitz Domi. wardir ikier at Jeirni / sesaktauser / brennt at torni / heti med rettri feltr" ("In every dubiouscases the burning iron method shall be applied to prove the innocenceand so submit them to the trial of God; through iron the guilty ones werecleansed, through iron the convicted ones were duly punished."). Thenagain: "Nu wanis thou sak til thera (ha war diet swo farst i Laghum / atthan skuidu waria sit med Jarne ok Gudz Donti" (See Stiernhook de

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Jure ver. Sveon. Gothorumque, lib. I, c. 8 and Fragm. leg. Antiquiss.Loccen. Antiq. Sveogoth., lib. XI, c. 4 and c. XVIII Gudzard). Peoplethat once were accused of concealed murders, it was an established rule,since the earliest and oldest laws - through iron just the justice of Godcomes.

So, in such a way the offences belonging to the core of the issuecould not be skipped over. And moreover, these trials were not set up asmuch to punish the wrongdoers than especially to investigate in detail -

the causes that lead to blameworthy deeds being perpetrated. And whenthe matter of the case related to something very shameful, it wasrequired all the more an extreme maturity on part of the judges, and ifthe religious aspect was also involved, then the case was radiated fromthe rolls. So, in such a way there could not be omitted deeds letting themto be purified. That kind of trial was also a kind of challenging thoseunfaithful, being about the certifying of the heavenly doctrine as themost sure, however not the only one, but in any case the only trulysacred. On that occasion it was also on trial the degree of faith in God,since some appealed either to the name of God, asking for help, or thesacred things keeping with the gods, others were coursing the edge ofthe iron squeezing their feet. Indeed, we further learn also from oldincunabula, an example from which Count Ioannes Heisig conveyed tous, mentioning Tiburtius, son of a nobody Cromatius, in which it isclearly to be seen that his opinion was forced. It is entirely worthygiving credit to the following text excerpt from very old law fragments(Loccen. Antiq. Sveogoth., lib. XI, c. 4 and 17): gripin / oc gaffz honourward at offra Gduhom alla trada barsotter a brannar, de glodtrumTiburtius giorde kors for sinom Fotom / de trod oraddir barfottr wtaglodenar / oc sang Gudz loff / oc sagde: mik thykkir sem iak ginge Pramat rosa blomstre i mins HERR a Jesu Christi Nampn («Tiburtiusunderstood then that he was left nothing but one chance, to present these"gods" some fictions or else let his legs be bound with a burned iron andwalk that way. Tiburtius instead, laying under the sign of the cross, barefoot, stretched with the edges of a chain glowing with fire, began to singin louder voice, bringing praises to God, even adding, "It seems to melike feeling roses stroking, like a tender endearment, my feet, in thename of Jesus Christ, my God."» However, as I already said before,among the profane people that sacred way of trial was effective, calledthe Judgement of God (Gottesurteil or Gottesgericht in German, T.'s N.)with a popular term, in the Roman Pontifical Law, yet never accepted by


the Church of Christ. (D. D. ad cit., cap. D. c. XVII q. I, Edzorbr. 01.)For a while having become an important chapter of the jurisdiction, inthe end it is proved to be wholly unproven and challenging, as long asthe Great and Mighty God is depicted as putting at trial those unfaithfulin such a cruel manner. That is why, in our fatherland it was eventuallyrepealed, while in other kingdoms in the christened regions still being inforce (II q. V., c. XX, last ext. cap. De purgat. Vulgari). King JarlBirgerus was the one to repeal that Judgement of God. His example wasfollowed by his son, Magnus, even by his grandson; every King ofSveonia and of the Goths condemned such proceedings. Still preservinghere and there by native mistakes, under the reign of Erik The Great ithas been completely abolished all over Sveonia: Arfdabalkar /Helsingicarum legum. "Forty at Arkibiscup Olaswer kiordi at Jarnbirdwar ater uptakin i Helsingta Landi / sidhan hon war aslagon i kunungMagnusa oc kunung Birghirs daghwn: tha staddis thane i Stockholmi ofalt kunung Magnusa Radh / sum kunung ar badhe Sweriki ok Norghi / atJarnbyrd skulde aldri optare wara. Ok toks theifore same ratter sumforra war tolf manna nampd / um then mal Jarnbyrda mal waru: ok skalbOteis fore hwart mal sum keimpd sallir / swa sum Chet at ban ath tarnifallin wrdi" ("Since under Olaus, Archbishop of Uppsala, a decrease inthe use of the "divine trial" through the burned iron procedure has beenobtained, only under the protection and authority of Birgerus The Greatit was abolished in the whole territory of the Kingdom. In Stockholmeven convened a council of the Senate, by which Birgerus has beenacknowledged as the Great King of Sveonia and Nonvay, since he waswho, by a more rigid act, repealed the said divine law"). In its place ithas been implemented a jus jurandwn of those twelve men, as it wasbefore. And, as before again, with much precaution, they enforcedpenalties with a similar sense of equity, as they had before that actcoming into force, now, after the repealing of the "burned iron trial"(cap. II, q. I).

§14. And like in many other cases having been considered, amongthe Greeks too it occurs a trial equal to that cruel one, in the case ofsacred institutions: thus it just cannot be weighed whether they are reallysacred things, the ritual seems however to be similar in uncertain cases,so that, looking closer into the case, a neat conclusion cannot be drawnwhether or not they dealt with a sacred issue. A clear example of suchgives us Sophocles in his tragedy Antigone. Polinice (one of the twobrothers the other is Etheocle who killed one another in the fight for


the throne, the latter fighting on part of Thebes, his homeland, Polinice -against it, both sons of Oedipus and Jocasta, T.'s N.), according to anorder given by Creon, their uncle and a temporary. tyrant of Thebes,remained unburied; Creon has given even an edict under which anyonedaring to bury him would be condemned to death. Antigone, their sister,committed his body to the ground in great secret. Guards have been setup to watch over Polinice's dead body; in a moment of listlessly on theirpart, the breach of the order was committed; one of the guards had tobring the terrible news to Creon; lots were cast as for who would go; andthat one because he did not know the perpetrator -, notifies the tyrantthis way:

«That man is not guilty!

Since everybody said, "I don't know, didn't see anything!"

An iron

Burned in the embers we would hold in our hands, through the fire

We would walk, we would swear on the gods that we neither

Perpetrators have been nor have we anything to do

With such perpetrator...»

(from a Romanian translation by George Fotino, Bucharest,Albatros Publishing House, 1979)

E11111" o CrOlp01 Kal puopoug wpm, xepow Kai imp otepgezv, Kaieeovc opx0)7COMIV.

Look what the ancient scholar (Vet. Schol. Ad. h. t. Antig.) said,puopovg flaergeiv Kat 7rop Inrepflaivet, "the burned iron trial and the fireof justice." It is noted just in that place °plc-co/tow, jure jurando, "by theright to swear", they had to make a solemn oath while having the legstighten up. And thereafter, in the same tragedy, in which way shouldhave she, Antigone, atoned her "crime", subsequent the verdict given byCreon confined, buried alive: oFerucov öe ro &ovrac icaropoofferv»,and "among the Getae it was a habit to be buried alive." That isconfirmed by our ancient laws, a fact occurring in several law fragmentsand other documents.


CHAPTER IVSummary

§1. There is no doubt that in the time of Zamolxis there existedwritten laws. In witness we have the writings of Joannes Magnus . andJomandes. §2. To them also adds the authority of Ablavius. The otherGreek and Latin authors share such opinion. §3. All these agree with theopinions and judgements of the Greek inhabitants of Hellespont andPontus Euxinos, as early as Herodotus' time. §4. Some correctionsbrought to Homer's text, where he speaks about Pythagoras. Thephilosophy scholars were once called sophists. However, through strongarguments, those fooling around them have labelled them with suchepithet. Herodotus' opinion on the underground abode of Zamolxis. §5.The perfect agreement and harmony between the incunabula of theancient Goths (i.e. Getae) and Herodotus. §6. Neither more recentmanuscript codices differ. In the set uninterrupted by such codex it is tobe found also that adorned with the names of some important kings,under the title of JOANNES III. §7. Even Strabo's accounts fullyconcord with those of our writers. Laertius' place in that matter bothcorrected and explained.

§1

I deem to be just sufficient and clear proofs, even ancient, whichwould allow us to claim that written laws did exist in Zamolxis' time.Joannes Gothus, for instance, recounts that Zamolxis, once returnedfrom Pythagoras to his homeland, began to share with the Getae thephilosophical precepts and golden laws he learned from his teacher(Hist. Sueon. Gothorumq., lib. III, c. 15); Jornandes (De Getarum siveGothorum origin et rebus gestis, c. V and XI), himself a Gothic writer,out of respect for the ancient ones (Lundius pays heed in the first placeto Dion Chrysostom (15` century AD, who wrote Getica, a dissertation,and served as a model for Jordanes, as he repeatedly confesses it, T.'sN.) who wrote histories and annals of the Goths (i.e. Getae or their too,since, as I emphasised it repeatedly and Lundius clearly says, the Gothswere Getae yet unsettled, as those of the mouth of Borysthene Dnieperriver, about whom Dion narrates, T.'s N.) reports that Zamolxis andDiceneus have been of an extraordinary erudition and their fellow-citizens are very grateful to them for the laws they have given.


§2. Of the multitude of the authors that Joannes Magnus praisesAblavius, Dexippus, Dion Chrysostom, Orosius (and he skipped theancient writers), praising the Goths' great spirit of justice, there are othertwo, among many others, speaking in one voice: Nicolaus Ragvaldus(Oral. Basi. Hab. et supra allegat.) and Paulinus Gothus (Hist. Arct.,lib. I, c. 40), convincingly proving that the powerful and majestic justiceof the Goths originates in Sweden. Here too it is fitting to add the eruditeVulcanius Brugensis and many other writers, of every nationality, whohave dealt with the Goths, Getae and Scythians and a full series ofothers, as enumerated just above by me (in Epist. Ad Ord. Fris. Hist.Jo rnand. Praef.)

§3. Indeed, about Samolse, in full consensus with the Greekinhabitants of Hellespont and by the Black Sea, of his time, as the Fatherof History confesses it, as Cicero stresses it (lib. I, De legibus.Herodotus, lib. IV, c. 95), "for whose books the HISTORIES - recitedat the Olympic Games, the whole Greece knew to respect him." Cicero'swords are in full consonance with every of our manuscripts and books,being available to any well-intentioned reader. There is the voice of theold Herodotus (c. IV, c. 95), a Tov Za2poav roomy eovra avepcorovSowlevo-az ev Eapco Sowlevaca SE 17v19ayopl Tco Alwiaapxov. evOevrev SEyevopevov EAEOEpov...»), i.e., that Zamolxis, the son of Mnesarchus ofSamos, was a man who served Pythagoras as a slave." According tothem, Zamolxis wins his freedom and then, upon gaining a great wealth,comes back to his fatherland. When he realised that the Thracians livedin misery like caddish people, himself being educated in Ionic customsand therefore more refined than those Thracians, since he lived togetherwith the Greeks and illustrious and erudite Pythagoras, he built a guesthouse where he received the most distinguished fellow-citizens, whichhe feasted while teaching them that neither he nor his table companionsor those to be born from now on should die, but instead go to a placewhere they would live forever and enjoy every selected goods. While hewas doing just as I said, he was building an underground dwelling; whenit, was ready, he got out of the sight of the Thracians, descended into itand remained there for three years; in the meanwhile, the Thraciansthinking him dead, mourned him weeping; in the fourth year, he cameback to the sight of the Thracians, so giving credibility to the precepts hehad given them. So recounts Herodotus, guiding himself after thesayings circulated by the natives. In the next chapter, the 96th, Herodotusclearly says he does not trust entirely what it is said about an

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underground abode, but he rather thinks that Zamolxis has lived manyyears before Pythagoras, he was a man too, born in the land of theGoths, and also a god of the Getae: (Herodotus wonders at a people likethat of the Getae believing in immortality, but once subdued by thePersians, under Darius, joined their army without opposing; "And thisbecause they, I think, have lived long before in those districts, in Geihaor Gete by the river Oxus, today Amudaria, a fact that made someresearchers, among them M. Kogalniceanu too, to write down that theGetae would have originated in Persia; the Geto-Dacians however livedsince the oldest times in every comer of the world, setting out of WestDacia, where in my opinion they first of them appeared; in witnesswe have also the Eskimos of our days, showing that it is / was possibleto live also under the ice dome of the Arctic Ocean and anyhow, let usremember that a foetus traverses, in its intrauterine life, a part of thestages the animal kingdom has traversed the vertebrates in particularup to the man of our days; therefore, the man was an amphibian at first,for thousands or even millions of years, then took to the land. Wouldyou take a look, please, at a walrus and you will be astonished of itsresemblance with the man; within same range I think we should alsoexplain the "sea mermaids" and the presence of those two fishes in theantiquity, which thereafter got a Christian connotation, T.'s N.)

§4. I rendered accurately what Herodotus said, not changing a singleword. So, his speech about Pythagoras as being the lousiest sophist, «ovTo) acrOeveo-auo aocozo-ai» seems to resemble the way Homer describesAjax as one of the weakest among the Achaeans («ovx acoauporarovAxamov») who, well known as one of the bravest (Lundius might havemissed a detail: regarding the history of Troy, there were two heroeswith the name of Ajax: one, the son of Telamon, defeated by Ulysses inthe dispute over the weapons of Achilles and, by getting crazy with thepain, strangling Greek troops, as he mistook them for the Trojan onesand realising the error he made, kills himself; the second Ajax is the sonof Oleus, who after the siege of Troy, shipwrecked and took refuge on arock, from which threatened the heavens (the frequent hint "Ajaxthreatening the gods" is proverbial), then he is swallowed up by thewaves; thus Lundius has melted them together, and maybe he just hasnot mistaken, considering the context, T.'s N.) Such phrases occurfrequently in Latin writers, as Vorstius (De Latin. falso susp., c. XXV)remarks, and the philosophy experts were called sophists long before,since they, by a less honest exposition and also the pursuing of a


shameful gain, the name of philosophy itself was disgraced: byindulging to subtle artifices, they in fact hardened others, attacking themwith ingenious utterances, in matters sometimes scandalous, divertingthem to paradoxical theories: «a-apab.goug viroOeo-eig», so they deservedtheir names of sophists. And so, not exceeding their condition, asregards the story of that underground abode that Herodotus accounted,they neither rejected nor approved it, but rather they gave credit to theidea (moreover, directly expressed by Herodotus in cap. 96, T.'s N.)namely Zamolxis would have existed many years before Pythagoras (seealso Plat. Protag., locr., Hel. land. in the beginning, Cie., II, Acad.Questio); in the beginning of the next chapter, where he talks againabout Zamolxis, Herodotus says, "either Zamolxis was a man in fleshand blood or a demon of the Getae, it's all the same to me!" (oeire SeCytl'ETO Tic Zall0).& aveporoc, eV oallIOJV Tic FET1101 °Mcezixtopiog xawerco.») And yet we should not doubt that even beforeHerodotus writers existed to recount as he did: Cicero (De clarisorationibus, qui dicitur Brutus, p. m. 266) himself asserts that suchpoets existed, even before Homer, to pay tribute to Zamolxis in theirfestive poems.

§5. To Herodotus' opinion also agrees an opinion, worthy of everycredit, in one of our incunabula, "Fyrsti war Samolthius sa er Lagframsordi medh inykli snilli / han war Pythagorassa 77irahl i Sarney.Han for freilsgiswi hingat til alsheriar thing. Han bygdi har Htvs ocbaudtill sijn Kunungi oc ollu stormanni um alt Svithiod pa raladi han vidpa er rued 'honom satu t Hollini at Natvardi / oc Diyckio sinasamanhasdu / at han Odain wad oc theflin stad Odains: Litlu sidarhwars han vr asyn aldra thera / och eptr thrij ara Dag apnadis Jardr /tha kom han ater til war: pui trudu allir men uthan all geninali hwad ithessu mali sags war" ("Samolse was the first ever to, with a specialskill, put down his laws, he who had been a slave to Pythagoras ofSamos and then freed himself, arrived at us and the committees ofcitizens joined together from the whole Sueonic Empire came tocelebrate him. With his wisdom exceeding by far the one of thoseconvened into the forum, he built a house where he invited as guests theKing and all the nobility. There, by a speech that took longer than thesupper, he asserted the immortality of the gods and heroes of thedisappeared Scythians, that himself too would be immortal, and those ofhis nation among many peoples, inducing them believe at the same timethat the place of the immortals was there; not longer thereafter, he

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disappeared on a sudden. After a three-year absence, he came backamong them, telling them it having a direct connection with his previouswords. I wonder if there is any other example like that, by which theproof is made through such a relation between word and deed.")

§6. There is some further evidence supporting what is said above.And why not? Since it is also another row of books published lately,which Were just manuscripts by the other day. Shall we halt at the codexof King Joannes III and review many other manuscripts and, with all duerespect we owe such, interpret them. Do not be suspicious about, sincelook what is written there, "Sammaledes war et! Varn fodt of Gothern /som tiente Pythagoras uthi Graecien, och larde of honour himmelstekn /Gudz willta / och alt eithskillia ands ifran godt genom bokliga konster.Then samma drog ifran Graecien och till Aegvpten / och leirde ther theFaders leirdom och Gudz dvrkan som the hade. Sedan drog han till siftFadernesland igen / och blef en °swerve i Konungens Reidh / och hwadhan beslutade / thet lat Konungen sei bliswa effter han hade forstand attskillia ondt isfrdn godt. Then samma gaf fig i elm Jordkuula / deir hansalt och studerade och ibland alle andre sine studeringar drog han uthSweriges Lag / ther then menige Man weeth sig alt esterratta" ("Therewas already born in that nation of the Goths (i.e. Getae) a child, who, assoon as he grew up, engaged himself as a slave with the philosopherPythagoras, famous in the whole Greece, who knew by heart the starssuccession, the cult of Zeus and the difference between good and wrong.Then, coming to Egypt, he trained himself in the institutions and religionof that people and finally came back home. It was him who the Kingreceived in great honour and appointed as a Prime Minister, and Hemanaged both the royal and divine affairs through his will (with headgestures). Due to fatigue he descended a cavern and there he set up theSueonian law, which the whole people would carry on to thedescendants").

§7. He descended, I say, in the cave, the entrance of which Hewished remain unknown. About in a similar manner Strabo too narratesthat story, writing that Zamolxis would have come into a caveinaccessible to the others (aficrov rozg aAAoic) Geogr. VII, p. in. 207 andthe following). To imitate his preceptor, who just entered the cave calledIda (eig To lbatov KaAmyievov avrpov), he, Zamolxis, too attemptedhimself to enter the cave, as Malchus asserts (Vita Pythag.) Would youalso add Laertius (De vita Dogm. et apopht. Philos., lib. VIII, De


Pythagoras), where he asserts Pythagoras would have received him«govAov Zupol.e:/v co Feral No um, Kpovov voi4ovrec: 04" Own,Hp000rog» ("the slave Zamolxis, who the Getae hold to be a saint, asHerodotus accounts"). Yet, although the brilliant man IsaacusCasaubonus, in the points he makes at that passage, claims it must be amisspelling and everything should therefore be revised, even though ithas been written so by Herodotus: l'eflaetv volueovreg ("callingGebeleizis"). Moreover, the words cog Oticnv are deemed to have been .

added by the great erudite Aegidius Menagius. It is quite possible thatinstead of HpoSorog it might be read mroflorog, i.e., it might have beenwritten Hippobotus viv rwv viA0009cov avaypayniv ("an anagram of thephilosophers"), which Laertius often uses. I rather think that scholarMonachius (Animad. Ad b. I) approved of Laertius' words transpositionhaving been performed by the clerks, so it would read as follows: «coTerm 6voocn, o Otio-tv Hp000rog, Kpovov voictrovreg» ("the Getae holdhim to be a saint Zamolxis -, calling him Chronos", as Herodotusrecounts), words that, for the reason of juxtaposition, should have beenwritten at first on the margins, which thereafter might have beenincluded in the context to so continue Laertius' word what we knowfor sure it has happened a creeping into of some of the marginals inmany passages, even in the case of most authors. I wonder if not by theclerks, too is Hesychius' place corrupted (p. m. 409). fl A)201 Se ra)Kpovw etvat Agovo-tv.» ("Others claim to be of Chronos in thepassage"). Since, in fact, correct it would be to have it read together withSalmasius, ivy Kpovov, i.e. Saturn, deemed by others to be Zamolxis. Inany case, in the Sun and inclusively Samolse we recognise Saturn, as theHonoured Antiquity proves in the following.


CHAPTER VSummary

§1. Thus, it is clear that Zamolxis was a god and a man at thesame time. as he is in fact celebrated by the Getae. Both facets areconfirmed to us by the ancient \\Titers. §2. As a god. Zamolxis is alsocalled Kpovoc or Xpovoc, i.e. Saturn. Also Attis, the one-eyed son of theriver Sangarius in Phrygia, eappaothig (the Scythian Poseidon) and tohim the cult of Hercules, too was ascribed; Hercules, as a military deity,the most powerful of the gods, as witnessed by national incunabula, inconcordance with writers' witnesses. Zamolxis was also called Bal,Ballur, and Aballur, i.e. Apollo; depending on the context, it can beinferred about whom it is. And by Macrobius too, but also by theancient ones he was called Sun, too. He was also identified with LiberPater, which is Dionysus - Bacchus. With god Mars and Mercury, theirobject of cult being nothing else (so, it is about other deities). Strabo'sopinion requires to be corrected and cleared up. And also Aesculapius,that means "health" and Isis, even with Serapis, which are gods, too ofthe Sun. So, an identification with Adonis, Attin, Osiris and Hornspoints to nothing less than again the Sun. Osiris means the Sun amongthe Egyptians and the Greeks, yet for others it means dark. With exactlythe same meaning it occurs in Plutarch and has a Scythian origin. Whatdoes it mean? By the endeavour of others, the origin of that word iswrongly explained through an inference. But the ancients understood anethical philosophy (rpiAoo-owav nOwny) by Osiris, Isis, Horns, andTyphon. It is explained the Heurnius' opinion. The reason why theAntiquity ascribed the characteristic of eight eyes to Attinus. It ispraised the superior place occupied by Plato. No doubt, the Hyperboreanlaws, as Plato claims, which have been duly sanctioned, havedisseminated among the Egyptians, the Syrians, and even the Greeks.The King of Sueons being ascribed eight legal deeds, he was imaginedas imposing as the majestic image of Great Apollo. It has been provedby Macrobius and others too that also Nemesis and Pan, even Jupiter isthe same with the Asyrian deity Adad and all of them are the same withthe Sun. Both the corps of lay theologians and those of Orpheus' bandconclude that all those deities equal the Sun. Pan is the supreme masterof the universal material substance or a god of the whole Nature. Thename of that god comes from the Gothic Pan or Fan. §3. A voice was


heard saying that Great Pan would heave died when the Oracles atDelphi's fame decreased. Daniels Hebdomades, different writers'opinions, by a right interpretation of that time and where should start thecount from. However, wherever we wish to set the begining, it is veryclearly determined to have disappeared. Isaacus Vossius' opinion on thereason why the Jews behaved so badly with Jesus Christ. §4. What is themeaning of TO EL in the inscription on the outside wall of the Delphictemple what about the Getic word EN. §5. Like the Getic Pan or Fanis everywhere noted, same way the same Pan or Fan can be interpretedflag"; same way Ban, in lieu of field or territory, is to be frequentlyfound with such meaning. Bannire / Forisbannire ("to drive away", "tobanish") are barbarian words. What is the meaning of Bannomanna? §6.Apollo has been called not only Pan, but also Paean. §7. Solargud inSwedish, i.e., the "Sun god", because his sceptre was made of gold, hisbow is of gold, and his arrows are of gold, too. Phoebus comosus(Phoebus the longhaired"); his locks of hair being brought as anoffering yfivo-oicoinig. According to Ennius, Cicero and others, only theSun gets the epithet aureus = "golden", yet the Moon is "silvery", thusthe Sun and the Moon stand out from the other stars. What is meant bythe word arrows; in our language, the arrow is called solarstralar:among the Italians, until today the Gothic word reads STRALE, sagitta,that is arrow. But, Apollo is the one held to be the inventor of the skill ofwielding a bow and arrows; his bow is Scythian. §8 Zamolxis was alsocalled Samnaas, Samnmalthius, Sainnmalses, Scnnalses, Samolses,Sahel, Samelitz, He, Bel, Belsamen, and Samlhog, Zamolxis andZahnoxis as well. §9. The highest priest of Apollo was called Abar /Habar in the popular idiom. To the idea of having been Hyperborean,agree also the ancient and Greek writers. He was representedaccompanied by two virgins, when setting out of his shores. §10. Fromhim come the sacred literature and the concept of arses liberales, whichfrom Greece arrived as far as at Latium. §11. Minerva is believed tohave received such name (Pallas Athens among the Greeks) as a result ofher major cult for literature and arts; idem the city of Athens. That citywas called the Greece of the Greece. §12. Why those virgins,messengers of sacred news have been called also prophets of the fate inthe woods where the Dodonians raised the temple of Jupiter, which theThessalians called then Haemoac (Pleiades, i.e. the Doves,etymologically speaking, T.'s N.) Neptune's turtledoves have a browncolour. §13. Where comes the name of Neptune from. §14. Why is

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Neptune called Thekur ;roil/wig-, the beauty one." §15. Neptune calledthose virgins "dropped sleeves virgins"; tunics of that kind are to befound mentioned in ancient law codices, and also in the ones of thesedays. §16. Those two virgins are crowned with the sign of the holythings. The imperial sign, just since the Antiquity, is made up of threecrowns, which are also the distinguishing signs of the Goths when theyare outside the country. §17. The odd number is to be remarked in thesacred things. §18. and §19. The insignia of two twin lions leaning uponthe Earth (Gaia, Frigga, Freya, Vesta). To her, the great goddess Terra,there are ascribed many other names, explained since long by Greek andLatin writers. The special place that Plato occupies with regard to thegreat number of Greek words preserved from our writers. The right placeof Sveonia. §20. Venus is identified with Freya. Where comes the nameof Venus from? Both Cicero and Scioppius claim it is from Aphrodite

waw7), and that one from the names of Frey°, Frea, Prea,Huusfrau. Huusea. and Huusfru. From Friccus and Tellumus, asemblance of Egyptian Isis and Horus. Among the Africans, it is Urania,among the Syrians, Mylitta, among the Persians, Mythra. The Sun andthe Moon fill up, according to secular theology, one page each. They arein line with what have expressed Orpheus, Musaeus (a Greek poetcontemporary with Orpheus, T.'s N.). Hesiod and Homer, and also withthe legends in the Eddic texts. The characters in which are rendered theSun and the Moon are the hieroglyphs. Which is the origin of suchuncountable number of gods? The gods divide into superior (heavenly)gods, inferior (underground) gods and middle gods (intermediary, like itwas Mercury among the Romans, connecting the heavenly gods(Olympians) with those underground, T.'s N.) and into great, small gods,and patellars (< patella, a diminutive from patena, "small tray", used topresent oblations to some gods, like the Lares, for instance, T.'s N.). Theorganisation of the cults. §21. The place illustrious Diodorus occupied.The authority ascribed to the gods by each people. Yahweh reads indifferent ways depending on the author. The principles of the Getic lawsspeak in full consensus about Apollo, Jupiter and Cybele (the MotherGoddess), this being also the reason for which in justice they speakabout a Tripod put as a title to the Royal Law, Kunungsbalker: it isquoted the special place held by Plato. A paragraph of Cicero's Denatura Deorum (= On the Nature of Gods) is amended. Strabo's words,deemed to be erroneous, are set forth by the interpreter Xylander(Wilhelm, German philosopher, 1532-1596). Jornandes amended. §22.


Regarded as a mistake of the copyists in the transcription of brothersJoanncs and Olaus Magnus' histories. Ludenius' mistake. The name ofZeutas and not Zentas found in the manuscripts. Zeutas is the same asZEK, 41c, 00g and then 17curcucog (or Papaeos is Zeus among theScythians, according to Herodotus IV, 59, T.'s N.). Not much differentfrom the Egyptian concept of 777eut, from the Phoenicians' concept ofTaaut, in the opinion of the Phoenician historian Sanchoniathon. §23.Where comes the Latin God Jovis from. Why are those three kingsaccounted for the basic principles of the laws. §24. Valerius Maximus'important place. Why Scythian Anacharsis (of royal origin) oncecautiously described how to circumvent the laws. The way the lay shrineof the laws was conveyed. §25. By which ultra powerful reason did theAntiquity lead the paragraphs of the legal matters. Why at Jupiter's trial(when they swore by Jupiter) three were the rivers required to becrossed. The meaning of Komi / Onnt and Kier !anger twar. The reasonwhy they should have sworn by imaginary rivers, ascribed to Jupiter?Kings' supreme oath referred too to three sacred springs. §26. From allthese it could easily be ascertained that all those gods originate in ourSveonia, even Apollo himself and everything that is sacred andpertaining to the cult, as well as the Trident, draw, in the most possibleveridical way, from us.

§1

And as, in harmony with Herodotus, the recent printed codextoo, reads, I need, for myself, to place me under the shelter of thatpraised passige by Herodotus. If before Herodotus they did not knowvery well who was Zamolxis, now it is known of him being a Geta or aGoth (so, exactly like in linguistics, there also the vowel alternance e/ooperates, T.'s N.) which some put in line with the people, other with thegods. Whether so or the other way established / or both /, an idea isbuttressed up, that, for some reason, we would be what we are lookinglike, writers. Herodotus (IV, 96) asserted that Zamolxis should havelived long before Pythagoras. And otherwise could be not, since Zeus,who is honoured among the Goths (i.e. the Getae), proves to be the sameas Zamolxis. That was the primordial cult ( 0 pa iota Tipcopevog, rapawig Tercug Oeog To pnv roAcuov ;mitaz otnc goAcuovv) at, lito&ITheayopelog», "Zamolxis the Pythagorean was Getae's Zeus in theAntiquity"), Strabo VII, XVI, p. in. 762 says). And Jamblicus (De vitaPythag., c. XXX) calls him «peyurra TCOV eecov Trap' aorozg» ("the


greatest and best of the Getae's gods"). And in Casaubonus' Commentson Strabo (p. 298), yet also through Plato's mouth a Thracian by origin

it is spoken this way about him: (ARa Zapo2e.-1,-; 2eyei. o ii,uerepocOcoc ow» ("yet he says of Zamolxis to be our King and god").

§2. That one too Laertius calls (according to Cicero. lib. II, DeNat. Deor., p. m. 38) Xpovoc (the Time), signifying the course andrevolution (a periodical return of) spaces and times. Upon examining thesky, Saturn and Jupiter, well organised physical systems as a matter offact, according to the manner, they have imagined them, and they havebeen included into more or less strange legends. Mnaseas (who wroteworks on agriculture, T.'s N.), for instance, asserts that Zamolxis ishonoured as a god among the Getae, being called Chronos. Porphyrius(Vita Pyth. ext.) too alleges that in the old writings Zamolxis washonoured among the Getae instead of Hercules' cult. Thus, in the Eddiewritings, Agin, a legendary hero of our ancestors, is called Saturn. Andas in Attin the one-eyed, as a seer, birth giver of God and father of all,all these qualities are venerated, the same way to Saturn, as the onedescending from the Gothic people (i.e. Getic), the greatest power,reason, nature and force were ascribed. His nickname, "the one-eyed",(since, though shooting with one eye the target, his arrows werenonetheless skilfully directed), the Scythians and the Getae took it over,too, they too being called "the one-eyed", that is pcovo90aApoi,according to Herodotus (III, 106 and IV, 59). Among the ancientScythians he was called ealizpaaaolig (it seems to be Poseidon amongthe Scythians, T.'s N.), meaning the same thing. I mentioned Attin theOne-Eyed, with the same meaning, a scholar calls him inonoculus(having one eye), although with such a meaning, the word inonoculus isbarbarian. Since among the Latins it reads otherwise at all; among themmonocu/us is called the one who, having one leg only, walks byhopping. The Greek noun voila translates in Latin by crura ("legs").Monoculus cannot however be clearly explained by barbarian words,although the word unoculus (see also Gell., N. A., IX, 4) assures it.Plautus (Curcul., III, 1, XXII and XXIV, Varr, VI. 2) is the one whofirst made use of scientific language. With him, unoculus is just cocks. Isay cocles like ocks, to that is "one-eyed". Attius, in his first didacticwork, praising Gellius (N. A., III, 11), narrates about the cyclop in thesame manner, namely he having been unoculus, that Baldur, i.e. Apollo,would have been the son of Attin, it being also stated by the Eddieliterary monuments Mv0o2 XX). as well as the skaldic poems (a poetry

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collection of the Nordic peoples kept by Snorri Sturluson in the 13thcentury, T.'s N.). His name was also used instead of that of Hercules,because it fitted with the writings of the ancients. By the name ofHercules, a prince and military god who among the Sueons and Gothshas been called Tyre, i.e. the god Mars. Yet the Assyrians called himBan /em with a Persian word, which translated means nothing else thanMars, the god of war (7roAepaw eeoc); this way it appears among theGreeks and in the Alexandrine Chronicle, as Vossius (Chron. Alex. et .

Voss. Idol., I, 16) set forth. And neither should we wonder that inClaudius Sen. De mort. Claud. Caes.) the most powerful of the gods iscalled Hercules. See also Seneca (Tyriis Melcartus) who calls him:powerful king, sturdy king. Among the Greeks, he is called Aping andAres again in Plautus. (True., II, VII and LIV). The word is used by thecharacter Geta. Among the Goths, it is a saying, An miles, car' 6[:'.0X1C0("taller than others, superior to others"). Just for that reason they laidupon him 12 labours and at the same time is credited with 12 victories;the number twelve, indeed out of respect for the signs of the zodiac andas many gods; let's add here also Diodorus Siculus (Bibl. Hist., p. m.153 and the following P. 157). About the pillars of Hercules also speakOvid (Metam., IX, 3) and Justin (II, 4) and Albricus The Philosopher(De Deorum imaginib., XXII, on Hercules) and Vossius (Th. Gent. II,15). By the name of Thura it is understood the Sun everybody agrees.There is what we find in Damascius: ?<Toy Kpovov EA Kai BHAezovoparoom» ("They call Saturn El and BEL, too"). The same thingsays Servius,, too. It is called Bel, somehow for the reason of sacredthings, also Saturn and the Sun. By the same name, among theBabylonians, Phoenicians and Persians, it is understood the Sun (this isproved also by Hornius' notes to Cornelius Nepos (Vita Miltiad., Serv.ad Aeneid, I): he was told so, quite justified, even with erudition,because even the other gods began to be called so. For being stronglydistinguished from the others, he was called Bel-Samen. Why not Loke("enlightened") too, which among the Scandinavians means Saturn,hence the sense of "radiating", which as among the Greek 9arvow("shining"). I discover that the same way wrote illustrious Celsius(Comput. Eccles., p. I in Addendis on p. 76), too. By that, you have anadmirable agreement. Since his fame grows through the oracle at Delphi,relating to the assertion "Troy could never have been subdued, had notbeen Hercules' arrows", as Ovid sings it (Metam., I, 13), too. The samething tells us Sophocles (Philoc.), but more prolix: Bal, Ballur, Aballur


are the same as Apollo'', comp. also with Ovid (Met. I). No doubt, theSun (i.e. Apollo), as it results from most of the writings of the ancientwriters and others, it is, with a current word, the moderator of everyphenomenon and thing: it is represented as the patron of Music; to thosenine Muses he created, and which he rules, he added himself as thetenth. To that artistic truth add the writings of the ancient ones, referringto the invention of the guitar, the one with ten cords (see also Homer, II.,a. p. 36 v. 36 and the following; Hesiod, Theog., see 94 and 95;Fulgensius MvOo2, lib. LXIV, Diod. Sic., Bib!. Hist., p. m. 91 and thefollowing, p. m. 235) where Apollo is regarded as the inventor of theguitar and nonetheless of the Medicine, which is particularly an artamong the other sciences, by which the effectiveness of medicine herbsmay be proved, carefully watching their growth, maturation, since it hasa primordial role in the health of the people and the other creatures.There is what Virgil says (Aen., c. XII) about Apollo (from theRomanian translation by George Cosbuc):

"The most love apprentice of Phoebus, Iapyx the Iasid, came tothe tents,

Since him, Apollo passionately coming to love,

Him he gave his skills, once, all of them:

The guitar play and a prophet's voice and killing arrows

Wishing to extend the dying father's life,

Iapyx, making use of herbs, wanted to help them step by steplook for

Milder ways..."

And, a bit farther:

"Iapyx, the old man with his coat rolled up like the peons,

Lots of strong herbs prepares mixing them up with his hand,

Medicines preparing, as he in vain and for nothing with hishand cleansing

The iron from the wound and uselessly grips it with an evenpair of pincers.

The whole attempt is unlucky and Phoebus' help

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Is not arriving!..."

(in the same translation into Romanian by George Cosbuc)

Compare the Virgil's sayings referring to Apollo as a healeremploying medicinal hubs, also as a multivalent artist, inclusively as apoet, with those of Tibull. (c. IV, Ad Phoebum, IV):

"Come here and appease the pains of the delicate girl,

Come, Oh, Phoebus, here, proud of your long hairs!

Believe me, hurry up, as neither yourself will regret,

Phoebus, touching the beauty with appeasing hands!

Make her freshness not wither a dull colour;

Neither the weakness would grind down her fading body!

The wrong, whatever it is, sorrowfully frightens us,

Let the quick river waters take it to the sea!"

(from the Romanian translation by Vasile Say, Bucharest, UniversPublishing House 1988),

also (c. II, Elegy IV and c. IV Paneg. ad Messalam), Propertius(c. IV De Urb. Rom., I) and Horatio (Carm., lib. IV, Ad. Apoll. etDian. Carm. Saec.). Plutarch (Cur nunc Pyth. non reddat oraculacarm., p. in. 402) mentions Pithy, the Delphic priestess of Apollo who,from time immemorial, delivered the oracles in verse. In times past eventhe philosophers made up their dogmas and principles in verse; likeOrpheus and Hesiod also Parmenides, Xenophon, Empedocles, andThales did. This is why the gods were called different names: the Sunwas invested with different virtues - just for such reason they gave itdifferent namesand the Princes of the Sages used them to the fullextent. For instance, Macrobius (a Latin scholar of the 5th century, T.'sN.) demonstrates that Apollo is a god because he was called The Sun.The ancient people even regarded Liber Pater as a god. And because also

zovio-og (in Latin Dionysus and not Dionysius, as erroneous some say)i.e. Bacchus, is xpoo-oico,uiig, that is with golden hairs, as Hesiod (Theog.V, 947, according to the scholiastic opinion) defines him, and Horatio'sscholiast (Od. 19) claims the Sun, Apollo and Dionyssos being one andthe same character because: as Apollo has nine Muses, same way the


Sun has nine circles, and Dionvssos is accompanied by the choir ofBacchantes, who are nine, too; to such idea adheres Diodorus Siculus(Bibl. Hist., p. inn. 147), too; there are to be added also Artemidor (lib.II) and Hvginus (Fab., c. CXXXI, CLXVII and CLXXIX). Diodorustoo, in the same book (p. m. 150), shows that, as for the number of theMuses, the writers have distinct opinions; some claim they were three,others - nine; in Homer there are praised the nine remarkable beautifulMuses; the same number in Hesiod (Theog., v. 76 and the following)who reviews their names, too. Hence the opinion that the digit 9 stoodfor something important among the ancient peoples, since it occursyntagmas like in nine days, in nine books, frequent among the ancients,Cicero (De Nat. Deorum, lib. III, p. in. 70) and Herodotus (Hist., lib.IX) assert, since he wrote his Histories in nine books, each of which hegave the name of a Muse. All the foregoing is not applicable to the godsMars and Mercury, because their representation (object of cult) is otherthan that of the Sun, Macrobius underscores (d. 1., c. XIX). About of thesame opinion is Strabo (c. XV to the end), who thinks that Mars can beset next to the greatest Persian god; idea the Belgian philologist Lipsius,1547-1606 (Not. Ad VI Annal. Taciti), arguing it should have been anoverlooked mistake; and Bertram, a commentator of Strabo (in d. I

Strabo), asserts that instead of «ov Ilepa-az crellovraz eewv /10V0V» itshould read «ovrep Kai o-eflovraz Oewv povov». Of all the gods dealt withthere, the Carmans (inhabitants of the homonym Persian province, T.'sN.), only that one cultivate; since about the Persians, here is what thepraised author says, «evouri 8e ev vyni),a) torai by ovpavov riyovpepozdia. T1/10.)07 86 Kai Miov, ov Ka;tovai MzOpav Kaz Eativriv, KaiA9parrzav, Kai rap, Kai yAzav, Kai avepovg, Kai vow)». "They honourJupiter, which they locate in a high place in the sky. They venerate theSun, which they call Mithra. Idem the Moon, Venus, fire, earth, winds,and water." Yet also Aesculapius, which Macrobius calls "Health" too,and Hercules and Isis, which is called also Serapis and do not appear tobe any gods other than the Sun itself, about which also speaks theRut 'inns' Ecclesiastical History (Socrat. et Theod., Macrob. D. 1. c.XXI). You also may add here Herodotus (c. II, cap. 156) and DiodorusSiculus (Bibl. Hist., p. m. 7) and Plutarch («repi Iv-An Kai Oazpioog»,p. m. 374) where it is recounted about Osiris as being the Sun, and aboutthe Greeks calling it Sirius. The letter 0 put in front means the worddarkness among the Egyptians. Through a few interpolations, it is saidwe can also call Isis, who is the same as the Moon the "eye of Horus";

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and if among them the word Owpic means "dark", it is quite not thesame with us; to the best of our knowledge, all of them having directlythe same meaning as explained by Plutarch in the notes (rept latooc.: Kataninoog, p. in. 374), - all of them are Scythian. For the interpretersOsiris or Asiris means the eternal God of everything, the one who giveslight all the time, cares about everything and notices everything. Weshould therefore understand their endeavour in putting effort into it toinfer the name of Osiris. (But, as we know from every ancient writer -Herodotus, Strabo, Diodorus - Isis and Osiris were kings in Egypt, manand wife and brother and sister at the same time and the years of theirreign are precisely known as well, fixed in Mercator's Chronology;moreover, there are also the inscriptions on their tombs, a conclusiveevidence of their terrestrial existence; the sacerdots are those who madethem gods, after their death, T.'s N.). It is now overlooked whatparticularly is understood by the name of Osiris, Isis, Horus and Typhon(it is also the name of an ancient Egyptian king, yet also of a god of evilamong the Egyptians, enemy and murderer of Osiris), since according toAthanasius Kircherus (Oedip. Synt., II, c. 6) from Synesios (a Greekpoet, orator and philosopher 370-413, T.'s N.), and also from otherwriters, these names would belong to the concept of moral ethicalphilosophy (9n.l.oaocozav iienciiv). Since the ancients preferred, under theveil of fables, enigmas, and symbols (zepoyAmica) to correct themanners and instil the soul with true images and virtues. That is whyTacitus (Annal. IX, c. 14) says about the Egyptians, "they are the firstwho, by figures of animals (and thereafter of other things. too)prefigured the meaning of the spirit". From the foregoing I deem itsufficient to find, as Heurnius Barb. (Philos., p. 37) claims, the opinionclosest to the truth is that the Egyptian Osiris should be calledMultoculwn, as Plautus (Aulul. III, VI, 19) said oculewn tot= ("he isall eyes"). Beside Plautus, who upholds the same opinion, so confirmingsuch origin, it is Diodorus Siculus himself, since the Latin syntagma inthe Greek translation reads 17o1vo919a2itov (d. 1. p. 7). So the name callsfor by the very quality contained in the name, which is of many eyes, isall eyes (17oAvo99allitov); only the Sun is which, by its rays, gives lightto earth and sea. What could we expect much clearer? That is why Attin,who in fact is the Sun, has not only one, but several eyes, the Antiquitycrediting him with eight. The Phoenicians credit Saturn with eight too,as attested by Eusebius (De praep. Ev., I, 1), since even the temple inwhich Attin's cult is celebrated has eight angles and a ring. Eight again


were the virtues in the heavens, which the Antiquity has set throughPlato's mouth (Epin., p. m. 923), and the first to notice and praise werethe barbarians, since under their duly laid down laws, have spreadafterwards through the Egyptians, Syrians. even the Greeks, as Platorecounts. Therefore, to the great image of the King it has added theeffigy of Great Apollo, on which the legal assignments could be read,eight in number, engraved on an iris and, through a particular knot ineight angles, a solid, secret concatenation of chain series - in the samesecret, closed manner (referring to the effigy). Eight again tabulae ofpaternal laws preserves the ancient memory, as proved also by veryancient incunabula. Macrobius (d. 1. c. XXII, d. 1. c. XXIII) and the otherwriters attest it; namely Nemesis, Pan, who they call also Inuus, andSaturn, are nothing else than the Sun, even Jupiter; the Assyrian godAdad too is the Sun: that is proved also by theologues' Orphic authority,all these for a mystiques reason and under the veil of different stories,could refer to the Sun, too, although they differ from the other deities. Atthe same time illustrious Keuchenius should be mentioned (not. ad. Nep.I, Lysand., c. III), who says, "Jupiter is the same as the Sun, which isalso upholded by Plato in Phaedrus, where he is called peyag nyepcov evOvpawo ("the greatest master in the sky"), which is identicallyinterpreted by Macrobius, too". But in the praised Macrobius too,Jupiter is the same as Apollo, an opinion that can be also affirmed by theanswer given by the Delphic oracle (it can be compared with what saysHerodotus in c. VII, c. 96):

((maw rptrovlbet cuAtvov ozbz Evpvowa Zevg

Movvov arropOryrov re2e9ezv roue rexva r'ovno-ot.»

("Jupiter, the far Seer, from wooden walled Tritonida

Sends you and your dependants a salute of the undefeated Sun. ")

From Apollo's Pythian oracle, here is what the writers comment.Cornelius Nepos (Themist., c. II), e. g. : "... upon deliberations, Pithywould answer, if strengthened with the wooden walls. What means thatanswer, nobody knows, and Themistocles is sure that Apollo hadcounselled him to place confidence in his sailing vessels and fighters,since so wished Apollo to say by the metaphor inzirus ligneus ("woodenwall")". See Herodotus (d. 1., c. CXLII and the following); Justin (lib. II,c. XII), Polyaen. (lib. I), Str., Arist. (I, Rhet.), Val. (1. VI, V), Frontin. (I,1), Strat. (c. III). Thus the Sun is the one they call also Pan, as the one


also being the ruler of the whole material universe and the god of theNature, even also depicted with horns and a beard; by letting it growlonger it is understood the nature of his light being spread, by which theSun lights the surroundings of the firmament, and the lower ones sun-litas well, spreading the light beneath the hollow of the Moon.

§3. One day a voice occurred to be heard in the Isles of Echinade,ezept rag ExwaJag wio-oog», it happened in the time of EmperorTiberius, when the Oracles became silent all over the world, according toAlbric. Phil. (De Deorum Imag., libell. IX, De Pane), seeing the GreatPan has been (u017 Hay o peyagrEemice rept row EICAE)01ZOTCOVxpplianpocov», p. in. 419). See also Plutarch and Cicero (lib. II, DeDivinatione), where, inter alia, it is substantiated that even the DelphicOracle, located in the very heart of Greece, worshipped and famous somuch and so clear, and whom so ever lots and lots of gifts have beenpresented on behalf of every people and king, for what reason I do notknow, has been closed, and its predictions detailed investigated. And notonly Porphyrius (in the book he wrote against the Christian belief),quoting Eusebius (Praep., lib. I, c. 1) and Nazianzenus (Orat. Alt. InJulian. Apol. apud Nie., lib. I, c. XVI), says, "We now wonder by rightthat so many years the city has been raged in by the plague, when evenAesculapius and other gods turned their eyes from her; now, since Jesus'faith is being cultivated, we can no more profit from the benefits of thegods". Thus, after the birth of Jesus Christ, the oracles' fame diminished,because upon His birth, by the brightness of the divine word on theEarth, He coihmanded the oracles remain silent,

"Alas, poor me, cry and moan, you, tripods (three-legged stools onwhich sat Pithy of Delphi during stating the Apollonian oracles, T.'s N.),that Apollo left you... A Jewish baby ordered me, Apollo, reigning overthe all-happy gods, to leave this holy place". That is why EmperorConstantin, in his Edict to Provincials, confesses he did so late addresshimself the CHRISTIANS through that EDICT because of Apollo'sOracle, since it was not dictated from a real tripod. In fact, Jacob's dayoracle and Daniel's hebdomads (one of his prophetic visions - 70 weeksof years, an eternity, that would be the meaning of the hebdomads, T.'sN.) have just expired. I am hardly impressed yet by the differentopinions regarding the time period and a fresh calculation by accuratelyinterpreting the data should have been required; as Huetius suggests inDemonstr. Evangel. (IX, 6 and the following); (thus, the oracle of dying


Jacob then came true and Daniels hebdomads expired. And neither am Iconfused by the different opinions of those times, in which one shouldrequire a reconsideration of the calculations upon an accurateinterpretation; that is what is seen and wants to tell the famous Huetius'Gospel demonstration concerning the birth of the Saviour, a datepredicted in the above said hebdomads, as the theologues explain, T.'sN.). Under the same Hebdomads of the most holy man it was veryclearly and directly demanded the life of our Saviour Jesus Christ bebroken off by whatever means...

And because they saved their lives (I guess they refer to Jacob andDaniel, T.'s N.), a Christ had to be born and killed; once killed, the cityand temple had to be pulled down: everything came true. That is why theworthy of lamentation Jewish people does not turn to the good fruit, butinstead even tends to darken what had clearly light shed on, a thingproperly thought by many authors, among which also the illustriousVossius (De Sibyll. Orac., cap. 14, p. m. 121) who says, "For among therabbis there are some more circumspect and exercising a higher degreeof authority, I concede that Hebrew must have disappeared and itsremains are ragged, neither the meaning of words nor the Hebrewcodices being known, everything being silent and to noneunderstandable, since together with the language disappeared thevowels, too, and the Jews are so limited, that they cannot even read inHebrew. I state that all these notes are drawn up referring to benightedrabbis and almost every rabbi, including those senior and more skilled;the one even not believing them; although are openly confessed, it wouldfaultlessly come true what was predicted by Isaiah, that the wholescience and the meaning of Gods oracles shall be taken away from them.Therefore, if we want to fight the Jews, it should in first place berepealed those elements regarded as novelty by both Elias Levita and themore skilled Jews, yet rejected as fakes by the old grammar, as being indisagreement with it, a fact that would allow easier, in order, just theJews' masters admitting it, not to accept even to a lower extent thescience of grammar before the time of rabbi Jehuda; finally every newversion would prevail and they will firmly adhere to the version of those70 men, which every ancient Jew does recognize, referring to JesusChrist and the apostles. Because, if the Jews would not accept suchversion, then it is clear that their belief and religion would lack solidground. Thus, if we want to follow the straight way and overpower theenemy, the prophecies should stick to that meaning, in which they were


received before coming true. If it would be so, the Jews would be leftwithout anything to say". These words are entirely worth the cedar andmarble. Why so? Because the rabbinical wisdom, as it is termed by theJews, is alleged also, among others, by Salmon Zevus who, calculatingthe Hebdomads, got as a result 490 years, which tallies with the birthyear of the Saviour of the World, Jesus Christ; here should be added alsothe account of Josephus Flavius (Antiquit. Jud., lib. X, last cap.,Testim. Josephi tie Christo); all the dates are in accord with oneanother. See also what Vossius says in cap. XI, De Sibyll. Orac. andJosephus, lib. d. c. X; idem Zalm. Zevi Ther. Jud., c. I, VI, p. m. 154)

§4. So Pan was the god of the whole Nature, the first god to lead,moderate, and move this world. That is why he lacks the number or theorder or the copula or some other element, in order for the phrase TO Etto mean something. Such phrase was engraved and could be discernedon the outer wall of the Delphic temple; when the greeting of the godwas solemn it was agreed to an infinite and eternal formula of theancients, setting down as follows: et ev = THOU ART ONE(monotheism). Contrasting the travOeortic (polytheism), because theGreeks had what an amazing thing about three hundred gods, and inOrpheus' three hundred and sixty-two, which finally he rejected (seePlutarch, Comment. by EI at Delphi, p. In. 391 and the following), thisbecause in the lay law he was insulted, we see in Theophilus (Ad A utol.,lib. III); it is clearly ascertained that no less gods have been among theRomans; Eusebius even (Praep., d. lib. V) counts in Hesiod almostthirty thousand. And so, in Getic a single god is represented by theparticle EN, a god deemed to be spread in everything, so that the peoplewere shaken when worshipping his image, since he appeared always andeverywhere in another way. Thus, the Jews, according to Tacitus (Hist.lib. V, cap. 5), perceive him as an eternal climax never changing ordying, having a single wisdom and representation; the Lay imagine Godas made up of mortal substance, giving Him a human appearance. Bythe concept of Lay it is understood something worth of being scrutinized(Hedninger) and who are called heathen or ethnics or gentiles(etymologically thought, it is about peasants (pagani), since they werethe last to christen; so the word paganus (= peasant) got a negativeconnotation, T.'s N.). Cellarius hardly liked the word incredulus("diffident", "unfaithful"), although used by Amplissimus Barrichius(Anal. Cell., c. VII, Cur. Post. De Barbar et Idiot. Serm. Lat. Bortichd. 1.). Therefore, the word Profanus has been conveyed to us as Hedning,


expressing more accurately what it wants to say, that is "unbeliever-,"atheist"; not least general is the word incredullus, accepted nonethelessin such circumstances with precisely the same meaning as profanus. Justwith the same significance it is used by Tacitus too, but also by otherrepresentatives of the Roman oratory, e. g. Cicero (Partit. Orat., p. m.364). Thus, in the orator's partitions (a kind of an analysis based onquestions and answers, T.'s N.) consecratum opposes profanum 12.

§5. It is used alike the Gothic Pan or Fan and it should be notedwhere such word occurs again and which of them. Ban and Fan are alsoused to designate a flag (occurring also as the German FAHNE), as Banis used instead of cultivated field and territory or sometimes with thatsense. Hence also bannire and foris bannire ("to drive away", "tobanish"), barbarian words (they are in fact among the oldest Geto-Dacian words: ban, beinie, a bana. Banat, included in the literary Latinwith their necessary forms, as imposed top-down, T.'s N.) instead ofproscribere ("to proscribe", also an old Romanian word, T.'s N.), exterritorio ejicere ("to drive away from the territory"). Proscribere,Cicero says (Orat. pro dom. sua ad Pontif.), means jubere ("to rule"),"ut quis in civitate non sit, ut aqua et ignis interdicatur" ("it is clear thatsomebody is not anymore inside the city, since water and fire are forbidhim"). Banniti too means "exiled" or "banished". Since in ourScandinavia too, not so much Basilia and Balthia as especiallyBANNOMANNA has been called by the ancients that very spaciouscity, reserved as a seat for violent men; graphically rendered by Ban andmanna, the genitive plural. By Scandia, Pliny mentions (lib. IV, c. 13and 16) the people understand Scania Skane (also for Nerigon (writtenNorigon or Norigen. It reads Norige or Norrege in the ancientdocuments and so called this county from King Noro > Norrigia).Therefore the true God, Master of all, called Fan in Wulfila's Gothicversion of the Gospel. From Fan formed Fanwn, and Profanus as well(it should be emphasized again that word being one of oldest Geticwords, signalled out as such by Vulcanius, too; the largely spreadAnglo-Saxon word FAN means, ,nutatis mutandis, the same thing, so theone admired (like a God) would become an admirer and conversely; theban of Craiova, Banat attest the oldness of that old Romanian word, T.'sN.).

§6. As it can be seen from the foregoing, the Sun and Apollocalled Pan: so and Apollo Paean, as it occurs in Theocritus (Epig.)


'Mote Hatay (you. Pythian Pean). I wonder if it comes from the syntagmTO Toy navy. starting from the verb to heal? In Juvenal (Sat. VI), -I

beg you, Paean, spare yourself, dropping the arrow from your hand"; inLucan (De B. C., lib. V):

"The god also receives the breath of the tireless rock

He still prophetically impregnates it. Finally, master of aCirheyc

Breast, never Paeanic a Phoebad's limb

Did overrun more fully, driving away his mind, commands

The whole breast should leave him the virgin. Flurried, sherambles,

Carrying her neck through the cave, waving in her tousledlocks of hair

Phoebical ribbons, garlands under the empty vaults of thetemple;

Her nape, unsteady turning blows thrones that in her way.

Whilst wandering, they stay; a huge torch burns her up,

When she, in wrath, carries you, Phoebus, but you,

Don't only use rods, goads, and flames thrust into

Her. breasts, accept also reins. It is not allowed, all she knows

To proclaim, in a single heap, the whole eternity. "

(from the Romanian translation by Dumitru T. Burtea, Bucharest,Minerva Publishing House 1991)

And in a couple of insertions, from the same book IV:

"Other Apollo holds and the words in her throat stifle.

Thrones for Fatal Sisters, guards of the world's secrets, strong

Over the truths, Paean, whose by the gods there is

No day of the future concealed, why are you afraid to

Discover the last hour of a collapsing empire.


Slain chieftains, king burials, so many peoples

In Hesperian blood crumbled? The gods have not vet decided

Such profanation and even the stars doubt

Should they behead Magnus, so many fates are bound?"

(ibid.)

And a couple of verse farther:

"Jumps cast off the temple, outside, her rage persisting.

Not all of them have been yet uttered and the god not beingsent

Was still there. That savage lady still turning round

Her wandering eyes over the whole sky, now fiercely as tothreat. and

Then cramped with fear is her cheek.

Her face isn't constant, a fire blush colours

Her mouth, her cheeks are pale, but their pallor isn't common

To someone scared, it's the pallor that frightens."

(ibid)

About Apollo again, who is also called Paean, as I was saying,Macrobius too (Diet. 1. et cap.) speaks. Since the vestal virgins pointedout at you, "There is Apollo the doctor, Apollo the paean".

I wonder if it comes from the syntagm curo roo mew ("comingfrom the verb to heal' / the Greek verb away is not to be found inBail ly, it appears to be created by Lundius from the noun 7rawaw, "gods'physician", T.'s N.). Since the Sun has two big effects: one, as a result ofa moderate heat, cheers up people's life and another, by harshlyspreading its rays, acting sometimes like a pestilential virus. This way ithas also the contents of the verb to heal. Or that is in fact the Gothicpajan. By right both words, Pan and Paean, have spread into the

13;3, iinUniverse with all their force such a way that Hatay (Paean) has

been called not only Apollo, but also the whole flock of gods (asadornment epithet): we take in honest evidence Pindar's opera title and


subject matter; See also in Homer (II., A. p. m. 30, I, 17 and thefollowing).

§7. It has already been shown Apollo to be the same god as theSun. And, save the things already quoted from Cicero, see also c. III ofDe Natura Deorum, "It is the god Sun and Moon, which the Greekscall, the one Apollo, the other Diana". Here is also Fulgentius and theLegend of Trojans / Trojamanna Sagu (Myth., I, 11, in the beginning)Trojaman Saug., p. m. II, lin. XLVI, p. VIII, 1. I), where, for thatreason, he is called Solargud, his sceptre being of gold, Homer shares it(II. A., p. 6, V, 36) with us, "adorned with so much skill that Venusshines on his face". See also the Eddic Monuments (Myth., XX),Sophocles, Othinoc, whose name on the statues is adorned with bowsand arrows. Sophocles too speaks about a golden bow; Homer (d. lib. 6,V, 30 and in other places; Sc. P. 8, V, 32, p. 14, V, 31, p. 28; V, 37 etc.).Phoibos Apollo, the far aiming at, is being praised a lot because he hitsright the target; Hesiod (Carm. VIII, Carm. XIX) speaks about itiazigHpaioleoug, "he has Hercules' shield, so very famous". He only sendsgolden arrows (Horn., 1. c.). His bow was also made of gold thixrpovvuaouv, having the rays of the Sun, as Plutarch recounts (De PythiaeOrac., comment. ne. p. m. 402), with the authority of a Scythian. AndPriap. (Carm. XXVI) calls Apollo Phoebus the longhaired, hence thecustom of offering Apollo the hairs, as an oblation.

ffluo-oicomic in literary Greek, xpuo-oicoitag in the Doric dialect,"admired for having golden hairs", as Euripides calls him, being evenpraised by Plutarch «min you El WV EV .40.991g AE Eli', as engraved onthe outside wall of the Delphic temple (Plut. Thes., p. m. 2; Plutarch. DEEI). Hence the wording the golden Sun in Ennius, from which we fmdquoted in Cicero (lib. I, De Divin., p. m. 102). Hence the inhabitants ofArabian happy Saba (the laws of which differ from those of others andmost of lay Jews' laws), whose golden image of the Sun and silver of theMoon differ from those of other stars and which are called with aHebrew word (who, I guess, mean the same thing, T.'s N.) accordingly,there is what Virgil says about Apollo's hairs (Aen.,1. IX):

"Right then, in high airs, long-haired Apollo

Looked merry at the Trojan citadel and impetus of the fight,

Staying on a cloud strip... and, a little further:


Apollo walked

Resembling in all the old one, the face and speech and gait,

Even the hoary hairs and armour, in everything, Apollo.

Says the slow old man the fiery young a word.

"Be it enough, Aeneid, that you unpunished have dashed

With death Numanus! Gladly Apollo brings you, at your firsttriumph,

Praises, and never he is irritated about your being like him!"

(from the Romanian translation by George Cosbuc)

By the phrase suis armis ("through his weapons") it should beunderstood "bow and arrows", as Farnabius in his marginals to Virgilemphasises, being verified by the following:

"Everybody had knew Apollo and his sacred arrow,

The Dardan leaders, and in his divine flight they heard hisquiver rattling. "


Another proof offers us Plautus in Aulularia (XI, VIII, 24):

"I beg you, Apollo, defend and help me,

Transfix the treasure thieves with your arrow,

Had you helped others, too, oppressed like me, as it is told."

(from the Romanian translation by N. Teica, Bucharest, AlbatrosPublishing House S. A.)

Horatio (Epod., lib., Od. XV) calls Apollo autumnal, becausehe flutters his untrimmed golden plaits like autumn leaves; so does alsoTibul (lib. I, To Priap, Eleg. IV and lib. II, Elegia V, to the end) praisesboth him and Bacchus, which being forever young, flutter their uncutplaits with the wind:

"Only Bacchus and Phoebus have eternal youth,

Since each of them looks good with long plaited hair."


"Listen to me! Oh, Phoebus, and forever your sister be chaste.

And may you forever remain long plaited."

(from the Romanian translation by Vasile Say, Bucharest, UniversPublishing House 1988)

By "arrows it is understood the power of his rays spread's allover the world like being some arrows. And in the common language"arrows" are said Solarstralar, and sagitta ("arrow") translates with theGothic strale (Stahl in German, T.'s N.) with our days Italians. Homerascribes Apollo a silver bow (1. c.), and Horatio (Carm. Sec. Ad Deospro J. R.) liken him to a shining lightning (fidgente arcu). And sinceApollo was credited with the invention of the skill of wielding the bowand arrows, and since his bow is Scythian rgov Enemy, according toDiodorus (Bibl. E.), Apollo is therefore a Scythian by origin'''.

§8. Apollo (i.e. Samolse as identified or also identified with theSun, T.'s N.) has also been called Baldur, Samnas, Samnmal-thius, thesupreme god of trials", the most high president and jurisprudence, and isthe embodiment of Justice; Samn- mal -ses means the same thing, hencethe name of a river, Samnaa, streaming by the old city of Uppsala,celebrated until today through a general Sveonian council after difficultand time consuming proceedings. Look what we can find in the Eddicwritings about the presiding judge: "Han er witrastur Asa fegursttaladur oc Itiknsamastur / en sa nattura felger honom / at eingen mahallast domur bans" ("He is the most sage among all the gods, the bestorator and best man and of such a nature that none of his judgements canbe affected"). Why not, even very simply, the old Gothic/Getic wordsegursi, is eueuSrig ("good looking") in Plutarch. As for Apollo and theJustice and Equity Plutarch too speaks (De Pyth. Oraculis, p. d. 402),and Horatio, in Satire IX of the c. I, says,

Fortunately

Here comes the opponent in the prattler case.

"Where are you going, good-for-nothing?" he shouted out fromall his lungs.

Then to me: "May I call you in witness?" In haste,

I reach him an ear. The prattler man drags him along


To the trial. Uproar from both sides.

The crowd draws... That's how Apollo saved me!"

(from the Romanian translation by Lascar Sebastian. TineretuluiPublishing House 1961)

Porphirius (d. lib.) too, based on very old writings, claims thatMinerva means "virtue", which in the spirit of mankind conceptionwants to say "to exercise prudence" / "to govern with prudence",therefore a justice resulting from a voluntary act. Since just that goddessis told to have been born from Jupiter's head, that meaning she hadarisen from the highest circle of the ether, where the origin of the Sun is.And neither it is wrong, if the exemplaria can be necessarily uncountedin which sometimes can be distinguished how a same Samolses isspelled both Sam-el and Same Utz, and Samuel Siehn, the most sage andpraetor of the City of Uppsala assured me of the truth of his discoveryconcerning the Gothic 0: when both EL and BEL, as well as BELSamen, meaning "the ruler of the skies" and not only Saturn was calledin the Antiquity, as I have detailed above. It is wrongly spelled Samlhog,as it was written in Hesychianus' codex (p. m. 409, Vid. quoquesubject. not., n. 18 edit. Corn. Scherv. Paul. Histor arct. lib. I, c. XL, p.132) which has been brought to me by illustrious professor Norman:more wrongly it has been spelled by Hesychius ZaApogc (Zalmaxis);very incorrectly too, by others, Salmoxes.

§9. Beside that, it would not be necessary to be concealed whowas and the nation to which belonged Abar and Habar. That problemhas been also tackled with by Herodotus and Strabo, Diodorus,Porhyrius, Jamblichus and many others: the conclusion reached beingalways the same, namely he was a Hyperborean, priest of Apollo, hisarrow making around the Earth. See Herodotus (lib. IV, c. XXXVI),Jambi. (c. XXVIII of De vita Pythag., c. XXXV). Add here anotherchapter of the same book, in which it is said that the holy things havebeen carried to the Greeks by two virgins, from their native places. Inthe same manner, Cicero too recounts (lib. III, De N. D., p. m. 71) thatApollo came to Delphi from the Hyperboreans. Even Bertius (Tab.Geog., lib. II, Descript. Hyperboreorum), among the others, also fromMela, Pliny, Solinus, speak about the virgins who, from those places,came to Delos. And, how Pliny transcribed from Mela, same waySolinus, from him and many others did it in that way. Same way Apollo


and the Hyperborean country have been represented among the Lydians,the Athenians, the Lacedemonians, the Taythe Getae, the Argians. theCorinthians and many others nobody overlooked such datum. Also, theoracles gathered by Chrysippus, who is mentioned by Cicero too (Dedivinat., lib. I, p. in. 88).

§10. About the liberal arts, greatly valued among the Svions, Ishould not speak any further, once I can show how other have appearedfrom them. In the meanwhile, it should be seen with due care what hasGreece brought in Latium i.e. the same arts they have taken from theSueons; as the Roman writers themselves confess and, more brilliantly,Horatio (Epist., lib. II, Ep. I),

Once Greece subdued by the Roman victorious sword, the artsgot into unmannerly Latium through the Greeks which that were takenhostage; thus the harsh Saturnian verse was put aside thanks to the Greek(Scandinavian) elegant breath, which imposed with the power of a law;and nevertheless remained until today as vestiges of that truth.

As we can notice, Horatio said hodieque ("even today"), sincehe lived in the very golden era of Rome. The most noble Borrichiuspoints out other passages in Livius, Cicero, Vitnivius (Anal. Ad. Cogit.De L. L. Cic. Orat. Pro. Cn. Paine; Orat. Pro dom. sua ad Pontif. ;Min. Lib. XXX, c. I; Tacitus, Germ., c. III) and so, through a perpetualglory, we come again and again back where we started.

§11. And so the letters, indeed the eloquence, and the entirecivil order of the discipline, as well as the Temple of Athens got into,being even praised by Justinus (lib. II, c. 6), and Athens was calledMinerva and after it the Greek capital was called, named Greece ofGreece (ELlabog EUag), about whose growing authority Cicero talks tohis son, through examples, in the beginning of his work De oficiis (lib. I,in the beginning).

§12. As we learn from Herodotus, don't we, from severalpassages (lib. II, c. 54, 55, 56, 57 and 58) and, finally it is confirmed alsoby the Greek poetry, that living beings bringing sacred news to havebeen some birds, even just female doves? Could it be by chance thatsuch assertions should take back to the history of the Deluge imaginedso much debauched and perverted by the Posterity? These wordsclarissimus David Cytraeus expressed so: Excellent! Well, here we go!In that regard, I should give him credit, since the Egyptian, Greek


legends and our very ancient Eddic Writings have appeared without myassistance. As it results from the Eddic Writings, as edited by Resseniusbefore Snorri but which they do not differ too much from, it is evenmentioned the ravens "charged" with guarding Apollo those virgins,called Hyperborean spring of course from the family of Abaris andMaeijar oc Jotunheimwn (a region in which first of all NORI JOTUNYlived - Myth., XXXIV, should we credit the Eddic writings), wheresomething like birds or pigeons flew about. Hence Neptune's or Attin'sand Apollo the Hyperborean's presence in Snorri's Eddic Poems andthen, as they invested Odinus with his image and name, it is also testedthe solemn use of birds flying to every corner of the world to accompanythe missions. The Eddic Writings do not differ any much or so they wereso published originally by Ressenius, since even a mention is made ofthe ravens entered to guard Apollo. Let's add here also Ovid (Met. II)and Fulgentius (Myth., I, 12) and Albric. (De Deor. Imag. IV). Surething, those bringing the news of the Holies (Saints) and fatidicprophecies were called Columbae ("pigeons") which they called in theThessalian idiom irelstabag (a pigeon breed); from raoc, meaning"black" or "brown", which in fact is greyish, of which Aristotle bearswitness in his History of Animals (lib. V, cap. 13), Bas. Fabrus(Dodona) and Varro (cit., Seal Ad Plautus. Poen., V, II, 152). Allthese sources match perfectly ours.

§13. Neptunus" was called by the ancients Nestunr or Neptuntfrom nefe or hnefe, called so since by a hand (waving with the hand) hispower over the sea and land was designed; Cicero (lib. II, De N. D., p.m. 39), however, is of the opinion that the etymon is nando, as well asPortuni from Portu, only the first letters being changed; others claim itwould derive from the verb vv mo ("to wash"); this only if we accept aridiculous reasoning wprroc (probably from wprzog, "speechless,puerile", T.'s N.); it is said to have laid at the origin of the name, since avoice must have heard and found that Neptune's image had showed; thatit was just a child, judging by its cry and how many know that such formand such appearance present in waters are used as a sight test? (we donot know what it is referring to; maybe belongs to Swedishophthalmology history, T.'s N.)

§14. They say that Neptune is as beauty as Thekur (Edd. InAttins-Kennings, 120) and at the same time prompt-handed ravetc-("having multiple hands ", "with a hard hand"), ready to signal, strong


and beauty like Hercules. as Virgil names him in Aeneid (VII, see 656),like Romulus, according to Cicero (lib. I, De Divin., p. in. 102). InPlautus (Bacchid., XI, II, 38) we find it with the meaning of "beauty"adj. strong (fortes). The ancients frequently used the adjective andadverb, respectively, strong, powerful, instead of beautiful (in fact, wecan also recognise it in the current language of our young people, T.'sN.). The Greeks use xavezp ("multiple handed", "with a strong hand").And to better imitate the Greeks, the Romans took the syntagma aya0ogKa log ("useful as a beauty") which they rendered by bonus _Torten?,meaning the same thing, as int-this from xaxog means "ugly" (see Pa lut.Mil. Glor. IV, III, 13) and Jul. Caes. Seal., lib. I. De Causs. Ling. lat., c.XXII); optimus ("the best") is used with the meaning offortissimus ("thestrongest"), as well as the Greek apio-roc, "the best", with the meaning of"the strongest" (Curt., lib. X. c. V, according to Sal lust. Jug., XCII, 10,Bernec. Ad Just., lib. XII, c. XV, 9; Horat. I, Od. XV, Sal lust. I, III, 31and Just. VIII, c. II, 4).

§15. I would come back to those virgins that could also benamed birds, whose dropped sleeves tunics looked like wings; theylooked then like sentinels with those uncertain and loose falling sides;with such images the manuscripts of the oldest laws were decorated, aswe clear can distinguish. That is also the effect that Plautus gives inFoen. (d. V, II, X. 5), "What then, is that a bird, the one that just camedressed in a tunic?"

§16.,Just for that and not without any reason, you would noticesomething special on the mark of the holies undoubtedly, two virginswearing garlands, just in the same manner we can see on the stonemonuments of Zeus girded with crowns. See in Glans Magnus (Hist. deGent. Septen., lib. II, c. XXIII). Although handling it less methodical,since those marks of the Sveonian Kingdom have not been three crowns- a fashion explained to have been obsolete and long ago abandoned, forthe reasons of a very explicit law. About such things, it is better to beconsulted, among others, also clarissimus Schefferus (lib. Sing. DeAntiq. Regn. Sucon. Insign.), in which you may find clarified theImperial image (mark) among the Goths in the outside of the homelandboundaries. "They were required to wear a shield divided into four, asfollows: in the upper right side four black swords on a goldenbackground; in the upper left side three golden crowns on a purplebackground; in the down right side an olive-coloured lion, holding an


Amazonian axe in his hand, on a white background; to its left it wasrepresented a lion on a golden background." See also Joh. Rub.'sopinion (Just. et Jur. Regn. Nay., p. VI. q VII. Burg. c. XLIX) and thatof Alph. De Villa Diego (Chron. Goth. Regn., p. in. XLVII and XVII)asserting that the Lion, because being on the waves, it has beenabsolutely necessary to be provided with a shield; that is seen byMariana (Hispan. Annal. Lag., lib. X. De Mig. Gent. Cod. Vestust.Legum patriarum) as follows: the image of the lion raised over threerivers, recognised as such also in Lazius, it is not to be found again inany of the old paternal law codices.

§17. Already much praised Alphonsus (Chron., p. in. XV) sawvery accurately the odd sacred number of the tripod of the Goths,considering Pythagoras, Zamolxis and Diceneus.

§18. It is very accurately shown the mark of those two twinedlions; beside the monuments of our people, it is also confirmed by thetestimonies of other writers. No doubt, that is the case of Terra, the greatgoddess, generator of gods, whose quite ancient cult and origin startsright there she is depicted towed by two lions See what Macrobiussays (Sat., d. 1. I, XXI) when interpreting Isaacus Pontanus (GiovianoPontano, 1426-1503, an Italian statesman, poet and historian, one of thegreatest Italian writers of the 15th century, T.'s N.), how much differs inthat very important matter from Lucan, Claudian and Lucretius. It comeshard upon me to abstain from quoting a few verse of Lucretius (lib. II,De R. N.) dealing with the mother of Gods:

"That one the ancient erudite Greek poets have sung

Depicting her as a sublime goddess, travelling through the air

In her chariot, having two lions yoked to it."

Here is how Virgil (Aeneid., lib. III) in his gently flowing verse,sang her,

"Cybele, the mother is from here; hence the corybantic song,

This Ideic forest and the oblation secret ever

Mute and the lions harnessed to the chariot of the greatgoddess!"

And again in the book X,


"The Aeneical boat

Tutor ahead soared adorned with the Trojan lions,

Ida above, forever dear to Trojan fugitives."

(from the Romanian translation by G. Cosbuc)

The same thing says Ovid in Book X, of the Metamorphoses,"With light teeth the lions bite Cybele's reign". Comp. with Cicero, lib.VII, In Verr. Orat. X. p. in. 274; Cic. lib. II, De Lag., p. in. 174; Ovid.,lib. II, Fast. The words Cybele and Idaea in those verses appear in theinscriptions on the stone, Idagud being the same as Terra and VestaEo-ia among the Greeks, as well as Evo-ia and Ovoza, should we creditthe ancient authors, according to Plato (Crat., p. in. 316); in Virgil (lib.I, Georg.) it appears Vesta limier, in Virgil also Terra mater; inLucretius and Tacitus (De R. N., lib. V; Tacitus, De mor. Germ., c.XL); it is also even called prima Deorum tel/us ("the first Earth of thegods") and Frigia mater ("Mother Phrygia"), in Virgil (Aeneid. lib.VII):

"Call the genius of this land, and Tellus, the first of

The great gods and nymphs ...

He calls them: Jupiter Iaeus and the Phrygian Mother."


Homer (II., XIV) calls her mother Tethys (Mnrepa Thom); andOvid (Met. I) names her Magna parens; yet Lactantius (Placid. Narrat.(Fab. I, (Fab. V); Suet. Jul. Caes., c. VII), call it Parens Terra ("fatherland"); with some other authors it appears in the form of omnium parens("parent, father of all") or Mother of all mortals (Livius, lib. I, c. LVI),and in Lucretius (De R. N., lib. II), omniparens ("parent of everything").

And that goddess among the Latins is Ceres, from which thefruits are born, like Geres; by changing the first letter it has beenobtained on,comp and yniairlp as well, as it is the case among theGreeks, since from them she was called so, from the word yti, "earth"and lamp, "mother". Or by a syncopation, like thipolornp from owlog,"people", just to be a mother or nurse of peoples zhipopqrtip sea,"goddess Ceres" (see also Cic. De Nat. Deor., lib. II, p. 39 and lib. III72; Eurip. In Bacch. ; Plat., Cratyl., p. m. 317). As Diodorus

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substantiates (lib. III, p. in. 133), the nursing mother was also calledFrigga. Frygia. Freya. Disci. Tim and Atlas Timm. she was deemed tobe the oldest and most religious from all gods. Hence Cicero (lib. IV, InVerr.), "Ceres is the oldest and most religious, the principle of everysacred thing occurring with every people". And, to so learn from veryclear evidence, I did not write cerimonias, but ceremonies, since that ismore accurate, since the beginnings of the ceremonies came out from theabundant Ceres. Hence the interpretation: The ceremony thipippia cironlc Awitirpoc: (Ceremony = Demetria from Demeter). There are stillsome who believe it comes from the city Caere and Caeretanis. See alsoFestus (a Latin writer of the 2nd /3`d century, author of a summary ofFlaccus Verrius' dissertation De significatione verborum On thesignificance of words, T.'s N.), as well as Valerius Maximus (lib. I,Exempt. Mem., c. I, n. 10). As confessed by, among others, Cl. Thysiusand Josephus Scaliger too, it is asserted by the ancients it having beencalled Cerus sanctus; from it, Janus was called Cerus maims, it meaning"good creator", since the ancients said manes for "good", as it appears incarmen saliare and from there comes the word ceremonie, without eventhe ancients' approval, Borrichius thinks (Cogit. Descript. Voss. De vit.Serm. Voc. Ceremonia). And again Cicero (lib. VII, In Verr. Orat. X.to the end), "I honour you too, Ceres, mistress of the sacred things,which are, due to people's faith and religions practiced, maintainedfurther, and also by great secret ceremonies; since from them the lifebeginnings come, and also the food and the laws' kindness andamiability examples and the manners given the people and cities and, itis said that decrees have been voted, by which it was forbidden thepractice of nocturnal cult to others, even the Numids" (an Africanpeople, T.'s N.). See also Titus Livius (lib. XXIII, c. XXV), Suetonius,(Ca lig., c. LIV, Galb., c. IV), and Tacitus (Histories, c. II, c. 68)

§19. The word Disa, which among the Scythians and the Getaeis Tabeti I Tafizrz, means "enjoying of', "satiated with food", "satiety offood", asserts Herodotus (c. IV, c. LIX), and the Scythian land and alsoamong the Greeks is being called Ama, Aesia ("wealth") because it hasriches and contains hidden in it wealth of every kind. Ops is "opulence"in Plautus (Cistell. II, I, 39) and Herthus in Tacitus (De Mor. Germ., c.XL). Hence also Cicero (lib. III, De Nat. Deor., p. 70), "Earth itself is agoddess and so it is conceived: and what is then the ancestor Tellus("earth")", because everything that is fertile belongs to women and isborn from them a baby, once born, eats and grows. Same happens to


all other living beings, it feeds them with every dainty, they maintainand enjoy life and the earth again receives the dead and hides them in itsbosom." See also in Cicero (De Nat. Deor., lib. II, p. in. 42 and lib.p. 70) and Suetonius (Vit. Tib. Ner. Caes., c. LXXV) and Lucretius (DeR. N., lib. I), speaking about the bosom of Mother Earth, "... Whenfather Ether threw all. these to the bosom of Mother Earth" (speakingabout seeds, T.'s N.). In Hesychius, we find for the concept of MotherEarth also Nutrix ("nourisher") Diana and mater and Rhea and Demeterand Artemis, yet not a perfect Artemis, as less accurately the interpretsdepicted her, but an Artemis in Sophocles' style (Mag. Nepot.Thcmist., III, 4, Sophocl. Oedip. Tyr et alibi saepis Herod., d. c.).That way we find her also in Herodotus, a Scythian background Artemis,whom the father of history also calls Aprt,urao-a and to whom in Gothicit corresponds Artimpasa - Terra Dea ("Goddess Earth") from whom theGreek Apreautc - Artemida originates (Extremely meritorious, and weshould acknowledge it, the manner in which Lundius, by splitting hairs,makes clear inclusively etymology matters, in order to accurately clarifyan ancestors' fact of culture, T.'s N.). Hence the title of honour of a lawartirbolcker (Artibolcker legum W. Goth. Nat. in Orat., p. in. 318).There is nothing to hinder us in thinking that such name springs fromanother source Plato took it from Socrates since it is howeverdifferent as compared to the other vocable referring to the gods. And it isnot surprising, while it being a fact confessed even by the multiplenames from the Greeks that they have received it from us. Also the otherScythian names of the gods, as listed beginning with Herodotus, havetherefore a Gothic form (i.e. Getic), as I pointed out in the right passage.Since the one being Diana among the Greeks, the same would beinvoked as Lucijera. The same will be, among the Romans, Juno htcina.who is one and the same as Diana omnivaga ("Diana who wanderseverywhere"); that she is regarded as a goddess who takes seven strolls(the number seven among the Greeks meant "a lot", as a mater of fact"something unquantifiable", frequently also occurring mythologisantly,T.'s N.) (Plaut2Aulul. IV, VII, XI; Turn. ad all. loc.). Since, like fromMedicus ("physician "), Medici, Medicinus, Medicina, it is also impliedthe adjective cured, and also the substantive art (the medicine wasregarded as an art), same way from fish pisci, Piscinus, Piscina andinclusively aqua ("water"); from Rex "the King, Regi, Reginus, Regina"and implying also the feminine daughter, wife; same way from Lux,Luci, Lucius, Lucinus and Juno Lucina (in both cases, Lundius points out


their word family, T.'s N.), as Scioppius remarks (Parad. Lit. Ep. V:Jul. Caes. Scal., lib. IV, c. XCI; Virg., lib. VI. Aeneid. and Lib. X. Cic.d. lib. II. p. 39) which, thereafter, for economy of language, has beencalled Moon. Virgil, (Aeneid., lib. X) calls Diana Trivia, and Hecate,Proserpina and Juno inferna as well. You may see then, how many othernames of goddesses have added to the Moon! See also Macrobius (1. c.)and see also Herodotus (c. XI, c. CLVI, Gal. in not.). There is also thenotes made to Aeschylus by illustrious Gallus, who names, otherwisevery properly, the same goddess, now Diana and then M0017, and thenProserpina. Look also in Cicero (d. lib. II. De N. D., p. m. 36 and 39),who under mystic circumstances of the Holies names Diana, Lun. (Nat.Corn. Myth., lib. III, c. XVII and c. XVIII), because from the sameseveral living beings they remain and flow, from which the beingsnourish and grow and come back where they were born, that is on earth.That is why in Sophocles (Oedip. Tyre.) the Earth is called a tutelarygod by the choir, and by Virgil (lib. I, Aeneid.) the queen of gods. LikeJupiter is being called by Plautus (Capt. III, IV, 89) King of the godsand humans. The Moon of the Pleiads, Diodorus Siculus asserts (lib. III,p. in. 133); among the Greeks Mimi, Maya in Dorian and in GothicMana (hence manadager, a word occurring very often in our nationallaw). Why then should it not have been called also pevbim or pevoiv,since Hesychius (p. 261, Palmer. ad h., p. n. 11) calls her Bevoico or, asPalmerius reads it, Bevoiv or Bevoezay. In Cicero (De N. D., lib. II, p. 39)there is a nickname to be applied to Diana at her birth; in order for heroffspring to mature, they need about seven or even nine months; andbecause within such time period they eat together (mensa), they werecalled months (menses). In the Eddic writings, Diana is also namedVanadis and Vanagod and she is celebrated as a Scythian goddess, aNorth Goddess; that way she appears in Lucan (De B. C., c. I and c. III)too; all the same Diana is depicted in Virgil's (Aeneid., book XI, too):

"Come, as Diana's bow would terminate your living too!

The Thracian girl spoke and from the golden quiver she quick

Pulls out the arrow and hurried, moaning, she stretches the bow;

Pulls it hardly and for a long time and there she fully bends

The bow from its ends and the girl's hands now join

The left on the iron and pressing the breast, the right on the


string. "


Hesiod, in his Theogonia names her Diana, who enjoys seeingthe arrows (Apreptc loxecupa).

As I said, Diana was first celebrated by the Scythians andthereafter by her cult, from the northern and Scythian region, it hasspread out over the whole surface of the earth. In The Acts of theApostles (c. XIX, v. 27), it is mentioned Diana of Ephesus, whose culthas spread from Asia over the whole world ("Then hela Asia, och helaWerlden (6,rkar"); all her priests were eunuchs and her lady guardsaccompanying her were all of them virgins. They were called with anexhaustive term Megabyzi, it being assimilated by the Greeks too, in theform ofMeyallvo-oc, but that word has a Gothic background, a thing thatis ignored by the interpreters. Its meaning is as follows: "a woman madefrom a man that once had been a man, but lacking the testicles he wascalled by our ancestors Gallar, because they could not conceivechildren; it comes from galla or galla, meaning "to emasculate", "to cutoff the testicles", a sense kept by that word to date and still in use withus. In Suetonius (Vit. Sug., c. LXVIII) we may find the syntagma Gallimatris Deum Tympanizantes ("the drummers glorify the god of MotherGalla"). As in Juvenal too (Sat. XX, p. 20, see 16 and Sat. VI. p. 65, v.24), "The chariot of the gods and Mother comes in and a half manfellow, having a repulsive appearance, gets on, a fellow that had notgenitals, for this testicles have been cut off, a kind of a Lampris (afamous musician) comes in with a merry band and drummers; a fluteplayer dressed like a plebeian, with a Phrygian haircut". Antistes ("theconductor") was named a giant, for also the other priests the lowerones who played the drummers, were half man. That is why alsoPlautus (Poen. V, 38) and Lucretius (De R. N., lib. II, p. m. 75) extolhim accordingly.

"And for that reason, by right, he is named also the GreatMother,

Mother of everything alive, deities, animals and men.

The old learned Helladic poets tell us about her

That she came from the Phrygian mountains, from serenedwellings,


Sitting in her chariot and driving a couple of harnessed lions.

Thus, she shows us in space the big earth hanging

Without the possibility to find any support on another earth.

Mother of Ida she's called by several stocks of peoples,

. According to ancient customs, and give her as a companion aband of

Phrygians, since, it is told, their land was the first that,

Yielding fruits, the cornfield gold appeared in the fields.

Her priests are eunuchs, revealing us that beings that

Whenever have mocked at Mother's power

Or without being grateful to their parents, they've lost

The right to bring into the world offspring to so extend theirkind.

They slap stretched drummings and play the cembalos,

The fifes threaten you with their much hoarse sound

And the Phrygian flute rhythms inflame your soul:

They also carry spears, as a sign of their ardent fury

To so terrify, to fill with great goddess' fear

The mob forgetting the good and faithless in their hearts."

Same way Catul, too (De Berecynth. et Aty LXIV, p. m. 36):

"With grey hands your mother, Cybele, began

To play the timbale and sax-tuba in her house in Phrygia

And the flute, which the Phrygian made of bent reed..."

Here is what is worth mentioning here: Terra was called with usat first Frigga or Frygia, Jo and Gio, even Goia, as submitted in theforegoing, and the Moon named Goimanat has been devoted to it on thetitle of the same sacrifice blot til arbotar ("to a good crop", "to regainthe crop"). Since through an oblation made according to the ritual thenoumenon too should have been reconciled (i.e. the god's consent


should have been obtained) and the much-wished peace was there. Thatis why a particular term was sought: in Macrobius (lib. III. c. V) andTacitus (De mor Germ., c. IX) it was called very .accurate litare. "tofind favourable viscera / to make sacrifices that are well received".Therefore, to sacrifice means to offer something holy, Blotha Afgudhomblotha = diis hostiis litare ("to bring sacrifices the hostile gods / toreconcile the gods"), as it appears from Plautus (Poen. II, IV):

"I am unhappy today since I sacrificed six lambs to my veryfurious gods and I nevertheless could not reconcile Venus, to so drawher on my side. For I cannot bring her offerings (Mare), to have her faceturned towards me, I left that place in anger".

This litare / lutare comes from Ito meaning "I cleanse", sincethe syntagma curo raw Aircov = "from / through prayers"; claimsTurnebus (Ad. (H. 1.) cannot justify the verb litare, which surely has acare Getic background. Because Lita I Litha / Leda means "to adjust","to unite", "to conciliate", "to reconcile", "to make good". That is whyServius is right (Comments to book IV of the Aeneid), when he says,when we say litmus ("we bring oblations to the gods"), we sayplacamus ("making good the gods"); and Suetonius in Vit. Jul. Caesaris(c. LXXXI, id. Neron. Claud. Caes., CLVI), the same in M. Sal'. Othon(c. VIII), and in Virgil the phrase sacrisque litatis means "byreconciliation and oblations / through reconciliation sacrifices". Also inTitus Livius (lib. a, c. XIV) litalum is "to be able to draw the gods onour side". The victim had to be sacrificed, usually in February i UpphasiManadar Chess er Februarius heifer / at Goi, as results from the legendof Olof (Olofs Sagu, c. LXIX) (Surely he is a Valachian, a name ofseveral Swedish, Norwegian, Danish, etc. kings all of them ofWallachian origin called OLAF / OLAV / OLOF / OLUF, so much themore as the origin of that word is Getic, T.'s N.). The best time tosacrifice was deemed to be at the beginning of the month: "NarThattandagz Ny i fulla fahr / A Disa Ting i Upsalom star" (See alsoHervar. Saug., c. XIX, Olufs Saug, c. LXIX, Tacitus, De Mor. Germ.,c. XI and Herod., lib. II, c. XLVII).

Among the Egyptians and other peoples they took place in fullMoon, such time being regarded as the Moon's sacred time. And if theearth rotations Disanos have already been demonstrated, as I heard,by illustrious Rubeckius, with a single manoeuvre every year wouldhave inserted minuscule particles, with the assistance of which it would


come to have the centuries back-counted: it is self-understood which farera would be sent back the beginnings of the general jurisdiction of theSueons and Goths to! Inside the law manuscript codex. as perfected bythe one that was once assessor of the Royal Supreme Court. my beloved

father Carolus Lundius. it is attested that in the 18th century from theCreation of the World the basis of the general council of Suconia havebeen laid down.

§20. Therefore, it is very clear that Venus is the same as Freyaand the mother of the gods. The word Venus comes from the Gothic van,yen. meaning "beauty", hence the wishes Vinnula. Venustula. in PlautusAsin. 1, II, LXX), -gently, lightly touching", corresponds to the Gothic,and German, respectively Vinnlig vennhg Isidor infers "tostroke, yet without knowing about her" (Orig., lib. II). Cicero (De N. D.,c. II. p. m. 40) reckons that Venus draws her name from coining. "tocome", therefore she was also named Veniendo (-coming"), because thatgoddess comes under any circumstances and hence the noun Venustas,"the physical beauty of a woman, her charm". Scioppius (Susp. lect., lib.IV, Ep. XXI) is sure it comes from the verb to come; Anuleius (Met.,XI) names her Diana, Juno, Venera and Bellona; Plutarch (Vit. Crass.)calls her mother of the Gods. Socrates, according to Plato (Crit., p. m.318), recounts it would had the root acopov. the word amootrzovmeaning "foam", relating to her birth (from the sea foam). according toCicero (De N. D., lib. III. p. tu. 71); Cl. Ursinus ad Fulg. (Myth. I, II. tit.Venus) links it to the sexual act connected to the etymon a9pog meaning"foam" in Greek; Macrobius (lib. c. VIII) speaks about arepresentation of Venus coming to the Cypriots; in a man's body,dressed like a woman, with a sceptre and of a man's height. hi a samemanner our forefathers have represented Freya dressed and havingtesticles; Adamus Bremensis (De sit. Dan. et reliq. Sept. Reg., c.CCXXXIII) imagines the genitals huge like those of Priap, a god ofsensual pleasures, debaucheries = Fricconis (that word does not occur inQuicherat, yet not being the first Latin word that I did not find in that bigLatin French dictionary, I guess the Swedish had available more ampledictionaries at that time; I inferred it is about the masculine gender, T.'sN.). Priap of Pathica wants to say "the little girl's" (puellae), sincepathicus ("passionate") is the one that suffers because of Venus, in lovematters. See also Scioppius (Ad h. 1. Priap Carm. XLVI and Carm.LXXXVIII) in which by the phrase fosa incvinala it is understood"women"; also, "woman's field", and also "plough / furrow", activities

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making us men (I think that agrarian metaphor to which they haveresorted hints at a sexual act, T.'s N.). Therefore Fricco too, in theEddie writings, Frey and Bropr Freyo, oc Vanagop, "Freya's brotherand god of the Scythians" (Edd. Myth. XXII; Bannr partur ed. tit.Freya Kenningar), Af hennar (Freyo) nafiui er pat tignar I1C7fi7 / at rikrkonar ero kallapharfrur ("From the name of the same Freya the womenmore honest are called Frur"). Festus notes that in Rome Venera wascalled the frugal, a goddess to whom it has been dedicated the templecalled Frucinal or Fruginal. Even the Gothic word afro corresponds inGreek Apog. And in the very ancient Gothic laws we find Huusprea /Huusfiea, and in inscriptions Huusfi-u, meaning 'tinter familias ("chief ofthe household / house"); that word is also to be found in uncountableother places, both among the ancient Romans and others; in Plautus(Amphit., II, II, 201), Juno is who keeps the household, i.e. she is 'nate,-

familias: "I swear by the Kingdom of the Supreme King and Juno, thelady of the house." I even claim strongly that the man's wife was namesJuno out of respect. Again Plautus, "Ah, my Juno, it does not behaveyou to be so depressed to your man, (Jupiter) Juno would be named Sifin Trojamanna legend (Trojamanna Saugu, p. m. XI); See alsoAugustinus (De civit. Dei, c. XXIII). It is spelt Fricco alike, as well asTellumo, from the masculine force, and Tellus from the feminine force(Telluino is the same as Tellurus, a divinity presiding the soil fertility;Tellurus, a god of the earth, T.'s N.). The same thing is said about Isis ofthe Egyptians, who they mistake her for the Moon, claims Plutarch (DeIsid. et Osirjd.). But, according to Diodorus (Bibl. Hist. IV, p. m. 232),the Egyptians reckon Ceres to be the same as Isis (0A tyinrroi pev AL-yowlrip, re Apiirpav a low rip atrinv eiva »). Not to forget Horus ofthe Egyptians, usually represented as a teen-ager with a disk at his feet, asceptre in his right hand, and on his left hand leaning his chin. That isthe mother of gods - Aurairerii (Astarete) among the Phoenicians, theSidonians, the Syrians, the Tyrians, the ardent, Cicero calls her (De N.D., lib. III, p. in. 71), Urania among the Africans, Mylitta among theSyrians, Mithra or Mother, i.e. a birth giver and mother among thePersians, as resulting from the writings of others and proved by Thysisustoo (Ad. Val. Max., c. I, n. Ito the end). Darius, through Curtius' mouth(lib. IV, c. XIII), invokes Mithra, the holy .Sun and the eternal fire.Strabo (lib. XV), "Justinus (lib. I, c. X) and Curtius (d. 1. c. XIV) speakabout the Sun as a Persian god. Should I say more? The Sun expressesby its heat, the Moon by its humour, as already demonstrated by the lay

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Theology. From these unions of things, based on rituals, comes intobeing a generation. This is why Diodorus Siculus (Bibl. Hist. I) assertsthat two eternal gods exist, which appeared before an other gods, theSun and the Moon; thanks to them the first people were born in Egypt,therefore they are worshipped with adorned faces after the Nileoverflowings, since from the heat of the Sun climbing in a suremovement and having a proper humour, there are often seen appearing,without a seed, in the ploughed field, certain perfect animals, andanother less perfect. Him they called Osiris, and her Isis, indeed out ofsome reason of names they have been called so: See also Diodorus d. 1.p. m. 4, 5, 6, 7 and Lucretius, R. N. II, to the end of c. II, where hecomplains about the weakness of the age in general and of the earth inparticular, through the following words:

"Even from now on, the weaknesses of the age you may see,and the exhausted earth

Hardly gives birth to tiny animals, while it is it,

Which made every kind, which grew huge beasts."

And next to it:

"Thereafter alone, by his will, firstly for all mortals

He cornfields in gold transformed and fruitful vineyards made."

(from the Romanian translation by 0. Murarasu, Minerva PublishingHouse, 1981)

He even adds that from insensitive things animals were born,since from the black manure the worms came out. Even clearer and moreample than hitherto he speaks in book V (p. m. 206):

"Like earth, fire, too is as well doomed

There is no doubt that water and air would die,

Yet these, as I've said, appear and develop throughout.

Look first at the ash crumbs, dry and burnt

Ceaselessly by Sun, being trampled,

Make dust spread around, thick like mist,

Floating clouds, scattered in the air by strong winds,


A part of the furrow's melts then in rain running.

Shores alike are rubbed off, hollowed out by the river wave.

Yet as much as it makes a thing grow; the earth

Gets its compensation, as assuredly it may be seen."

And a little further below:

"... should one not believe in the weight of years?

Behold, the rocks pulled out and rolled down from the hill,

Without being able to resist the weather strains

Decided in length! Since they wouldn't fall suddenly

Pulled off, should they be supported by an endless time

Every blow of the age, released from any tearing.

Behold, the ether is embracing

All around the earth: from it everything has been conceived,

As some people say, and in it getting back those broken

Made of a body that, no doubt, comes into being and dies."

See also the following below. Then, looking into the reasons forwhich the images of gods have spread everywhere, with every peopleand city filled up with their altars, one should then conclude thathumanity is unhappy. In any event, no other god has ever been so muchcelebrated, and by every people at the same time, as there were the Sunand the Moon, and not only in Homer and Hesiod, but also in the Eddicwritings, we have it confirmed by the hieroglyphs themselves. You mayadd here also the annotations of different writers to Justinus (lib.XXXVI, c. (I, and let us add the months consistent with the Sun and theMoon. Each god reigns over something according to its nature. Ceres,over the fields, Neptune, the seas; depending on what current work theyinvolve themselves, it should be named the harrow god, for workingwith a harrow, the god that fertilizes the soil a. s. o. All the gods arealways pure, upright, incorruptible and them you should invoke whenyou are in trouble, according to Plautus (Rud., I, IV, XXXVII), "Now,whatever it is that god, let us honour it like a god / because it relieved us,the miserable people, from trouble / us, the poor, it reached its hand to


help us". The gods will never be divided into superior, inferior, andmedium (mediators), but instead in great. small and patelar patella, atray on which offerings have been brought such god), i.e. the Lars andthe Penatcs that are named by us Alfa blot: in Plautus (Cistellaria. II. I.XXXVI and d. f. a. and s. verse XLVI) we would find again bothformulas, both medioxum and patellar. both of them meaningapproximately the same thing "intermediary".

The great gods are twelve in number, which Cicero names thegods of the most peoples, and are included by Ennius in the followingdistich:

Juno. Vesta. Minerva. Ceres. Diana, Venus. Mars,

Mercurius, Jovii. Neptunus, Vulcanus. Apollo.

The gods should be invoked with pure soul, clean hands andcovered headed. Undoubtedly, when you pray to gods you should coveryour head, have your body right directed, the eyes cast down, even bent,the head right tilted, the lips closed...

§21. As for goddess Vesta, we have available Diodorus Siculus(Bib). Hist., p. sc. 59) impartially recounting, «llpoo7roniOroiatavratOrwal rov Epittot oaoKevat rovrovc. wc peyailatv ayaOtov avrzovceaopevovc. KaBazep zap E)i.E07 zoniaat 9ao1v ov ply rti vim Adivwa.zapa rotc: i.aKtheaktovtotc: 2.vicoopyov rov /ley zapa Azoc, TOV be zapAtro1.2ovog §oncravra TOO TOVC E11119EVal Kal zap' erepotc.: (Se zi-stoo7veOveo-nrapaothovrat TOUTO royevoc. nig EiTIVOlac wragaz Kal go1.(ovayaOov otov avrtov yeveo-bat roic zeto-Oezo-t. Napa /ley yap roteapt/mom-etc Zabpavativ cropoOm TOV ayaBov oalp0Va 71p00701110rICICOalrow; vopovc avro Othovat. zapa rotc ovopacopevoic Teton ZaktogivWO-allT0g Toy KOIVOV E07aV rrapa rotc. tov(atozg Mcoo-tot ICU IOWEiT1Ka200,11EVOV 0E0V erre Oavpaaiiv Kal OElaV 02Wg evvozav Kpivatvrai WVpELI.00CTOV W96.110-EIV avOponrov iTiJ160C UTE Kai XpOc TOV ViTep0X).0V KOI

ouvapry rov eopetv Aeyouuevwv rove vopotK: aztoimpavra rovpa)J.ov ozaKovcrelog Ozai.aflovrac.» "The laws are delivered to us byMercury (it is about MIleVUS, the lawgiver of the Egyptians) throughwhom every great dainties of life have spread, since they have been thencopied by the Greeks, in Crete, even in Minos, among the Spartans,Lycurgus drew them up; some of them they ascribed now to Jupiter, nowto Apollo. Such kind of transcription allowed with most of them, evenwith other peoples, it is said to have been the cause of many good things,

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through convictions. Since among the Arimasps Zathraustes was thegood genius. Among the Getae it was Zamolxis together with Vesta;among the Jews it was Moses, a god that is named IAO, and whoclaimed to have been the author of the laws of his people. Moses too isrepresented like a hermaphrodite (ow, zeuw) god. The name of such god,however, reads differently, depending on writer; since it occurs not onlyunder the formula of law and km, yet also loov, even lafle and laflaz.There are even some who think it should be written JAHVO; othersplead nonetheless the form Jihveh; moreover, some advocate the spellingJeheve and Jehve, and another asserts that more accurate would be ifspelt Jeve. Also, among all others there are some to advocate the formJehovah (See also Drus. Tetr. c. XI; Bejer. addit ad Seld. de Di is Syr.,p. 268; Full Missell IV, XIV, p. 512; Oliv. Meth. Hebr., c. VIII, p. 37).As for the pronunciation of that word, it appears that in vain also thegreat man of letters Sixtinus endeavoured to find a solution (Ab. Am. inAnt. Bibl.). And so, of the row of so much ancient and every eruditewriters and, although having different opinions, they should not becondemned and lower their prestige for that), an opinion detached, of thenoble man Isaac Vossius (De Sib. Orac., c. XIV, p. 133 and thefollowing), who thinks that three Hebrew letters, in fact the vowels A, Eand 0 have wrongly been regarded as consonants by the rabbis. Let'sadd here also Marsilius Ficinus (Arg. in Min. Plat. to the end, whosewords have been first revealed by Diodorus, "Every famous lawmakersclaim they owe the God the invention, it being rendered by differentname. Zoroaster among the Bactrians and Persians, giving law throughHoromasis; the Trismegistic among the Egyptians, through Mercury;Moses among the Jews, more correctly said through Father God of thewhole nature. Minos among the Cretans, through Jove; Charonda amongthe Carthaginians through Saturn; Lycurg among the Spartans throughApollo; Draco and Solon among the Athenians, through Minerva;Pompilius among the Romans, through Egeria; Mahomet among theArabs through Archangel Gabriel; Zamolxis among the Scythians,through Vesta; our Plato among the Magnesians and Sicilians throughJupiter and Apollo." It should be added here Diodorus too, relating towhat is said before, regarding the underground dwelling that Samolseentered to lay laws; Lucanus (De Bell. Civil., lib. V, p. m. 123) assertssuch idea. Both the literary monuments and the inscriptions in ourfatherland territory still prove that the beginnings of the laws attributedto Apollo and Jupiter, and his mother of Ida as well, and those of every


corner and region of the world. they took from Zamolxis. since theywere first promulgated by him (Er. Ups. Hist., lib. I, p. m. 2, 3 and thefollowing): Everything in agreement with Apollo, Jupiter and the all-holy goddess - mother Ida to whom relate the beginnings of the lawsamong the Goths / Getae and every other people. That is why even withthose tribes where gods were esteemed, exists the tripod of forefatherApollo. (i.e. his oracles). And, even though some lay rituals stillremained, the Justice however guided itself after the manner it wasdivided by the holy committees and according to what the gods (oracles)did say, to that great goddess (the Goddess of Justice, Themis, adaughter of the Heaven and Earth) being brought holy gifts by each onein several days of rejoice reserved to religion: on such occasions theretook place not only matters relating to the justice, yet also orgies,contests and games; then, even consultations based on oracles withregard to public and judicial affairs; And, finally concerning thosecommercial, the market transactions being suspended in the meanwhile(See also Joh. Magnus, Hist. lib. I, c. IX; Olaus Magnus, Hist. Gent.Sept. lib. III, c. III; Messen Sveopentap., c. IV, Chron., lib. I, c. VI. p.m. 3 and 4). That is not what Plato recounts (Dial. I, De legibus, in thebeginning) about the guests of the Athenians, since during the publicfeasts there were also war drills dedicated to gods Jupiter and Apollo, atthe same time laws being laid down: the ancient legislators promulgatelaws they have heard (through oracles) from Jupiter and Apollo. Why?Because in Cicero (lib. III, De N. D., p. m. 71) we find a clear proof ofthat: the Arcadians called them Nominoem because Apollo had just suchcognomen, since so it reads correctly, and not whatever Nomion orNopzog. The name draws from /id, meaning "to come to the end of one'sdesires", "to fully comprehend", "to understand", therefore nama / llamaand nimma, with exactly the same meaning. Therefore even No orNoatuna, "the residence of wisdom", the dwelling of the gods and, firstof all, of Niordus. Or by the name of Nontuna, until today; there is afarm located nearby Uppsala. The words Nominnur and Nominos meanin Latin sapientipotens ("very wise"), as it occurs in Ennius. From theabove mentioned word Namen, which is Nomen among the Romans wehave a series of derivatives and verbal forms as: nosco, novi, notum,novimen and from there nomen, as from moveo ("I move"), movi ("Imoved"), motum ("move"), movimen ("movement", "impuls") > momen,Scaliger proves it (De caus., I, 1, lib. IV, c. 76). A name is just a face /an appearance through which something / somebody makes it / him / her


known: it is an intellectual instrument or one of a learned thing, andwhich must so separate from many other words, according to Plato(Cratil. or on the right reason of the names, p. in. 310, not far fromthe beginning of the same book, p. in. 332 and Scaliger d. 1. Plat. inMinoi, p. in. 52): Nosco < Noo, since Noew among the Greeks means "Ithink", "I understand"; Nono-tc, "wisdom-, Noog and Noug "mind","spirit". And neither should it be passed in silence over the fact thatwhen the ancients used the epithet of Minous they precisely referred to -Jupiter. That such has been introduced during the ninth year (ofexistence of the Kingdom of Sveonia, T.'s N.), it was not so much forcontradictorily conducting discussions between table companions, as forto regale. See also Plato, just quoted, and Plutarch as well (lib. Maximecum principibus viris philosopho esse disputandum, not far from thebeginning). This is why Homer names Jupiter Minos a god of business,since at feasts, between two drinks, they discussed state affairs. Theantiquity abounds in examples of the kind. See also the renowned Actsof Uppsala thing under King Olaus, Skaut Konung, in which there aremany facts worthy to be noticed: among the drinks they used to dobusiness or even promulgate decrees. In addition, the sage GulhiemusStukius (lib. I Antiq. Conviv., c. XXX; Tacitus, De Mor. Germ., c.XXII) recounts that not only with our forefathers such custom remaineduntil today, but also among the Greeks and Thracians and also theEgyptians and Persians and others, it was a custom to do conclude dealsand promulgate decrees on such occasions, that is at feasts, even theywere not numerous. See also Tacitus, De moribus Germanorum (c.XXII), from whom we learn that at such feasts they plotted many otherthings, since the atmosphere is propitious to deals of any kind. Even theuniversal judgement was celebrated, within which they questioned theneed of any amendments of the laws. Also, should anymisunderstandings arise from a law text relating to different affairsbetween different peoples, such law ceased to be in force any longer, justforthwith. As for Jupiter said the Minoan, just in the same year in whicha schism occurred inside the old religion, the laws sent by Jupiter(through the oracles) were to be put to a vote, as Valerius Maximuselegantly tells us (1. I, c. 2, Extr. n. 1). In spite of the Empire of theSueons having stretched across the whole earth (p. 144), in the 9th year ameeting took place between kings and peoples (Alzheriar thing), i.e. ageneral council of the whole Sueonia. At that meeting, Jupiter has beenheard, at nine years from the foundation of the Sueonic Kingdom, as

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submitted in the foregoing, when he was named the Minoan. Here iswhat Strabo recounts (Geogr., lib. XVI. comp. Olafs Sagu. c. LXIX andCIX), "As there were already nine years since Jupiter (as Minos) has notbeen heard, that is they were at a nine, as Plato says (Dial. I, in thebeginning) about the laws); Minos descended the Jupiter's cave andreceived from him teachings, which he handed over to the people". Platospeaks about law enactments, comparable to the position of theAthenians' guests in Homer. Let us add also the books on laws in whichPlato names Jupiter Minos: here it is Adamus Bremensius too (De SitDan et rel. Septreg., c. CCXXXXIV), «They used to, after nine years,hold a solemn meeting of all Sueonian regions to celebrate him. Fromsuch a solemn feast nobody was allowed to be absent. The kings andevery people and everyone were to bring their gifts to Uppsala, and forthose not attending such ceremonies the most cruel punishment wasprepared, despite of their being already converted to Christianity.Therefore the biggest xazoc, "secular bitterness", since out of asuperstition then very alive in Sueonia they prescribed him as follows:"nine days of feasts, an occasion on which sacrifices were celebrated,and one day a man was sacrificed together with the other animals, so thatfrom nine they become 72 days, when animals were sacrificed"» (I amnot aware of what it refers to, T.'s N.) Ericus Upsalensis recounts thesame, ,,Beside these, it took place a general ceremony (consecration) thatshould be celebrated with great accuracy every nine years, whichrequired the attendance of each representative of every Gothic provinceand they had to be loaded with gifts, which they were to offer; whensacrifices of men and animals were made, the blood of which the godsliked; their bodies were hung from the trees in a nearby glade, sosupposing that by the death of those sacrificed divine and sacred thingswould come, the most of which would spread from one place toanother". Similar things took place among the Greeks too, related to thecult of Diana, thereafter they having spread over other peoples, ushaving more available the source of Dionysius of Halicarnassus (A. R.,lib. IV, c. XXX). These practices yet, for different reasons, were notallowed by that Council of kings and peoples, in ancient laws, as Hesiodconfesses it in his Theogonia (vers DCCC and the following). Ourforefathers have said they rejected the idea that Jupiter would have giventhem the beginnings of the laws. Such opinion is supported by Jornandestoo (d. 1. c. see), "Since also Zeutas was the first great scholar that laiddown laws, thereafter coming Samolse and Diceneus, which I have


talked about here above. " That way it should be interpreted also anincunabula where we come across, like in the quotation just given, theparticles prius ("at first") and then post ("after that"), since due to aunskilled hand an erroneous lesson would spread among the largepublic; and how frighten us certain historical texts fallen into the handsof some unlearned copyists!

§22. An example of that kind is Zentae and Zentas (instead ofZeutae and Zeutas), cases which are mentioned in Johannes and OlausMagnus brothers' books and also recorded by Cl. Ludenius (Prog. Edit.Anno MDCLI). In the books of those two great learned men it has alsocrept, among other mistakes, wholly regrettable, the misspelling of theproper name of the first great legislator Zeutas, wrongly Zentas, whichdisappointed Ludenius, in question being the negligence of the copyists;in Accusative it shall be Zeutam and not Zentam, as wrongly copied.Then Deus, Dius or Dis (therefore the Greek AK, should be written inGetic A = 77216, which in Latin reads Dh or, more accurately, 77rs, asBuresus proves it, (Runog. parv. Edit. post., p. I) and not, at allimproperly, transformed by the Greeks in Z and 0, letters which, thus,are permutable, as among the oriental peoples there are the Hebrewalphabet letters v and N (Olio. Meth. Heb., c. I and VIII); whereas thegroup Thet is rendered by an aspirated 772, yet not the same as with theGreek 0, the equivalent of which is thought to be in any case, sinceTsade has the value of a. Therefore also theus, thius of the Goths, whichamong the Greeks, more convenient for them, is avg. Indeed, among theDorians or Spartans, even with others, as proved by illustrious Montanus(Ad Jul. Caes. De Bell. Gall., lib. VI. p. m. 232), we have the letter I(sigma), so instead of eeog we shall have Rog. That is also the casewith the vocable °eve, which being pronounced Zothg and zliog,becomes Deus among the Latins and other peoples. But in fact, as weshall further show, the origin of every word is derived from theus, thiusand this of the Goths / Getae. Thus, from Zevg, according to Jornandesand other sources, we get Zeutas. That truth is also seconded byincunabula: "Thius ar as Girkium skriswat Zeus". Thius, written by theGreeks, would become Zoozg. Among the Scythians the word noravoqmeaning "that who feeds", we would regard it as being of Gothic/Geticorigin (we know long ago that Goth =-- Get and Gothic = Getic, T.'s N.),since if nonac apiong the Greeks, pappas among the Latins, it clearlycomes from the Getic pappa meaning "to feed" (we also know fromPlautus' comedies, already quoted, T.'s N.); this is too the case of the


verb to suck (sugere), idem dy / dya, hence dike ("a ditch for drainingwater off the ploughed field or field"). Hence the Latin pappare (Seealso Juvenal, Satire VI, p. m. 70, v. 14) and Persius, Sat. III, p. in. 167,v. 1), "... pappare minutia?? / Poscis et iratus nicannae lallare recusas("Eat (you suck) a little, so that afterwards you angrily asking that theyshould first sing for you, you refuse the breast"). Yet there the verblallare that comes from the Getic lalla, in Latin it does not have ameaning different from that Getic ("to sing", "to lull asleep the babies").And Plautus (Epid. V, II, 62) uses the verb pappare ("to peck") for "toeat", "For the slave recently freed the problem is what to eat" ("Novoliberto res est quod pappet"). Identically we find in Varrus (apudNonium), pappas, a word by which children demand food (and so aSwedish, very erudite indeed, teaches us the history of the Romanianlanguage, in the person of Lundius, he knowing that history, three and ahalf century ago, more solidly than our present philologists and, in anycase, more accurately than our dictionaries mention it, they beingtributary to preconceived ideas, more and more every day, T.'s N.).From the same word it draws its origin papilla ("mammilla"). Fromthere too the Greek word Ka/770c, in Latin pappus, meaning "forefather";there is Ausonius, the Latin scholar and poet (c. VII, on the relationbetween grandparents and grandchildren: "... Pappos, aviasquetrementes / Anteferunt patribus seri nova cura nepotes" ("... thegrandparents (pappos), once arrived like shrivelling birds at the dusk oftheir lives, their grandparents take them over"); xairaiog means a"father-god" and "man" giving birth to everything else. In the EddicWritings, allsadur means father of the Universe. And yet it is not toobig the distance between thius of the Goths and thiuth, theuth or thoith,from which the Egyptian discipline draws close related to the laws,Cicero confirms it (lib. II, De N. D., p. m. 26) (id. lib. De Univers., p.202; Edd. Myth. VII, Cic. De Univers., p. m. 195 and De N. D., lib. III,p. m. 70). Also in the Phoenician word Taaut, we may recognizeKoo-poyova ("the creation of things in the Universe"), since MarsiliusFicinus (argum. to Plat. Crat.) says, "The Egyptians call him Theut that,which we are calling Zeus; among the Persians and Syrians: Magi, Orsi,hence Oromasis. The Hebrew name him using four vowels, calling himAdonai; the Greeks Theos, the Arabs Alla, the Mahomedans Abdi." (Yetas THEUTH lays at the basis of the word DEUTSCH (= German), inliterary German, leading, as in the case of the "Dutch" to the ancientword DAC, when the Rabbis call ADONAI (= LORD!), they say in fact


DACIAN, invoking at the same time the northern forefather ATTIN, andalso the Hellenic ADONIS; THEUTH-ON and GERMAN have the sameetymological legend T.'s N.).

§23. I have shown in the above paragraph that from the Geticthins or this draws the Greek Atc. And here too originates Jupiter of theLatins, i.e. Di Jovis and Deus Jovis as well. Gellius (N. A., lib. V, c. XII,brings up another branching: "Thursday bears the name of father-godJoe, i.e. father of the day and light; and by a similar name, the day of Joeand Lucetius (nickname of Junona and Jupiter): with us, by the conceptof day and light it is directly understood the concept of life, enjoyed bythe light." The Latin scholar Sextus Pompeius Festus asserts, "theynamed Joe Lucetius because they regarded him as the creator of thelight."

§24. In such case the reference is made to both gods: Joe andApollo, since, as we can see, it is supported by the ancientness of thelaws and the authority they enjoyed, and not only due to that of theJustice, in general, than especially through the praises brought thehighest equity present in the written laws, as well as in the carrying oftrials all over the world, where they applied. And among the gods, forhis sense of equity, there was no other praised more than Apollo and allthese said above regard him as being also the oldest god. And just due tothat sense of equity of Joe, the phrase mostly encountered in the writersis that of Joe the Righteous. See also Horatio, (Epist., lib. II, Ep. I, "...And Joe that judges everything with justice". And relating to just thatfoundation of equity, having an effect on everything, the ancients are ofthe opinion that Apollo and Joe only were arbitrators of the Justice andto that it added, with great solicitude, mother-Zeus: without Herconsultation, those two gods were not enough equitable. Such mother-god is identified in Virgil (lib. IV, Aeneid.) with Ceres the maker /giverof laws, and among the ancient Greeks with Demeter 772esmophore,where thesmos means "law", and 772esmophoria was a holiday in thehonour of Ceres. According to the solemn custom, it also adds Mi120i,i.e. Lagman, from Joe, i.e. from King, a formula used even in the time ofthe Republic, occurring both in the ancient laws and in the histories. Asmay be easily known, the laws were enacted with the greatest care to beuseful to people, as the case is with the health of the planet, for itseverlasting preservation. Thus, the laws were drawn up in such a mannerthat through them a sense of equity would be statuated under them,


otherwise the same machinery takes place -like in the case of thecobweb in which weaker beings are caught, while the stouter breakthrough the web: same way, the humble and poor are caught in the weband forced to surrender the unequal fight, while the rich and highly-placed do not get caught like the weak beings in the cobweb'. (See alsoPlutarch to Solon, p. in. 819). What does it want to mean corrupting theJustice / judges? Giving up the Justice? Then how can be applied thelaws Niithout a Justice, or judges? That should be carefully electedamong everyone not leaving them dragged into dirty affairs, for whichthe Justice represents the voice of reason, and that should act smoothly,which is valid especially for judges during the proceedings, as Ciceroadvises us in the letter to his brother Quintus (Epist., lib. I, p. in. 293and 296) during the last plague in the time of the Republic. In a brilliantmanner also Livius speaks (lib. III, c. XLV) about a panel of judges wellknit together, having a judge able to correctly construe a certain law: theman should be elected based on his capacity, be able to construe the lawwith sharpness and act according to each client separately, yetcomplying with the spirit of the law. Indeed, people differ from oneanother, and as an individual it is said person. The person is given aname, as Cicero says (lib. I, De Invent., p. 79), with which such personis being called, therefore under a certain and proper word of that person:in his books on the invention, Cicero often makes use of the same wordwith the same meaning. Let me come back to matter.

Therefore, in order for the state affairs to go on well it is necessary toact, think and work in such a manner that every evil would be removed,and those judges culpable of criminal acts would receive their well-deserved penalties. Otherwise, the citizens could no longer set theirhopes on trustworthiness in civil cases, so long by a venturesomehappening, by destiny feebleness, by gambling, it is preferred a falsetitle, as though everything would have been carried out through theJustice. In the forum it should arbitrate an honest man (vir bonus) or elsenot at all; nobody should be better prepared than him, nobody morevigilant, nobody neater than him and a better orator; the argumentsshould be built in such a way, as to be worthy of a real man (vir bonus),making them credible to the finest detail; to conduct the matter untildecided and destroy the opponents in a conscious debate, throughprompt and pointed replies; thus, when a conviction of a honest mantook place among the ancients, the judge was insulted and requested toresign from the office of chief judge, he being advised to rather go and


reflect upon in some den and dust than appear in the forum. Here is howHoratio II pronounces very correctly (II, Serm. Sat. II): "It is right that acorrupt judge weighs everything despicably"; and Plautus (Amp hit.Prolog. 36), "To require right things from those unrighteous means acomplete lack of wisdom." Oh, what unfortunate event for someone tobe subjected to such a judge or collector (it deals with a handing back ofgoods claimed in a court of law, T.'s N.), therefore to protect someone'sgoods, to give a helping hand to have the goods back, having such right,while he in fact behaves like a wolf hired to guard sheep. Indeed, such acorrupted, wicked judge should, in his turn, put to a criminal trial and beconvicted by the law; but, what if in his boundless impudence, he eventhinks it proper to defend himself? In the face of such an impudence, mypen seems ready to jump out of the holder."

§25. Indeed, as far back as in the Antiquity a custom has beenlaid down in the judicial proceedings, to swear by Joe or Thor, but not somuch from fear about the thunder and lightning, which that god couldunleash, as especially related to the Justice factor, since in the beginningof a trial, in the judicial ritual three were the rivers that were to becrossed, according to the Eddie Monuments (Konnt, Onnt §i Kierlaugertwar; Konnt comes from Kora (Cora or Persephone) a daughter ofDemeter and Zeus and, through her forced marriage to Pluto, god of theInferno, becomes herself therefore a daughter of the Inferno; Demeterand Cora were named lawgiver / Thesmophore, that being their firstprerogative, T.'s N.), by which the right thing can be separated from thefalse one. Ormt comes from ora ("shore", "limit"), as, according to thereasoning laid down by the law and justice, any unclear things called forbeing struck off the rolls. Kierlauger twar means "a river of goodness /mercy", since by a genuine power of the word, the water would eithercontinue to flow in the same bottom or disjoin thereafter into twodistinct parts, so that to one of them it would be merciful, and to theother it would not be harmful (this metaphor is taken from thehydrological domain, because in the Antiquity most claims arose fromthe water supply; in a dispute it was often resorted to cutting off theneighbour's water pipe, hence the term of rival (in the law), comingfrom rivus, "river", T.'s N.). This is why, as demonstrated by greatpoets' poems, our forefathers swore by the waters, since the rivers werethe elements most useful to a community, therefore of public utility, bysprings always frozen, by waters shining in the sunlight and streams withsteep banks, when they wanted to prove the sincerity, the eternal

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innocence of the truth, and the sturdiness of the invincible justice. InOvid, for instance, (lib. I, Metam.). we find the syntagma I swear by therivers, since they we know it from great poets personified the oldestform and holiest religion of the TRUTH. JUSTICE. and JUS JURANDI,the water being the foremost element of the appearance of life on earth.The Uppsala Supreme Court of the Kingdom appealed to three sacredsources in the time when the cult of imaginary things and of lies wasalso celebrated, as it asserts wholly rightly Justinus (lib. XLI, c. III), "Insuperstitions, the honouring and respecting of the gods is accomplishedby resorting especially to rivers". The same thing may be read, fullyeducatively in Gronovius (IV, Obs., X. 1), based on texts of Herodotus,Pliny, Tacitus, Arnobius, and other writers; it should be mentioned herealso the name of Graevius in the frequent annotations he makes toJustinus (I).

§26. And, should we give due attention to our Sveonian gods'Antiquity, we would then train us in seeing Apollo with all sacred thingsrelating to his name, including his tripod. Moreover, as incunabula andour ancient laws show it; our forefathers put on the throne a king by theimage and resemblance of Apollo, hence with his attributes. At theTripod there were celebrated divine things. Tripos is a Getic word, fromTripus, today Trifot,Tpurovg among the Greeks (therefore also the wordTrifoi is a Getic and very old word, T.'s N.) The phrase "woodenexploits" refers to a custom existing ever since from the darkness of theages, of inscribing the outstanding exploits on the wood (like with us inthe countryside on a house beam, T.'s N.) By Kunestafwar it isunderstood those days on which, by a movement of the Sun and Moon,the time is halted on earth, by alternative sequences carefully returningto the original state (the favourable days, in the Roman calendar, werethose days on which fairs and audiences were held; the consularfavourable days were public registers in which important exploits wererecorded, T.'s N. Tripura, says Fulgentius (Myth., lib. I, c. XVI, in thebeginning, Capell., lib. VIII), is added as an adorning epithet to Apollo,because He knows the past, observes the present and predicts the future.Tripus is put instead of Tripos, as Oedipus, Polypus and others, it is saidso similarly, although such formula is rejected with the authority of theancients.

much"."Through the tripod the prophecies are made three times as


Among the ancients the Triad equals the JUSTICE, recountsPlutarch (De Isid. et Osirid., p. m. 381), and among the Greeks, whenspeaking about Apollo the Pvthian, it was understood a lot, according toMacrobius (1. c. c. XVII and Fulgentius (d. 1. c. XI). Yet the word Apollois of Getic background, in Swedish having the form Aballur and Apollur,the letters B and P being permutable, like in the case of Ban and Pan, assubmitted in the foregoing. Thus, it does not come from the Greek, asfeverishly claimed, in disgust, to the verge of somnambulism. Same isthe case with Neptune's trident, since the word designating his sceptremay be perfectly explained and assimilated to the above TRIAD. Thisbecause in the Eddic texts (Myth., II) that god is called Trihar, whoseemblem and name claimed Odin through a magic illusion; thus explainswhy, in the Eddie Monuments, Neptune is called Thrihar, hence, thename of who is identical with the sign the trident.


CHAPTER VISummary

§I. As thought to be more gods, it is used the plural: Joves.Apo llines, Vulcani, Mercurii. Aesculapii, Dianne, Veneres, Minervae,Cupidines Dionysii, the same way is talked about an older Samolse andone of- a more recent time; same is the case with Odini, Thorones,Friggae, and the other set of gods in our fatherland as well. §2.Samolse's more recent name and image have suppressed the older onesof Zamolxis; it is brilliantly witnessed by both Strabo and the Edds. §3.In many writers, the doubt still persists, whether Zamolxis was a man ora god. A preceptor of Pythagoras and initiated in the Hyperborean sacredthings, Apollo himself was called a Hyperboreus: his disciples havebeen called "god's voices". §4. Pythagoras, like the other greatphilosophers, excelled in famous whispered magic. §5. However, he hasbeen blamed by ignorant people for many alleged malefic superstitions,which could be quite real. §6. Among the Hyperborean Scythians itcould be distinguished four kinds of living beings. §7. I wonder ifPythagoras had been the first to believe in the immortality of the soul?We believe not, since it appears that many others have asserted the samething before him, so he must have been the last, not the first.

§1

As it may be inferred from the foregoing, Apollo or Baldurappears to have been the same as Zamolxis, to such an extent do thingsagree with each other; the one that has been a slave to Pythagoras andthereafter was freed is the same, and that one, according to foregoingevidence, called ZapogIg. So, knowingly, they called by one and thesame name, many of them, according to ancient literary monuments. InCicero (De N. D., lib. III, p. in. 70 and the following), Diodorus Siculus(Bibl. H., c. I) we find names in the plural form (as it were many ofthem): Joves, Apollines, Vulcani, Mercurii, Aesculapii, Hercules,Dianae, Veneres, Minervae, Cupidines Dionysii. Same way we also findour gods in the national Annals and histories: Odini, Thorones, Friggae,and the whole band of the gods. See also Cl. Verelius, (Gautt. Saug., p.XL, Ad Hervar. Sag., c. I) where there is worth reading carefully theannotations of the most noble man Stiernhielmius compared to those ofCelsius (Eccl., p. I, c. VI).


§2. I should add here; among others, the magic writings, eventhe superstitions, from which something has been included herein: so itis quite astonishing that it has not been placed ahead by the ancestorsthat power and greatness itself, namely the rage of God that was; believeme, the lays' mistake, which they have so cleverly appropriated. That isattested also, among the others, by Strabol7 (d. zu. 1. and p. 1. 7). Sameway it is dealt with it in the Eddic Writings, in Gylfaginning; iEsirnirgafo ser thessi nofn Asanna; at tha er langar Stundir lidi efaditzt menecki at allir veri einir, their ilEsir er nu er fra sagt, og thessir lEsir er nuvoru = "These god names the Asians have appropriated in order that,after a larger space of time, the people should not doubt they have beenquite the same, undoubtedly, whose exploits they accepted before andthose they behold now". And now let us add the following words of theForeword to the Eddic Writings: De tha gaff han sier oc sinumMannum theira gamin Troiumanna naffn: "And then everyone adoptedfor himself apart the names of old gods".

§3. The facts are clear, so there is no more question for anybodywhether Zamolxis was a man or a god. Why? Because he has beeninitiated by a preceptor named Pythagoras, in the Hyperborean sacredthings and he prophesized the truths no less than Apollo the Pythian did,as Laertius recounts it (De Vit. Philos. in Pythag.); from Aristippus theCirenaic, about the above said immortality, an idea he put intocirculation and which is confirmed by the writers themselves and evenfor the same reason for which Apollo was honoured by his disciples inthe Hyperborean counties. See also Laertius and Malchus (d. 1. etMalchus in vit. Pythag.). It is clear for everybody that Apollo; calledthe Hyperborean, has been seen by many at the same time in differentplaces. See also Aelianus (Hist. var., lib. II, c. XXVI; lib. IV, c. XVII)and Jamblichus (De Vit. Pythag., c. XXVIII); also adding herePorphyrius (Vit. Pythag.) and Lukian (Dial. Mort.) where Menippus,saluting Pythagoras, adds the following: «xcupe, w Eu9opfle >> AzoLlaw,

o' u av et9eAvg» ("May you be healthy, Euphorbe or Apollo or howyou ever wish to call him!"). Hence his disciples were called, as Laertiusremarks (d. 1. VIII), "of the god Apollo, the one with many names"(ravroza eeou 9awac).

§4. But why? Which acts of Pythagoras is he dealing with now,if not the famous magic, even the prophecies? That is indeed mentionedby Timon named The Misanthropist, that Pythagoras was famous also in

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the knowledge of the art of magic and we should not feel shame at thewords of Plutarch, Lukian, and Pliny. Therefore it is there Plato'sannotation, as well as that of others renowned philosophers, which assertthat thanks just to the learned for long skill of magic, it was acceptedthat the banishments be deemed more veridical than the wanderings.Here is Pliny' words to the point, "The art of magic has won so much inimportance, that in our days it enjoys the greatest esteem among most ofthe peoples". And further below, "In present Britain magic is honouredwith great enthusiasm?' (See also Pliny lib. XXIV, c. XVII and lib. XXX,c. I, not far from the beginning and to the end).

§5. And yet, I could not deny that a great deal of the maleficsuperstition that some unlearned magicians are blamed for could becomplete natural. Franciscus (B. de Verulam., De Vicissit. Rerum ferm.LVI) recounts very wisely, "The devastating fires, the ferocious blows ofthe fate and frightening noises that persisted a long time among theMacedonians have been called magic". Here are the words ofFranciscus: "It is sure that in Alexander the Great's time there wereemployed indestructible war machinery (tonnenta aenea by which theythrew stones, projectiles, etc., a kind of catapults making great noise,T.'s N.) over the inhabitants of the Indian Oxydracs; they were called bythe Macedonians thunders and lightnings, and the magic (war)operations. No doubt that the same way stood the matters in the case ofthe fire and atrocities that took place among the Chinese before the yearone thousand". Such examples can also be given from the more recentpast, for instance in Roger Bacon (1214-1294), very often charged withsorcery, which finally proved to have been mere natural phenomena. Seealso Naudaeus (Op. Pecul.) and Spondanus in Annals AD 1278 (Ad. A.C. (I). CCLXXIIX), as well as Borrichius in Dissertation on the birthand development of chemistry.

§6. I have said that Pythagoras has been initiated in the sacredelements of the Hyperboreans. Why then would he have not received athis feast Abaris (a priest of Apollo), whose arrow has been made todestroy the good order about that incident Jamblichus too recounts (theabove quoted chapter). Here too a fact corresponds, that any glorifiednations spring from the Hyperborean Scythians, because they areendowed with four kinds of creatures: that of the Gods, the Lares orDaemons, the Heroes, and Men. As it results from every ancient history,where they are mentioned often, therefore, Pythagoras followed the other


philosophers, of which the first are deemed to be Plato and Aristotle. Seealso in Laertius (d. 1. VIII) and Augustinus (De C. D., lib. VIII and XV).Hesiod (Acts and Days) calls them beorepoz ompoveg ("second rankDaemons"), Seneca (Ep. Ex. Plat. in Symp.) rates them inferior, andothers as plebeian gods. See also what Plato conveys through DiodorusSiculus (Bibl. H. IV about the beginning of the Rept raw eawaverarawqixoaw re icaz ihutOecov, On Apparitions, Heroes and Demigods), and inPlutarch (De Isid. et Osir., p. m. 360 and the following and De Orac.desectu., p. in. 415) after Hesiod's gods follow balpovag, iipcoag- KatavOponrovg ("daemons, heroes and men"), an order identical with that inApuleius (a writer of the 2nd century, the author of the novel TheGolden Donkey, T.'s N.) Beside these; there is worth mentioning whatrecounts Plutarch (De Isid. et Osir., p. in. 360 and the following) aboutthe malefic geniuses and not only him, but long before him, Empedocles

(2nd century BC), then also Plato, Xenocrates, Chrysippus, Democritusand others.

§7. It is believed that Pythagoras was the first to speak about theimmortality of the soul. Yet from the writings of the ancients, conveyedto us through Cicero (Tuscul. I, we learn however that not Pythagoras,"but instead Pherekides The Syrian, Pythagoras' preceptor, was the firstto claim that the human soul is immortal; such opinion he conveyed tohis disciple, Pythagoras, who substantiated it more". Let us add here alsoDiodorus Siculus (Bibl. H., Book V, p. in. 212). Therefore, the mostknown historical exploits are buttressed up and consistent with thoserecorded by the writers. For instance, Pythagoras prophesised thatEuphorbus, son of Panthous, that has been killed by Menelaus at Troy,would raise from the dead and he did and the prophecy of Pythagorashas been given due consideration, as he has been recognised by theshield wore by Euphorbus. See also Laertius (d. 1. VIII), Gellius N. A.,lib. (I, c. XI) and Lactantius (Plac. d. Fab., lib. XV, F. III), beside manyothers who conveyed that episode to their descendants. The souls havebeen called above sempiterni ("eternal"), while Cicero (lib. I, De divin.,p. 93 and the following) names them immortales ("immortal"). Lucretius(De R. N., lib. III and IV) speaks unclear, even falsely, about the parts ofthe soul; other less important writers and philosophers claim that humansoul is mortal; most of them nonetheless support Pythagoras' opinion;like Justin (lib. )0(, c. IV), therefore they honoured him as if he wouldhave been a god; yet about the human soul immortality we shall speakmore in the following.


CHAPTER VIISummary

§1. Zamolxis, as already explained and enumerated, had manynames; it follows now the reasons for which he was also calledGebeleizis, a fact that I shall prove through a few references. The Sueonsmust have amused long before at the resonance of such name, deeming ittoo harsh. §2. Same did the Germans. Tacitus praises it. §3. Who wasthat to appreciate in old times the assigning of the name of Gebeleizis. Itappears to have started from Woluspa. §4. There are some who readGebhetzen wrongly, which would mean "Jupiter the lightener, thunderer,who thunders from the heights, enjoying the lightning."

§1

I have already shown that the illustrious god Zamolxis has beencalled by the ancients by different names; it now remains to clarify thereason why he was also called Gebeleizis. Here is what Herodotus says(lib. IV, c. XCIV), (olOavariovo-t zl Toy& rov rpo7rov ovre azoOvv-Iceweavrovc voi4ovol levat oe rov wro,i2vpuivov rrapa Zayogrv. Oi oravrewv rov avrov rov vopz4rovuz refle2e0v» "The immortals (as theGetae regarded themselves, T.'s N.) act as follows: they did not think ofthem to die, but instead that the deceased one would go to Zamolxis,which the people of that nation regarded the same as Gebeleizis"). Thatway it is accounted as a matter of fact, they live like the God and on anequal footing; up there they find their leisure, mood of calm, being faraway from any agitations of those envious, they get on in a realhappiness liesa or lijsa, released from any fickleness of the destiny;Indeed, they were convinced of these all will happen, and life would goon. This god called Gefeleisis is a rest giver, so have the Goths namedhim in Gothic (= the Getae, in Getic; that finer and more pleasant to hearword refers to the present German verb gefallen, "to like" and leisen,"fine", "pleasant to be heard", lijsa in Gothic, and Getic, respectivelyT.'s N.)

§2. And neither it was the case to say something that wouldsound pleasantly in the ear, since they had no ears for anything else thanterror shouts calling to war, "... throwing terrible threatens out of a


petrified mouth" (Tacitus, De mor. Germ., c. III); they uttered a lastingsound rather than a fine one when pronouncing the words. HenceTacitus, too (De mor. Germ., c. III), "Since they frighten you or youstart shuddering when hearing soldiers clanking and this not so much bytheir voice modulation, than especially by the military virtue. Theharshness of the sound is especially sought, and the sound broken ontheir lips striking the shields standing in their way, by ramming at them,makes a voice more full and stern".

§3. As for the condition of those dead arrived at Gebeleizis, weshould again refer to the information supplied by Herodotus (lib. V, c. 3and 4, to the end), from whom we learn that death can by right be calleda "rest", because souls really were outside misfortunes and troubles ofany kind; Cicero thinks it is not only about a peaceful rest for thefaithful, safe from misfortunes ones, but really an eternal start of alasting happiness. And yet Woluspa comes closer to the point:

"... Baldur mun Komma /

Bua their Haudur og Balldur / hropts / Sigtoptir /

Wel waltiwar wired their enn eda hwad.

Sal ster hun standa Solu fegra /

Gulli that tan a Gimle /

Thar skulu-dyggwar drotter byggia /

Og win alldurs daga yndes niota."

Here is how interpreted it Stephanus Olahus the Icelander:

"... here comes Baldrus,

he, together with Haudus, Hropti and Sigtopter

will live inside the shrine without any nuisances, like until now

Under the golden cover of Gimla

Her the honest peoples honour

For centuries, enjoying the supreme wealth.

The Divine image appears, a symbol of the peace, sat on aneasy chair:


him neither winds nor rains whip

or snow moisten or harsh hailstone touch;

the sky is never covered with clouds,

it smiles at the light scattered magnanimously. "

§4. And if things are not like this, I cannot understand how theycame to the idea that it should be read not Gebeleizis, but insteadGeblietzen, this designing Jupiter the Thunderer (See also Joh. Magnus,Hist., lib. I, c. 12; 01. Magn., R. S., lib. III, c. 7; Lit. Georg. Stiern, AdD. Locc. Locc. Antiquit Sueo-Gth., lib. 1, c. 1, p. m. 7; Hoin., 11. A., p.m. 26, v. 36, II., 2, p. 66, v. 8, p. 82, v. 16, D p. 746, v. 30 and thefollowing; Cic., De Divinat., lib. II, p. m. 117; Plin., N. H., lib. 11. c. 7).

And such account is to be found not only in Herodotus, but alsoin every incunabulum. And yet, according to the representation ofJupiter and Apollo among the ancients, these gods seem to haveinterfered with legal affairs. I think I have sufficiently submittedeverything I have remembered to deem the phenomenon exhausted,since nothing occurs more frequently than, as I said, Gebeleizis, with themeaning of Jupiter tonans ("thuriderer"), fidgurans ("lightningthrower"), fuhninans (idem), ahitonans ("thundering from the heights ofthe sky") and fulmine gaudens ("enjoying the lightning"). (I for oneincline to think that the Gothic / i.e. Getic text helps us sort out correctlythe matter of the etymon: Gebe + lijsa = "giver of happiness", otherwisethe "heaven" of Zainolxis as Gebeleizis does not make sense, see above,T.'s N.)


CHAPTER VIIISummary

§1. What is the Zamolxian theology? The passage in the Eddic .Writings dealing with the afterlife happiness of the righteous and wherethe expiation of the wrongdoers is depicted. §2. Odin is regarded as aconcealer of those who have died before their time a violent death inwars; so his place is in Valhalla. §3. The general consensus of allpeoples concerning God, namely He being the creator and architect ofthe world, of a boundless goodness and that He perfectly brought to agood end His entire work. §4. We learn from the lay Eddic Monumentsthat this world should be destroyed through fire. The oldest philosophersof the world and above all the stoics are paid deference. §5. The poets ofthis nation sing, in total agreement, the afterlife happiness of therighteous and the torments those dishonest undergo. §6. The Minoansceptre. Virgin of Rhadamantus and Aeacus. Stal stava, stavastola. §7.Where comes the name of Wgugih from? Wherefrom that of Minos?Wherefrom that of Aeacus? And wherefrom that of Triptolemus?Among the ancient Sueons and Getae, the poets have devised the samekind of judgement that has been kept among inferior gods. And also thecouncil. Why nowhere in other peoples' laws such a thing is notexpressly stipulated. However, there are two stages, that of the appeal(filed with a court) and the other of a right to appeal to justice. These all,frankly speaking, are not only shown in huge letters, but are reallygranted: Trivium is the venue of a solemn trial. §8. Vulcanius' wordsemphasize the brilliant Plato's one and the same idea.

§1

In the oldest Swedish documents, the Eddic Writings, it standsout the Samolsian Theology, which is, at the same time, too, that of theoldest citizens of Sueonia; distinction is made between the afterlife ofthe righteous, led in happiness, and of the wrongdoers, led conversely inunhappiness, with the underground gods: "Han smijdadi Himen och Jordoch alla eign theira / och hit Chad mest er / han giorde mannen / och gafhonom Ond tha er lisswa skilide och alldrey tijnast / that lijkame faro tillmulldar eda brenna till asku / och skulu allir men listiwa their riet eru


sidader oc meta nied h0170177 SielS11177 thar sa heifer Gimle edur Wingulffenn Wonder menn fora till heliar oc diadem i Nistheim" (Myth., III)

("God himself made the sky, the earth and everything that may be foundon it and, unparalleled, He made the man, whose soul He put into thebody as immortal, since the body may be turned into dust or, if burnt,ashes. The righteous live forever together with Him in Gimle orWingulff yet those unjust are thrown to the underground gods'). AboutHelis and Nistheim it is more largely spoken in another place in Edda;and not less about Gimle, where this word is loaded with a very worthyannotation and praise: ''a suimanwerdum himens enda er sa salur erallra er segur slur / oc Biartare en Soler er Gimle heifer / han skallstanda Ma bade hestur fares! himmen oc lord / oc byggia than stadOder men og Niettleiter 0177 altar allder" (Myth., XV and XVIII) ("inthe southern part of the sky one may see the most beautiful temple and aSun shining more than anywhere and which the local people call Gimle.That will last as much as fire, sky, and earth and there would live foreverthe right and honest men"). Nordurs yet (see Myth., XLIX and thefollowing) are settled, according to the Edda Documents, in the northernpart, i.e. with the inferior (underground) gods. See also Myth., XLIXand the following.

§2. The god Odin is regarded as the guard (concealer) of all whodied in wars, as depicted in Edda, too: "pvi ad hans (Odin) askasynireru allir peir er i vat falla. Han skipar peim valholl" ("his beloved sonsare all who perished in wars, a violent death; so everyone has his placereserved in Valhalla"). As Odin is also named a bloody god, all his mostwished sons enjoy the same decorating epithet. He is also calledWalsadur / Wingner / Walhallarvisir ("father of those slain, a concealerand chief of the souls"). In Valhalla, the Parcae are used to serve goblets(at feasts). Again Edda, "Sva heita peir Grimismalum er Piona iValhaullu bera drick oc geta bordbunadar oc olgagna. Hrist oc Mist vilag ad inier horn beri. Skegold, Skaugul Hildr oc brudr, Hlauk ocHeriana, Gioll oc Geira, Haup oc Rangridr oc Reginlief paer berahveriwn of ("So there were called those bidding their services to thosecoming to feasts, they were goblets attendees, laid the tables, set thegoblets and served the guests. Rista and Mista bring me a horn full offare. Skegold, Skaugul, Hildr brudr, Hlauk, Heriana, Gioll, Geira, Haup,Rangridr and Reiginlief, beer"). cr-thov is a beer made of herbs bynorthern peoples, called zython, and popularly cerevisia. About 6)Bovspeaks also Tacitus, mentioning it as a drink specific to the Svions,


prepared of barley or corn and somehow resembling the wines. thesame name it has the beer today among the Spaniards, cerveza;cerveceria = beer house, a lexical and dietary habit proof of the northernorigin of the Spaniards, T.'s N.)

§3. It is worth mentioning here the following: All people, to thelast one, agree to not having identical taste or sensations. The upperbody parts can be cleaned with buttercup (a herb of the Ranunculaceaefamily, used as a purgative; a long time ago they thought of it as curingthe madness, T.'s N.), if by accident, they got anxious about their firstcontact with the universe (then, with the parts thereof, like the sky, theearth, the seas), when the people saw their images the Sun, the Moonand the other planets; and as they understood the age of maturity, thevariations, as well as any changes occurred in time, they begun to alsounderstand every connections between them, as laid in well orderedrules; then, when having realised that the universe is built in such a waythat everything is worth admiring within it, to such an extent things areproportioned, that everywhere it is perfect and beautiful, in every of itsaspects and in all its components, they took refuge in God's bosom, thegreatest and best and not so much as an architect, creator of all theseperfections thanks to His kindness and unlimited power, as especially anAttendant, who, by a perfect goodness, equally to His nature and apower of the same size, He put it into motion, drives and controls it andWho judged very just, giving people gifts or punishments as One stayingabove all. This is why in so many agitations, windings of the ways, inthe multitude of so many business and misunderstandings, it is need tohave statutory people assemblies to discuss the rights of the associates.Which opinion, in fact set out from the hearts of the philosophers andother outstanding individuals, could not be overlooked; see also inCicero's (lib. I, De Leg., lib. II, De Nat. Deor.), as well as the chapterswith such subject matter of Plato's Timaeus (Scip. Somn., Deuniversit ate).

§4. Moreover, as we can learn from the Eddic Documents, thissingle world should have perished in the flames, a data concurring tothat of the philosophers and first Stoics. See Eddic (Mythol. XV to theend) and Cic. (lib. II, p. m. 49). Cicero (Acad. Arist., lib. I, De Coelo, c.DC) says, "some day this world shall disappear in fire". In such matter,Plato and Aristotle proved to be wiser, asserting that God would notwish the world perished, even though He deemed it wrong and, quite for

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that reason He made it eternal: TOV Koapov worm, (Arist. d. 1.). The worldis conceived without a beginning and endless, that is why no birth takesplace Cic., De Univers.).

§5. The references in the Eddie Monuments to the afterlifehappiness of the righteous and the punishment, even the crucifixion ofthose unjust in Hell, tally with everything the poets, almost of everynation, have said. Varro names the Hell "dark Inferno". See Borrichius(Cogit: de Var. lat. Ling. act. et voc. Infernus and Analect. XVII).Aeschylus (Prometheus) calls it wrepavrov raprapov ("the endlessTartar"). Homer raprapov gepoevra ("the dark tartar", II., IV, p. m. 256,v. 29); Tacitus (Hist., lib. V, c. V) designates it as something opposed toheavenly things, and Cicero, (lib. II, prop. fin. De legibus) speaks aboutthe laws broken by those going to Hell. Brilliant Cellarius (De Barbar.et Idiotis., c. VII, p. 199), caring for the Greekhood, uses the pluralinferno, an idea defended by Solinus too, who wrote in Latin, andLactantius (a Christian apologist, named a "Cicero of the Christianity",4th century AD, T.'s NI both calling Lucretius to witness (lib. V, De R.N., p. m. 201), who, also, uses the plural inferno; in Tacitus' (Histor.,lib. V, c. 5) we find the same respect for that plural infernis in Dat. -Abl.; nor less in Cicero (lib. II, to the end, De legibus., and Virgil inAeneid (lib. V, p. 247, 251 and the following) is even more convincing:

"Those closer to this place are those doomed with calamities...

Yet everyone has a dwelling decided by a judgement andfortune.

Minos listens and draws the lots and calls

The speechless crowds around and judges their deed andeverything.

Those wretch live in the field ahead, those who

Themselves through crimes broke off their lives and hatingthe light

privations

fled!

They crushed their souls inside. And now, work and

How dearly would they experience them in the world they'd


Law forbids it! And sorrowful they look at the sad Morass."

And a little further:

"Here is the place, from where the paths split in two:

The road to the right goes to Dis and strong walls;

We shall go this way to Elysium. To the full of crimes;

Heads for the Tartar, to the left, since it's the way ofexpiation for the wrong."

A little further:

"Rhadamanthus the Gnosic leads here his dreadful reign,

Inflicts the evil a punishment and listens, urging him toexpose

His wrongs, the one who always has concealed his sin in theworld."


The same thing tells Seneca in Here. fur. V, 750), "There is nota single one judge that, according to the facts, administers justice,destining everyone the tripod as a high easy chair. Since one is Minos ofKnossos, another is Rhadamanthes that cruelly punishes the wrongdoerto set an example for others..."

§6. Homer himself (Od., XI) recounts that Jupiter's son,Rhadamantes (one of the three judges in the Inferno, a brother to Minos),sitting in the judge's armchair in Tartar, his golden sceptre in his hand,together with Minos and Aeacus famous for his spirit of justice (hehimself a judge in the Inferno and also a son of Jupiter, so even in theInferno the nepotism has been made use of, sic. T.'s N.), they alone werethe ones to judge the deeds of the dead, administering justice in theInferno. See also Plato (Gorg. and De Min., c. XXXIV). Aeacus'magistrate wand was called kasla and staf by the Svions and Gothons.So, in the laws fragments we find staf i hand salia ("to convey byinheritance the judge's wand (virga) or rod / stick (festuca) "), we learn itfrom most noble Stiernhielmius (c. II, Kong br Westg. Cod. Argent.;Ulph. Celsissimi Herois ac Domini Com. Gabrielis De la GardieMath., CXXVII, 19; Fragm. Legum. Cod. var. var. leg. et Mss.


Excus.). For that reason, among the Goths living in Moesia, just fromthat judge's mark or sceptre named shwa, the judge called slava, too,and its court called stmastola. From the law fragments Askeskiipte welearn that the Judge loosened the hilt of the ash wood stick whenperformed a solemn act like clarifying a right property, duly alienated, afact strengthen also by the collection of different stipulations withdifferent codices of different laws. Hence the judges' letters of releasefor slaves, effective until today, skaptebreff as used to be called inWest Gothia and in many other places. In the Kingdom of Sveonia it hasalso prevailed, even quite frequently the use of other ash wood hiltssticks and swords. The Eddic writings inform us of the fact that the godsjust under such ash tree led the proceedings; beside other reasons, thereis also the following: "forthy askrin er allra trea mestr oc bestr"("among all the trees, the ash tree is the best and strongest").

§7. By Rhadamanthes it is understood the lowest judge who,together with the other two, should attend the trial council in the Inferno,Rad or Nembd, the prefect of which he was; from Radaman and thus,"remarkably" (in the good or bad sense) so it was called, whollyRadamanthus, from 777usa, "to arrive", "to consent", because, in fact,only one had however to be that of the council of the assessors who,finally, judged and rendered a judgement according to the laws. Here ishow reads the old law text: "Biuder Nambd sik stalfivilliande at warianokot inaal / tha ma eigh Domara them fraganga" ("If the assessorswould acquit the one who appeared before the court, as early as the firstjudgements, through the same judgements he becomes a judge...").From Plautus (Trin. IV, II, 83) we learn that, if in the Latin writers itoccurs by the name of Rhadamanthus, in the Greek ones, and absolutelyin all of them, we may find it in the form of PaapavcSvg. Minos washowever the most important of the judges in the Inferno, after whomcame Aeacus, we also learn it from Plato (Gorg., p. m. 371) andPlutarch (De Consol., a 1, Apollo p. m. 121). So, when the other two,Rhadamanthus and Aeacus, were missing, Minos replaced themrendering judgements in the most just way possibly. Such judge name,among the Svions, means "better", since man, mien, minor, madur andthe compound word lagmadur, are supporting it. As ascertained from oldlaws fragments (c. I, Ting. Br. Westg.), that vocable means "to judgevery justly" and "to carry out a fair hearing of the witnesses", even "toconduct proceedings" on behalf of the king. I said Aeacus as governor inthe kingdom of shadows at the same time with the Last Judgement; he is


an a aks ("an always stern judge"), maybe also because there were thistwins, Rhadamanthus and Aeakus, Rhadamanthus being much moreclement; Ovid (In Ibis) speaks about Aeacus, who in the matter ofpenalties would be more ingenious or Horatio (Carm., II, Od. XIII):"Under the reign of gloomy Proserpine we can see Aeacus as a judge".

Farnabius (in the notes to c. I quoted above in Herc. fur.) underthe jurisdiction then current, there were needed two judicial rod or stickjudges among the Sueons; in the urban society there were howeverneeded three always, as results from the incunabula fragments thatsurvived.

To it agree also the Civil law codices of King Ericus Magnusand King Christophorus. Not otherwise it appears organised the trial inthe Greek and Latin writers. Plato mentions three of them (Socrat. Apol.to the end, like among our old ones thridie / thriptur / thnptoler; Cicero(I, Tuscul. Conf. legum Fragm.) counts them in the following order:Rhadamanthus, Aeacus and Triptolem. As thus are indicated two stagesof filing an appeal in court, i.e. from Rhadamanthus to Minos, fromMinos to the King or Jupiter (since neither in the old laws nor in the oldwritings are to be found anymore) and even in the universal form of trialand all the same it has been represented even in a solemn way also inour fatherland, as early as its beginning, very short and veridical at thesame time, but never expressed orally to the peoples of those regions.And yet as already shown, in the old laws there were mentioned threejudicial characters Tierdhungs Nambd (c. III, Rest. Br. 01., c. III,Westg., c. XIX).

hi c. XIX of Thiuwa br W. gL. L. it is reported that in certaintrials the assessors of the same bench (same trial) had to state under theregulations then in force, As fiartunt Nambd according to Memb. mss.et cap. III to the end). Thus, even in the gap found in the Codexpublished by Stiernhielmius, beyond any doubt, it must be completed,i.e. from old incunabula, even from the 3rd chapter Rattios-br / where itis dealt very clearly with similar things, so it perfectly could have achance of success. Since, in the oldest times it had no value a startunrthat one being a prefect of the whole territory of the Kingdom andcoming after the trials allotment had been done already, so it wascompletely unknown to certain judges. This is why Virgil, with theelegance that characterised him, did not question a moment whether toextol the trinity just from the legend ends of the Greeks: i.e. the venue of

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the supreme judgement, in Plato's interpretation (Dial. V. de II in Gorg.,p. m. 371, according to p. 370 and 372): Axioch (De contemnendamorte, to the end), from where two parallel ways start, one towards thedwelling of the happy ones, the other towards the Tartar.

§8. Here a few things are shortly depicted about the immortalityof the souls, in which the Getae always believed (the Getae, i.e. Gautoi.Gautar, Giothar, Gothi19); here is Vulcanius' praiseworthy words, aboutwhich I also spoke above wholly eulogistically, "I cannot conceal that Ihave always been an admirer, more than of everyone else, of that namepre-eminently noble of a people believing from the bottom of their heartin the immortality of the souls, since, in my opinion, by stronglycondemning the death, they get an infinite courage to accomplishanything; as we can see, the Getic people always has arisen like thatfrom the nature, it was and it is a wholly peculiar and eternal people".Add here, beside those, the ancient inscriptions engraved in stone by laypeople, where we can see such and other formula with our souls andeyes in these regions and dwellings from the places of the happy ones tothe highest extent of the skies, encompassing and embracing everything.And not without the biggest admiration, the following may be read in theinscription dedicated to the immortal god and his work, the thanksbrought by his supporters (the inscription is engraved in runic characters,T.'s N.): "May god be more benevolent to his soul; may god help hissoul. May god only do good to the souls of all these. May god eternallygladden the souls of all these." See also Plato (Axioch., last page), whereSocrates recounts from Gobryas the Magus that his ancestor has beensent to Delos to protect the island; there, from a couple of copper plateswhich Opis (another name of Diana) and Hecaergus (Hecaerge, a nymphaccompanying Diana, T.'s N.) have received from the Hyperboreans, helearnt that after the soul comes out of the body, it descends somewhere,in an underground unknown place, in which it may be seen Pluto'spalace, not smaller than Joe's. In the following some other things, too,clarified by me would be seen.


CHAPTER IXSummary

§1. Based on the Samo lsian philosophy, our forefathers havefounded very correctly the principles and even the precepts of theGerman law and Justice. Yet, for the same reason to be noticeable inboth cases, the same truth. the same law that is the law precept andresulting in a rejection of the unjust one, they resorted to definitions onthe model of the geometries: 1' def. A cause is a thing due to whichsomething comes out; 2nd def. A main cause is the cause due to whicheverything else come out; 3rd def. Side causes are those originating in themain cause and hang on it; 4th def. Every movement is a source ofaction, even in the case of inanimate objects, so long as, in differentways, by their own qualities and effects, they contribute decisively to theidea of goodness and beauty of the living. Then, something has to be

firstly requested. in order to be given. 1. Everything existing took placedue to a cause. 2. There is no infinite progress. §2. Then they come tothe law principles, when the one who was the first of all is deemed God.§3. Princ. 2. God reigns above everything created, including thethoughts. §4. Princ. 3. God is Who rules rightfully in this life: Herewards men and He, too, punishes them. §5. Princ. 4. The human mindis not able to understand the perfect idea of the Divine Justice. §6. Princ.5. Upon the soul having left this life there will be given rewards andpunishments in the most correct manner. §7. Finally, the law preceptsshall be arranged in the way they have been given by Emperor Justinian.Some other two shall add to them with great equitableness, to make thenwnber understandable, in whatever way, ten for those divine and asmany precepts. The first precept: God should be honoured (they shallbring Him offerings). 2. The parents shall be respected. 3. You shall leada honest life. 4. You shall do no harm anyone. 5. Everyone shall begiven as deserves. §8. From these supreme principles, examples of thenature and truth, came out not only the Natural Law, but also the Civilone and beside it that called the Right of Peoples, which is apart fromthat Civil and Natural. From there it appeared that Right of Nationsbefore everyone. What is the source of obligation. What is the Right ofNations? What is the Right of Nature? Which is the basis of the Right ofNature. Where comes the name of om from. What is the Civil Law? Acity, the construction of which has been put off is believed to be built


more solidly. Conclusion.

§1

As submitted, the oldest philosophy is that of Zamo lxis and ourstock's; from its sources, there have arisen the legal principles andprecepts and the same poured out in the forum: they are firm examplesof the truth. But, as the surveyors use, we make progress thanks to theknowledge of our forefathers, which have been good sailors in the firstplace; therefore, at first there would be elaborated the definitions andafter them the postulates, so that none of them is eliminated forthwith,by which there are afterwards undoubtedly, easier, extracted, the genuineprinciples and, finally, there follow the general perspectives in anuninterrupted row.

Def. 1. A cause means something to start from.

2. A primary cause is one from which every other comes out.

3. The side causes are those referring to the origin, theprimary cause and, therefore, depending on it.

4. Every movement is also a source of action, within whichstands out also the inanimate objects, even the animals, which, indifferent ways, take part in man qualities and operations, determiningtheir idea of good and beauty. So, by these assumptions do not mean atall I can take whatever I wish, but instead only what I am allowed byeverybody. I therefore request to be allowed, together with myforefathers:

1. Anything that happens has arisen due to a cause. Since,should a cause have not come out, it would still be the same thing asbefore. What is regarded by everyone as legally absurd, and this byright.

2. An endless progress is simply not allowed. Therefore anyreason for philosophising correctly is set aside for sure. So, after havingreached the climax, he will be stopped, although his mind, reasoning,force, his whole power could work further. That is why even Cicero (DeN. D., lib. III, p. 61 and the following), among the trifles of the nature toits highest perfection, defends what is to be born. That is the Principles:

§2. God was the first, since He was born before everyone. I sayGod was .lie and maker of sky and earth and sower of everything,


planter and provider for everybody, ev ro ;ray EN, since as one Whohastens to aid; standing by men for assistance, due to the ignorance,many names have afterwards added to. Let us also take into accountCotta's and Maximus of Tyre's dissertation - Ez4. Oeog eo-r' o-o9og,oBvarog apa Kat goilvo2,8og = the One God is wise, powerful and ahappiness giver (XXIII Gell., N. Att., lib. XI, c. 5; Diog. Laert., In vit.Pyrrhon. ; Sext. Emp. Pyrrhon. Hyp., 1. I, Var. capt. Lucian, In Anct.Vit.). Those on sceptics side, with the Pyrrhons in front of them, assertedthat so long as he can neither be seen nor heard, he does not exist; for thephilosophers it is indeed disgraceful to doubt, why then should not thoseliving in the countryside doubt, too. Cartesius (Medit I cum objectionvariorum et auct. Respons. Princ. Philos., p. I, c. 1-13, p. 2 §1, in thebeginning and n. Ad progr. A 1600, XLVII), proves they could not allof them doubt the existence of God, yet I shall make clear how it standsthe matter with the faith and its truth, - the gloomy mistakes in whichsome swim are nothing else than the fruit of ignorance. Thus, if in God'sspirit there are many a thing conceived, all these can be either equal tothemselves or unequal. Those equal occur when several moves of thenature do not relate to one and the same principle, this being at the sametime infinite and the first due to having, however, been agreed to becomea natural order of the causes, it had chance of success. Then, the questionis whether the component parts of this universe have been or have beennot sufficient. Before it shall be destroyed the reason for the conclusionof noAnOezav (polytheism); after that, the divine nature and power shallrise completely. If unequal, it would be reverted to what is said. Sincethe divine nature is not in the least incomplete, not even when it decidedthe absolute in every part should be recognised, the imperfect, I shouldsay, not the absolute: Cicero2° (De Universitat., p. m. 196) united thesewords, giving them the same meaning, so the authority of an imperfectword could not be prevented by any of more recent establishers of theLatin language. Here is Pliny (Nat. Hist., lib. II, c. VII, p. m. 12), inwhich way he talks about the divine power: "The main concern of theimperfect nature of the men is that God would not have knowneverything". (He derives comfort from such a thought.) Many otherthings worth reading are analysed in great detail to the end of thechapter: the one who denies the existence of God is regarded as nothaving a sound mind. Since we are dealing with the infinity of the divineidea that cannot even be seen with the eyes, or heard with the ears orperceived with any of the senses, unless the infinite God would induce


the finite beings the idea of His really existing. As behind these causes.it appears the reason why for centuries and men lives in a row it hasmaintained the antique idea of God, shared by everybody and no stockhas ever been outside the laws and customs or declared not to knowabout the existence of God. Let us resort to Cicero (lib. I, De legibus. p.m. 160), Seneca (Ep. CXVII) and Aristotle (t. I. Top. I and IX) andagain Cicero (lib. I. De N. D., p. m. 8). Anyone doubting the existence ofGod was inflicted a punishment and the public contempt upon. And,although regarded as a very big sin, as also stated by Cicero in the thirdbook dedicated to the philosophy of cognition of God (De N. D., lib. I, p.in. 8), through moving words: "To the extent the spirit is ascribed anentire divinity, to the same extent the humankind says that God doesexist; to the extent another would takes the lead of the mankind byarrogating priority parts, then such person would receive from the worlda retort, by a mass uprising and such person would be threatened withdeath, then he will assert the existence of the God of the Skies; failing tounderstand that the sky of the world is a part in the world, by whichhimself, somewhere else, designated as God". I refer now to otherthings, which the mankind in need has designated as illogical: thus,much more corrupted than his magister, he learnt that God is that Who,by His voluntary action upon matter, created the sky and the earth. Andwhy should I disregard the others, about which speaks divine Plato, withan outstanding intuition, like being a god of the philosophers. I shouldnot say anything about the stoics, who in fact, through the importancethey give the force of the destiny and its unavoidable laws, diminish thepart of God. Yet being less capable, they bury themselves deeper anddeeper in many false things and throw each other insults and they arenevertheless deemed to have snatched Epicure's palm twig he had wonby right and merit, hence, by hard work relating to atoms' move,therefore as a result of his clever mind and not of a mediocre judgementand laziness. Their opinions are edited in a compendium included inCicero's books, De natura Deorum; there too may be underscoredcertain subtle conclusions of others.

§3. Such being the case, it remains to be seen the .followingprinciple. So, there is no doubt that God reigns over everything Hecreated, thoughts included. Because it is peculiar to the intelligentnature, the first cause of everything, the one stating in fact the sidecauses, which never necessarily put in motion by themselves, butinstead, as I said, act in accordance with the first cause (as an engine of


the side ones). It also happens to appear dissensions between them: thatGod being infinite and something else existing that does not depend onHim. Such is the state of things that the side causes may be recognised,since the first cause, being more perfect than the others, the side ones, isusually recognised and thus the side ones, impossibly to exist bythemselves, are recognised by being much less perfect and survive assuch, by ruling them out, remaining valid the principle of duration forthe primary cause; yet how the mighty God is to be found in everythingout of spirit of justice and good deeds placed just at the service of thelay, Him they are calling the best, because He has the greatest power.See also in Cicero's (De Fin., lib. IV, Pro domo sua; Ad Pontifices, p.m. 142). Moreover, at the same time never misses the source ofgoodness through action and movement; nothing is more clearer than atthe same time the Providence having the last word. It cannot beunderstood how one can be done at once without the other. I wonder ifGod knows which are the most important things to handle in a certainmanner and save? I wonder if He has not the force required to supportand manage so many things? But, the ignorance about the things iscompletely alien to God's nature and what for people is a weight theycannot, due to their powerlessness, bear, is incumbent on the greatnessof most good Lord, who, due to His boundless power, He feels it as avery easy burden; because if His nature is infinite, then infinite is Hispower, too. Nobody can understand with his mind and nobody canenough admire the perfect image.of such infinity; nobody can worship itworthily enough through a religion or a cult. In order that it may becompletely carried out, the providence of God is organised by the publicAuthority, to so have maintained that "perfect order and thatunbelievable constancy, from which springs the preservation and entiresafeguarding of all, the one deeming himself void of guiding spirit,himself devoid of spirit, will be bestowed upon" (See also in Cicero'sDe natura Deorum, c. II, p. 26 and 37), as we may notice explainedmore clearly by the ancient senate for the philosophers, brought in aclearer light.

Thus, to our surprise going as far as admiration, on thefirmament there are these very large heavenly bodies, some of which arewandering - which, however, how correctly they are named so seewhat says Cicero (d. 1. II, p. m. 36), other are fixed, yet without leaningupon anything; how amazing it is when you look at the globe (taking ageneral look to get a point in the universe), you se everywhere heavenly


bodies in the air, defying the law of equilibrium. The sole argument isthat God is Who supports all these bodies. Let us resort to Aristotle, too(lib. De Mum], c. VI) and Lucan (De B. C., lib. V, p. 134) who singsthat vast force, "The earth is kept balanced by the empty air", andLucretius (De R. N., lib. V, p. 197 and the following), "How comes thatthe earth remains standing in the middle of the world? / Strange is the airrealm of the world within which it stays", and Cicero, (d. 1. II, p. 45 andDe Univers., lib., p. in. 198), "The earth is placed in the middle of theworld and so it maintains itself solid and round, absolutely by itself'.

§4. The third principle is that God is the one who justly decidesduring this life any rewards and punishments for the men. Since, if Godreigns, if He provides for the people, it is naturally that the good isrewarded with the good, and the wrong with the wrong and punishment,even though later, they must nevertheless come. But these punishmentscannot be allowed before having the facts being weighed from theauthority's and divine perfection viewpoint. Since otherwise it mayoccur a perturbation of human things, of life itself and a huge confusionresulting in the human society loosing its credit, in a decay of themankind. That is why Jupiter's justice, as the Antiquity proves it, ispresent through such an act of kindness. Even Pindar called Godapicrroremv, "the greatest master", as one Who administers the Justiceand act according to the regulations «To more, Kat azog, ram pexpi ZOCI011»,

"the moment the act has been perfonned, which way the penalty hasbeen executed and how far would go the punishment of a criminal act".See also Plutarch (Comment. De Ser. Num. Vind., p. m. 550). Aboutthose punished to the red-hot iron by the Divine Will when an all honestman behaves like a affranchised Roman slave knocking down everythingin his way.

There is the star Arcturus, depicted by Plaut (Rud.'s Propog) inso select words:

I am a citizen of the city of the skies, the one that moveseverything, on sees and land as well. This is me, as you may see, a starshining in light, a sign always appearing in due time; I live in the sky,and Arcturus is my name. At night I shine in the sky, even among thegods: in the daytime I walk among the people too and other signs fallfrom the sky to earth. Jupiter, who is the king of deities and mankind, isthe one who arranged us in species and so comes that we know the facts,habits, people's piety and faith and those gathering fortunes by resorting


to court proceedings and false witnesses, making false depositions formoney: their records we make known to Jupiter: that's why HE KNOWSEVERY DAY who is the one looking for wrong. Those looking to wincases by perjury misrepresent the facts with the intent of bewildering thejudge. And the one filing for retrial to have pronounced a harderconviction than it was given the defendant when the case was first tried,and have the property double registered, i.e., on another tables, too. Andthose villans think they could make good Jupiter with their gifts? - theyare far wrong: they shall forfeit both their properties and everythingdishonestly gained, since Joe DOES NOT ACCEPT ANYTHING fromsuch characters at variance with the law. Since it is easier to win hisgrace by asking him, like a honest fellow, than come to him like a villanand ask him for forgiveness. That is why I advise you all that are fair,regardless of the age, behave with piety and faith, since one good turndeserves another.

And Homer (Odyss. V) sang it as follows:

((Avg °wag vo-air uceviozog, Og re Kal aRovg

AvOpagrovc egiopa Kai rrvvvrai, °crag apapvi.»

("Zeus helps those praying to Him, seeking help, but at the sametime He punishes those trespassing").

This, because He watches day and night over men, goingthrough the whole earth, watches each one separately and allcollectively, ,equipped with a memory much higher than that of thehumans. This is why, the one who does not respect the divine conscience(which is always awake, watching over all things and men), that oneshould be always afraid of the gods permanently present and should atleast fear the threatening punishments inflictable upon him. Since,through a long and accurate observation, the good actions have beennoticed, therefore vast rewards have been considered on part of thegods' leader and architect of every well doer. And as for the liars, theinformers, the hypocrites, the wrongdoers, no shield can hide them,because their facts shall be punished openly, in sight of everybody, eventhough sometimes with some delay, nothing going to remain unpunishedby the eye of Great and Holy God seeing everything. See also Plautus,the prologue to Amphitrion, 45. Epicure seems to have outroot thereligion from men's souls and God's providence and at the same timeHis grace and whole work, as Cicero recounts (De N. D., lib. X. p. 18),


selecting a few brief opinions of Epicure. which he called 'wag .5o.ac-:("guiding judgements"), the most of which are added either by thoseignorant or by others, who shared different ways of life, yet attributed toEpicure: what I know for sure is that they have not crept in through thedreams. Metrodorus, just the one said to have been the closest disciple ofEpicure (conllega sapientiae, "doctrine fellow"), recounts many andeven more disgraceful things, crediting his master with them; he evenaccused his brother, who doubted everything relating to a happy life ledin pleasures, through which the desires of the senses got excited andwhich could be defined with a saying as to measure everything with themeasure of your belly. Yet neither should you make use day by day, asCicero recommends it (lib. III, Offic., p. 567 and the following), andpersist in it with a foolish pride; it is not such a thing to take intoaccount, about which speaks Epicure, but that, which more suitablycould be called "a middle course", it being known that through a goodpleasure one could arrive at a bad pain (I think the hint is made to thesaying fd7o2Acac iI pupa Ocovii peyav J.vmly rucret» = "A smallpleasure gives often birth to a big pain", T.'s N.)

§5. The fourth principle. The perfect idea of Divine Justicecannot be understood by the human mind. Because, as long God isinfinite, our mind as well known is finite by its nature, it not beingable to comprehend its universality. And the fact that those finite thingsare fervently rejected, and those infinite are gladly accepted, as theywere quite understood, this seems to me more stupid than everything.Therefore Descartes, discussing about God, claimed in a veryignominious way (since in his mind he thought otherwise, I showed it onanother occasion) that He is so close or, should I use just the phrase hemade use of, "is in the immediate proximity, through the idea of Godarrived as far as at our soul or by having proved to be so effective as anunderground power to show Himself to the man"; an idea that we,through our intuition, can comprehend neither as a movement ofextension nor of the image, a fact that cannot be defended through anyreason, why then God should not be deemed deceptive. These opinionshave been destroyed with great fairness by illustrious Sculerus (Exam.Philos. Ren. Des Cart., c. I, p. 2 and 3) (I think philosopher ReneDescartes (1596-1650) has worded very diplomatically his ideas, (amanner that annoyed very much the Swedish scholar), to avoid theInquisition, especially as Giordano Bruno was burnt at the stake in 1600,i.e. by 35 years before Descartes having published his Discours sur la


methode, T.'s N.) Since who, I ask, pushes us so hardly to call God,wholly dreadfully, "deceptive, sycophant", since our reasoning is quitereduced to be able to go to the heart of His vast nature and the whollypersonal manner of His boundless power? I wonder if we cannot realizeit means loosing one's mind, a delirium, that we simply are insane? Iwonder if we cannot realize it is about the narrowness of our spirit andthe way they are hindering us to accurately perceive the divine being,His infinite power, the vastness of his goodness and justice? Moreover,if anytime should he think more piously and respectfully of the divineacts, whatever smaller a degree it would take place, there could notnevertheless be completely cleared up the origins of the rays and theblinding lightning. The philosopher was not ashamed therefore of thefact that, out of mere habit, he had to make use of bombastic words, in adecayed style. After all deliberations, we find God's absolute, perfectand complete power inside us, so whatever the image and howeverburdened with misfortunes and needs we are, we should always be, inour souls, moved by it and even if we cannot control things by the meansof advice, may our concern reach Him, to so submit with hearts full ofrejoice to His will. By only swearing in one cannot become a goodsoldier, if not brave, too. Only by the virtue of the soul one cannot attaina healthy living; it is also required a peculiar courage and a courage inthe right things to be equal in what we are and the way we are living andalso for our good living, these are due to the paternal Providence, who,finally acts based on our real merits; and when we get something byinflicting a wrong upon another, it is right to give account before theJustice. Therefore the Poets have sung the Fatal Sisters as Jupiter's andThemis' daughters (goddess of the Justice, daughter of the Sky andEarth, T.'s N.) This does not want to mean anything else than somethingfrom the Providence came to every mortal, and this depending on rightand merit. Since, according to Cicero (lib. I, De Divin., p. m. 104 to theend), "As agreed, something from the divine force reaches everybody'slife", it is not too hard to connect Cicero's saying with the others, but,indeed, without making false links between ideas.

§6. The fifth and last principle reads as follows: After leavingthis life, all of us expect rewards and punishments. Since, as we can see,neither the family nor the state is set up on a just reasoning, if there arenot provided within them rewards for good deeds and punishmentsinflicted for offences; all the same the divine governing of the world andmen is deemed null if within it a difference is not made between the


good deeds and wrongs (between good and wrong people), on that daywhen the trial would take place before the divine tribunal. To not soloose their confidences in hope, our forefathers have resorted tosuperstitions «ra) aOavarw toy aOavarov ouviipriyievov» = what isimmortal has to be tallied to something immortal. As the philosophershave established, the providence of God is not preponderantly general,but instead rather graduated depending on the seriousness of the fact andby their number: thus there were smaller punishments for minor offencesand bigger punishments for major offences. Here is the words quotedfrom a little story (Edd. Mythol. XII) in which it is shown that, Lifer saGud din allder / oc Stiornar allu Rijke Sinu / oc rader allum blutumstorum oc smam "the eternal God ruling His universal kingdom,discriminates, with much justice, important things from small ones".Since, without a right government and management of all things,everything would lie down. Having said these, how the matters standsafter death, with the dead, it confirms also Cippus Genuntius' (a Romannobleman from the beginning of the Republic, T.'s N.) grave andtombstone, which can frequently be seen in our fatherland. As for thedivine punishment for lies, as well as the Furies, who he names spies andavengers of crimes and major offences, see Cicero (De legibus II, p.171, 178 and the following; De nat. Deor., lib. III, p. m. 68). Thesecommit to their memory everything committed in terms of blameabledeeds, by each individual and leave nothing unpunished, as recount mostrenowned writers, declaring them for extremes of piety and nature, asespecially Plato's case is, who mentions a law appendix required for theamendments (Epinom. s. leg. app., p. m. 921), "We think it is God theone Who can be placed before any other; in the second place: in orderfor the greatest matters enjoy the same concern as the minor ones, weshould establish that we cannot be diverted from the straight way, eitherby entreats or money (comp. with Plat. Gorg. or De Rhet., p. m. 370,371 and 372, and Phaed. or about the soul, p. 319 as well). Let us addhere that passage worthy to be remembered, dealing with the Tartar,where those guilty of a whole range of sins are submitted after death totorture commensurate with the crimes they have done; that expectseveryone leading a life of wrong and crime.

§7. From the principles it firmly appears the obligation to makecertain general law suggestions or precepts, the number of which is threesince Emperor Justinian: you shall live in honesty; you shall not harmanother and you shall take possession of what is yours only. And these


are quite enough to elaborate a universal law discipline based on a reallysound pillar and nobody could say it is less human. Neither that, norJustinian or the ancients, from whom Justinian read the law remains, areimmutable. I just want to say it is necessary to add those three formerprinciples another two, because the number of ten divine precepts, itbeing clearly understood five (I guess it is a hint at the TenCommandments, but why then five?, T.'s N.) What is really important,in the first place be put the respect for God, since, given His importance,the penalties of the first tablet concern with the cult of Mighty God.Only then comes you shalt respect thy parents21 . And, since the first wasalready counted, this "commandment" will be included in the secondtablet; And, no doubt by right, that first judgement would come beforethe second, since missing Gods cult and the respect for the superiors asociety could not exist, it will therefore be a right regulation between theleaders and the ones obeying, so that both in the life of the commonuniverse and in the life of each of them, everybody is required to servein all sincerity and holiness. How splendid such goad runs in Cicero'smouth (De N. D., II, p. inn. 57, Somn. Scipion. from the book De Rep.,V, I, p. m. 152), "The awake spirit accepts the nature of things andknowledge of gods: from it appears the Piety, united with the Justice andthe other virtues, and there from it results a happy life similar to that ofthe gods: therefore the Justice and Piety have to be cultivated, shouldsuch virtues be vast in parents and relatives, they would then be great inthe fatherland. That path of the life is to be found in the sky".

§8. From these optimum principles of the nature derive yet notonly the civil rights, but also that right that we say of the peoples, fullydistinct from the civil or natural right. By a consensus, either mutual orvoluntary, of the peoples, a right of Peoples has existed, so nobody candeny today that it really existed, unless you deny the histories writtenlong ago and the Roman laws, or deliberately overlook many otherthings relating directly thereto. Just for that reason Emperor Justinian,considering the ancient laws effective in the civil republican society,accepted some of them; others, out of requirements of his era, herepealed. So, for that reason, there is no full agreement as regards eitherthe precepts or the prohibition relating to the concept of nativeobligation of the peoples. For such reason, the power and effect of thepublic affairs and the common security of the peoples have been left toGod, regarded as their guard and guarantor, He, the Good AlmightyGod. And, as from Him come the powers from which the hearts draw


therefore their vigour. that is why we must place God himself above alland show Him the maximum respect, take care not to have started a warby the concerned nations or individuals belonging to them or the leaders'supremacy and their public matters or the general sacrosanct calmreached, aiming at something contrary to that relating to a certain affairand in the case of a scoundrel it is resorted to the power of Justice to sogive satisfaction the damaged person, by resorting to good and equitablerules, or, if we unjustly face a refusal of justice, it would be then dulyresorted to a solemn trial by weapons. Hence very frequent formulas inthe histories, from which we exemplify: "The gods concluded a trial fora happy reason; the good trials are often accompanied by a hope; the onewho takes hold of unjust weapons seldom enjoys happiness; his powersbe broken and leave him, a soldier that becomes involved in a trial; Godseeks to arbitrate and seize the weapons of the chieftains in holy and justwars". Therefore a war equity has been scrupulously laid down and inthe Roman law on the account of people's Fecial (fatial fecial apublic officer charged with the notification of war declarations, messagedelivery and whose person was sacred and inviolable, T.'s N.) And thewars did not take place at all if not solemnly advised for by Fecials'consultative college, or, as the ingenious and very talented, too, poetEimius says, promulgated. See also Cicero's speech, Pro Lucio Murena(p. m. 131). Why not, also among the other peoples on the globe, in suchcases, surely they embraced certain rules, as also confirmed by theliterary monuments. The Christian princes themselves, as reported, didnot set out for war until there were not firstly heard these calls by thePontiffs; beside certain extraordinary war taxes and clear exposures ofthe causes, which even today, because being occult, they manifestthemselves through others, they call manijester. Since manifestare means"to make public", a timely word of that era; even golden, it asserts Cl.Cellarius, in the manner of most erudite Seybold, as I noticed, inantibarbarian Latin, as many others, unjustly rejected. At the top istherefore God, the source of it, of the obligation and the one whom Hebrings luck at war, He loyally ascribes the same the victory. And justthese belonging to justice and faith are correctly cultivated between thepeoples, and those putting to shame the souls by depravation andcriminality, all those coming in conflict with the religion rules, of noavail any important, they should be rejected. Here is what Cicero asserts(De Arusp. Resp. Orat., p. m. 25, Id. Verr., lib. III, p. 92) about theharuspicy, "Praetors right (legatorum) buttressed up by presiding the

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people, will be then encircled (by a vallum) even through the DivineLaw-. The praetor's (legat) name should also extend in that way,"because it is not only about allies' (sociorum) rights, also even betweenthe enemies the arrows must be given back, without being bloodstained". Cornelius Nepos too, gives his consent in Pelopida (c. v. s. ult.Cic. Orat. Pro Leg. Manil., p. m. 5), asserting that "the right to delegate(legationis) is a holy right among any people". Why so? Because theancients were persecuted very severely when such right was violated beit just in words. We have the testimony of, among many others, theabove extolled Cicero with his small speech, Pro Lege Manila(Mani lius was a people's tribune who proposed a new law bearing hisname, T.'s N.) That law of peoples I see defined by the followingquotation: "This law is established by God and reinforced by His rightpower to be complied with, for the common good and calm of thepeoples and their rulers; it is like a natural right, a divine law inborn inthe human being and commanding what should be done and, conversely,what is forbidden. I said inborn in the human being. Since by itself,Great Good God22 wished to make the man, thought He even shouldgive him from His own light a few sparks, so in his mind, making use ofreasoning, get fortified and so be flashed inside by the power of tellingapart good from wrong, honest from shameful, even formulate ideas onthe best and sure life principles; and so to eventually find how soundly isbuilt that people's society, which has just preserved the natural linkbetween them and how much we, people, owe, in our daily business andobligations incumbent on us God's piety, by having respected Him duly.This is why; the word om, homo, in Greek oucoc, "equal, of the sametype" (so, not avOpoirog, a Greek word meaning in fact "man", T.'s N.),since man differs from animals by his social nature; therefore, not fromhumus, "earth", how man was called by the ancients, as Scaliger notices(De cans. L. L., lib. I, c. XXVIII) and buttressed up by Cicero (DeInvent., lib. II, p. m. 110 and the following; Ad Herc. lib. II, p. m. 15,§1, Inst. De Jur. Nat. G. and Civil., Cic., De leg., lib. D. I, p. m. 150; 1.II, De legibus. Cic., lib. III, Off., p. m. 418 and the following Plat.Atlant., p. m. 715 and the following), speaking about six heads thatcould be counted in a crowd clearly appearing to be led by one nature.The civil law the City instituted inside it truly is something proper to it;(dussum, "law", "order" of the City is that something required to complywith the actions of the steady course of the universe and with each singleaction of the republican life, for the happiness of the citizerw. So, what is


useful to every single citizen is the private right, and what is dealingwith actions to the benefit of the city is called public right. HenceCicero, dealing with the laws of every city apart and altogether namesthem of the (State) Republic. Indeed, Plato, when dealing with ancientpaternal laws and especially with those on which this society andcommunity is based, counts the important ones. "1. A sanctity of thereligion. 2. An elite of thinkers (scholars) and opinions of the heredity ofthe Kings, of the Divine stock kind, an agreement concerning asuccession. 3. A joint will in the protection of certain ruling members interms of public health. 4. A steady research of ancient laws, for aheavenly description and of the divine spirit." ("Eigh Hill Lagh a Landtbryta: Wid tha fornurn logun hallda") (Fragm. Leg. vetustiss. It. Er.,s. c. )0C, p. in. 182). See the different chapters of Plato's Private right,who, in his Dialogues or books on the laws, just scattered a thing hereand there in the Hyperborean law.

§9. As quite correctly shown by Plautus (Pers., IV, IV, 6), if theinhabitants are grown in good manners, their city looks good, likereinforced with walls: the Hypocrisy. Blackmail, and Avarice in the townif they would have been banished, the fourth Envy, the fifth Ambition, thesixth, Denigration, the seventh Perjury. the eighth Negligence, the ninth,Insultation, the tenth, the worst of all. Murder through aggression; if allthese are not removed from here, even the city would have a hundredwalls, it would still be too little to defend us against evil. And the samereason of nature is invoked by Cicero (De Offic. III, p. m. 420), i.e. thedivine law should go hand in hand with the human law, this one shoulddictate first of all. This is why, our King CAROLUS MAXIMUS thinksthat before anything else this kind of evil must be extirpated and oncethe vices eradicated, the difficulties could be passed beyond and haveestablished a society based on justice and merit. Since without a unionbetween power and wisdom pushed up to the end, by which the truevirtue leant upon prudence would prevail, even under favourableauspices, we could never get out of the depression. And why not shouldI say it also demands an excellent body resilience / civic courage / and aselected erudition, which so many warlike peoples enjoy and avindictive perpetuance of the old magnificent Kingdom of King Carol,of a special vigilance and a divine prudence, once secret, now open. Andthe Sueonian State, who is to blame I don't know, meaning so muchlapse of time, through so much negotiations and changes; for that reasonand so weakened, with his nerves now stronger and more hardened, rises


and flies to the summit to get on the pediment. Those years passed, whenthe country was governed by the kings preceding CAROL, withunprepared soldiers; we really were then short of money, now however,since the Fortune's wheel turned to the better, properly placed, we keepin that good state, like no other people; we are not afraid of the force andpower of any of those reviling against us, so long we are under the reignof OUR KING CAROLUS OPTIMUS, we neither have exhausted thepecuniary vein nor we have soldiers in the battle line, so much clementis the administration settled in our country and set up based on therepublic of God. Yet under former kings, when the happy destiny turnedits face from us, the public servants were not honest, but instead liars,united through a pretended zeal, following up none of the State affairs,but striving to get praised as such had been the case. They ordered to beseized the things of those missing a longer time from the city, they beingwho robbed the state of every properties and raised sky-high sumptuousvillas and houses and, thus, emptied the country's treasury, piling upriches after riches; their manners were all inclined to plundering,whether a sacred or a public property. All these offences are now longgone; all these abuses are now long gone. Now the state affairs go well.The same ancient JUSTICE has been reinstated, extracted from so manysuperposed laws, as a quintessence of everything good accrued untilnow, as a source of the public and private right, a JUSTICE that today,by the extremely vigilant and clever steering of the brilliant KING ofours, CAROL, it enjoys its plenitude, it triumphs everywhere. Under hisaugust governing and his sacrosanct spirit, the most just constitutionsappear and blossom. Thanks to his virtues, all the counties under hisruling enjoy same rights. These virtues are set to the light of Sueonia, inthe eyes and ears of all the peoples and nations and are faithfullycultivated to the remembrance and gratitude of the posterity. This is whyyou listen now, dear reader, either from fear or love for the KING, theone who provides for the happiness of the country, to remove anydifferences between cities, as for the schools and universities it shouldbe reduced, as possible, the abuses of power; mind the causes cancelled,no doubt by right, which disturbed the spirits, under the pretence ofutility; take care to every magistrate inside this universal kingdom, whofollow occult instruction and close cases, resort to the dirtiest schemes of"defence" (depriving the accused of a defence), to lawyer-like barkingsstirring up the courts, to ad hoc councils without triteness in legalmatters, to ad hoc judgements of cases, to ad hoc reasons to proceed and


inclined to every good thing, through a very pleasant harmony, you willbreathe freely, since, removing all these drawbacks in the judicialpractice, a cure of the public life would be obtained.


BEHOLD THE DIVINE BRILLIANCE FROM THE SKIES:

CAROLUS,

ALLMIGHTY IMAGE OF THE DIVINITY AS A KING ON

EARTH

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ANNOTATIONS

1. See also Jacob. Ziegler Landay. Bavarus in Descript.Scandiae, Argentorati Publishing House, 1536, p. 86: "Among others, itis Pliny who speaks about these counties blessed by nature, in which, ofall the mortals, the most righteous men have settled; from there toovirgins have gone to Delphi, bringing with them gifts at religiouscelebrations: these is very clear evidence that in the whole ancient world,the Scandinavian people was the one boasting, even very often, of theglory and purity of their race."

2. Here is what Procopius says in his work De bello Gothorum,lib. II. c. 15, p. m. 426, gourco pev eovizraz fizouo-iv. cov eth,og ev7rohzavOpcozov, oz rauroz E10-1. Hap oug 8,1 EpouAcov TOTE 01 ezniAvrazzopuovvro.» "That is the way the inhabitants of the isle of Thule live,who are different from any other nations. One of which, much moreconfident than the others and very numerous, too, is that of the Gautons,who have settled near the Heruls (a Scythian people living around theMaeotian lake, today the Sea of Azov, T.'s N.) arrived there. So, Ilearned for the first time that what in our histories is to be found by thename of the Goths are in fact GAUTOI, (i.e. Getae). In Procopius wefind that Thule was located at the extremity of the Northern Ocean (wog

ApKrw ra exarac - De Bell. Goth., lib. IV, cap. XX, p. in. 620), inCicero, in the region where the North Wind blows from, which theancients called Scandia or Scandinavia, as I said here above. And,although the authors initially used the Greek word Apicrog, neverthelesswell chosen, only the interpreters differ. I for one, however, think it isabout a Martian people at the base of it, a thing witnessed by the Geticlanguage, which the Greek has inspired from; since if the Greeks sayApnc meaning Mars, among the Goths / the Getae it occurs Ah; Gr.Korreiv I instead of Kozz-rerv, "to sever", "to kill", "to ravage through asword", in Getic it occurs kotta; therefore, from api + korog > apicrog.(How much right was Ovid when speaking of "Getae Marticolae", i.e.the Getae cultivating Mars in their tongue, ARI, from which ARESamong the Greeks as an aboriginal god!)

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3. Tacitus (De Mor. Germ., c. II) recounts, "The same GermansI would think being natives, since being in a very small degree mixedwith other stocks arrived there". Then, "They celebrate with old songsTuist, as the one who, in the oral tradition and in the annals too, isregarded as a nation founder" under the law of genealogy, he is raisedby God Earth and the Son of Man (Filium Mannum), who are thecreators of people's origin. And to the end of that chapter: "the namecomes from these ones". And in chapter III: "The Germanic peoplesgave rise to a people of its own, sincere and very similar to their stock".Hence Tevrovac and A60.9ovc: among the Greek writers, and theRomans called them Germanos. I say adeAgioug, formed of a + Sayoug- ="born from the same mother (Terra)"; Germanos = "from the sameembryo". By the sense of Germans, Fappavoz, the Gauls that the Greekscall faXatac, Romans' brothers, claims Strabo (Geogr., lib. VII, p. m.290); micriot = yovecnoz, from ytyvopo = "I am born", "I give birth",therefore, the same origin: rw roleovacrpco Too 1167ET011g Kai Tei:

&vOoriiroc = "similar in terms of body size" (all of them being tall),blond hair and white skin and also customs, then wholly similar.

4. According to Pliny (Hist. Nat., lib. II, c. 75), "Where theclear summer niehts confirm in their turn that what the reason haspondered, is worth believing; during the solstice days, the sun risingcloser to the axe of the world, through the narrow space of light, theearth has six moths of uninterrupted night, with a distance different fromthe winter solstice. Just something like that occurred on the isle of Thule,

as Pythias of Massilena (a navigator native of Marseilles in the 4thcentury BC; he found the latitude of Marseilles and undertook fruitfulexplorations in the northern seas, T.'s N.) wrote, at a six days distance ofnavigation from Britain towards north."

5. That fact of certain Getic vocable being akin to those inPersian and other tongues, Turkish and Arabic, for instance, it may beproved through several examples, having in fact their origin in ourlanguage. Turk. Ata, "father", from the Gothic/ Getic Ata or Atta; aettfrom the Got./Get., "relative", "consanguinity", "genealogical tree";from there, too it comes the Greek Arra and Terra, Peder and Pezer fromPersian and Pader or Fader of the Getae, since the letters p and f mayalternate; from there, too comes the Gr. zariip, and the Latin pater aswell: not from raw, because it is pasco; even the Persian mithra comesfrom the Gothic/Getic mother, same the Greek pqrtip and the Latin


mater; same is the case with the word dochter in Persian, which isnothing else than Dochter, doter, dotter in Gothic / Getic: (id. Dail- inEgyptian, a name that they called the sea daughter, Unda: (id. Ovyartip inGreek; and in other languages it only differs the way of notation. Sameis the case with the word brother i.e. Bureider, Goth. brodher, broder,brodhir, brother, Lat. frater from the Gr. panip, since 9petipla or9parpia (therefore the accent falls on the last syllable, T.'s N.) meanscuria (a subdivision of the Roman people, a place of meeting for it,senate, T.'s N.) in Latin; and copeaptoc, curialls, 9parqp ("brother")based on the same right and an associate within the curia. The etymon offrater, according to Nigidius, is fere alter, i.e. an associate with the sameright and of the same curia; soror derives yet from the ancient serus, butin fact derived from nectus, "seed", i.e. "brother and sister relation / andalso blood", thus bound through a lawful kinship; agha - Turk. and Pers.,aghiiian, Arab., aghaeweir, among ancient Scythians meaning "master",and agha and aghati, di in Latin, as proved by multiple fragments of ourold laws. Same is the case of the Pers. wezir = "prince, supremeadministrator", which in Gothic is wisir, popularly wise, hence Odin's /Odinus' adorning epithets walhallar wisir Manitn princeps, also calleddominus. As for the Latin dominus, it originates in the Getic sir,meaning "master, lord", too, a word that in the age-old history books andannals occurs under the form of kin and Sir, hence the Greek ;wog; thatsir or sire of the Getic passed then to the Britons, Scottish, Gauls,Spaniards and Italics; kirdr, "to rest, to stay quiet" comes from theGothic kyra, hence kyrr, "quiet" and quietum ("quiet", in accusative) =kyrdum, um kyrt, "quiet, without any noise"; the same origin has also theTurkish kaerdrlyk = "permanence, perseverance, calm", kararlii,"permanently", karasyzliz, "impermanence, inconsistency"; comp. withthe Arabic and Persian word karargeth, "a quiet place", "I remain, I stay"and the Turkish kara, "solid ground, continent", with the Greekicupoupat (I think this verb also occurred back in the middle-ageecclesiastical grammar, since in Bail ly it only occurs the verb icupoco, "Igive law power", T.'s N.), so xtipottpat meaning "I fortify", "I confirm",xvpog, "firmament", Kuptatc, "with firmness"; ber in Pers., contractedfrom bdr, "burden, fruit, outcome", in Gothic ber, baer, from baera,hence barn, "children" and Abarigar = Aborigines, which also were thefirst cultivators in Italy, according to the information supplied byJustinus (lib. XLIII, c. 1), Hervat. Saug. (c. XII), Torst. Wikings.Saug. (c. II), Cicero (lib. XV, Epistul. Fam. IV), in Arabic berr and


baer, meaning "soil", "ground", in Pers. More frequently ber, comp.with the Goth. baebr, baer, "ground, property, villa": the Gr. flapoc,means "burden, weight"; the verb being flapew; /lapis is the "payload ofa ship"; the Arab. Burg. (in Pers. bdru, in Gothic burg. Borg, frombaeurga. burga, byrga, gaerda, "to protect, to hide, to confine in acastle, to enclose with walls a castrum". In the common laws of KingErich the Great and King Christophor (p. m. 806) it is written: radhaBorgom och Landom; in Ulphila (Sverr. Saug. p. 1. Vege, IV, 10) it iscalled Baurg; in Greek 17vmog, Hpopaxecov, in Hesychius, in Jon. Itwould be found 17popaxcov, "stronghold, fortification"; appyow means,"tall, something resembling a tower". In Vegetius (IV, 10) we find againthe words castrum,castellum, "burgh, fortress", coming from the Gothickastali; in Livius (XXVII, 32) we find again Pyrgus, and in Tacitus (DeMor. Germ., c. III) it is mentioned Asciburgi, "inhabitants of thefortress", and in the Roman Law we find the word Burgorwn (genitiveplural), "of the inhabitants of the fortress"; in Turkish, bliji, "boldmountain", in Goth. bairg. biargh, biaerg spelt baergh Hvsar, as I said,are the walls and fortifications; same way we find it among our ancestors(Konungz Bal.), in their laws: Hivsom eller Landom rada, "to reign overburghs and provinces"; d/, "progeny, offspring"; in Goth. al, ald, and theverb is ala, "to generate, to increase, to grow"; hence, in Greek aMeco ="I grow, I raise", as well as aAbzialcaz = "I am grown"; it does neithercome from aAea, a word by which it is understood the "solar heat", norfrom arc, meaning "plenty", as say some opinions, but instead from a,hence aga, auga, auka and from there auw in Gr., augeo in Latin. Aidaodhal,"I possess through inheritance", "inherited property"; maar alder,"virginal age", "virginal flower", like in cap. XXII) Arsd. Up. L. L.,symbols that mistakenly slept in some codices, therefore they beingwrongly read / interpreted. Sangiar alster, "children born fromlegitimate weddings". P. T. pass, "prince", in Goth. Biassa, Bassa, pasa,according to Aprzpzrao-a, "goddess Earth", "Artimpasa" (c. I, Princ.Jordbr. Vp. L. L., c. V and c. XIX, p. 129, Cat. Reg. Leg. W. Goth.Ann. Vit. R. ER and R. Can. Torst. Saug., c. IV and XXIII). Or:reihaet, "rest, relief", in Goth. rast. ruh, rube, ro. The verb is rasta, "torest", roa, "to safeguard" and oroa, "to unrest, to trouble, to attack",orosta, "war". In Greek paccovevw, "I enjoy my rest", paaanni, "workcease, rest, quiet", i.e. avaraucrzg, as it occurs in Suidas' dictionary,where also it occurs the noun paaawevalc, from the verb pow or ratherfrom pvopaz, meaning "I defend myself, I am free"; in Turkish we have


riThaerlii, "refreshed" and rclhaetlyk, "commodity", comp. with theGothic rahstlii, rout, roligh. As for the endings Leikur. leikr, leik, Ivkand lek (from Swedish), nobody doubts these are absolutely Getic, noteven those less skilled in linguistics matters. The Swedish kemz, "togather", "to accrue', in Goth. kemza is in Gr. Kaprco, "to roll in order togather", and in compound words EvyKapzaco, "to gather, to join". Erz inArabic ier, in Turkish zemin, in Pers. = "earth", in Goth. aer, Er. her,which in Tacitus (De mor. Germ., c. XL) we find under the form ofHerthum, meaning mother Earth, called so from Herthu, hence a title inthe ancient laws. Artir or ardor bolker, aeria, araere. aaer, aering oraring, "harvest, fruits"; arms hws, "granary", order aratruin. Aro amongthe Latins is apoco with the Greeks. Zemin among the Persians comesfrom the Getic sa, meaning "to seed". Among the Greeks even the senseof ploughed land is expressed through the word apoupa celocopoc, aswell as enocopog apoupa = alma Tellus (feeding land); pa in Pers. (foot),among the Greeks is wog, in Gothic is pus, fi4s, fot. Mixon; (tripod) is inGothic tripus, Infra, trifot; in Aeolian is rpnroc. The Arab word awcin,eivail is in Gothic aewe, aesi from awa, "to have", which the word ev(century, age) contains with the meaning of temporality, according to theLatin aevum or seculum; in Greek it is azcov azcovog, which in the Doriandialect is wow azovoc, (it only differs by the accent: in the first case, it iscircumflex, in the second, grave and acute, respectively) "shore", and theverb alcov*o means to do ever and ever.

The Persian MTh means the Moon, in Goth. is mana from mameaning "to be in power", therefore "to be also big", since in thesuperstitious outlook of some lays the Moon is believed to have amagical power, affecting everything born on earth (and less those in thesky). It arranges the calendar months, completing the year. In Gr. it ispzivii and P ava, as I have shown in other places, No from pazovv is ofGetic origin. Lesci, "to gather, to select", in Goth. lesa, lesa ax, "to pickup ears"; ax olaesin, "unpicked ears", hence also Aga) in Greek, lego inLatin, and in Ulphila lisan (Torst. Saug., c. XV). Kiirde, karde, kare inGoth., same also maeker, Gr. paxcupa, Lat. Machaera and gia, giai inPers. meaning "space, place, region, land", gia in Goth. means "land,space, hiatus or tear". The verb ge, gae, gaeta, "to spread, foundingopen-handed, to offer, to bestow", in Goth. gia, begia, in Arabic giabir,"proud", in Goth. Giabir, Giasir, today Giaeswer, "to assume more byright", Gr. yavpog, the verb is yauo, "I am proud". In Turkish giaba, but,presented as a gift ", in Goth. Giba. In the ancient laws it was Giaes, and


Gawa in the popular tongue; the Getae wrote Gauja. Gaja, Goja, and theGreeks Ewa, from the verb yaw, "I give birth"; it is to be added alsoghaeti and ghuti, meaning "full of vigour" (See also Haavamaal LXXI,Gell., Noct. Att., lib. X. c. XXV, sup. c. I. p. 3), as well as Ancient LawFragments, c. I, Ars. Br. Westg. L.), "to bear branches in abundance';among the Goths, the genealogical tree calls gaetertrae aettertrae;ghaela, "to be a thing of great value" comes from the Gothic gaela,gael /a, "to be worthy"; therefore also the Greek loleco, roc, meaning "to .

stroke gently". Ghaemret and ghwner, in Goth. ghaemur, jaemr.Jaemmer, "to destroy the richness of waters", comes from the Gothicverb gauna, ghaema, ghaemra, aemra, "to destroy" (hence the oldRomanian word iama and the Romanian phrase "a da lama in" (i.e., toplay ducks and drakes with); and how at origin it refers to thetermination of water fauna, i.e. the fish, so the fish must have been thevery ancient food of the northern populations and not only, see also thesymbol of those two fishes; the man was also at first a fish, then awalrus, i.e. an amphibian, T.'s N.), as well as the verb "to bemoan one'sfate", "to wail". From there, too comes the Greek Thaw and yoaopai, aswell as the Latin gemo ("I groan") and gemebundus ("the groaning one","the dying") which in Greek it corresponds yoiipaw, yooc = Lat. hiclus ="sorrow, lamentation (after a dead) ") yocockg, Lat. lugubris, "sad, to bein mourning", hence gemoniae, gemoniae scalae, i.e. some slopes atRome's outskirts, where the bodies of those tortured and executed werethrown; bend, in Goth. bend, baend, de la binda; same haldsbend speltalso haldsbaend (= to hold the condemned when executed) andhaldsbaena, being derived from halda, "to hold" and bana, "kill". Yet toBend or Band it corresponds the Latin vinculum, "chain", ligamen,"band, girdle"; in Greek it is fizco, in Lat. vincio or vieo, "to tie, toattach", as ours banda; to the Greek Pia it corresponds vis in Latin("force"), and to fliaopog, violentia, and to the Gothic Bindingi orbandingi it corresponds the Latin vinculis constrictus, "squeezed inchains, tied down". To the Swedish bees it corresponds bes and bas inGothic, and pas as well (because the consonants b and p may alternate,T.'s N.), equivalent in Latin to poena ("punishment"), from the verbbasa or pasa, which in Latin is battuere, "to beat"; bassara, Lat. sica("small sword"), and in Cicero it occurs with the meaning of"assassinate" or dolo, "a weapon put in a sheath", biornbasara,machinae = "war tools" and foveae, "pits", "bear kill excavator"; inGreek rarew, "I crush / tread underfoot". Maehas, "hay harvesting tool",


comes from the Gothic inaa and mann, to cut off: hence maekr.machaera. Metz, "knife", Stekametz, "fist", Weldhemetz. "sharp stake":in Gothic hae. hoo = Lat. foenum. "hay". From ;nailer we have inLat. moo, "to harvest" and apaw and apaopat in Greek, hence apnroc,messis ("harvest"), aptJrtJc, messor ("reaper"), au = falxmessoria,"sickle". Hyr tumein, in Goth. hyr. yr, firma. dima. dimba. nebula( "dark "), nimbus ("nimbus"), vis venti ("wind power"), from hvra, yrdharwa, orwa, "to move, to stir". Hence gyrus in Latin and yvpog inGreek, "circle, ambitus"; from the Greek mow, then hair, hior, gladius("sword"). The Greek app or asap := Lat. ensis ("arrow") from aepw, "Iraise / erect", since the arrows (and weapons in general) vibrate relatedto aif and orf, which, like some wings, fly through the air, aelpw, whichis just the contents of the syntagm etc aepa azpai; in the same mannerHomer tells about Achilles evrea amen, ("to send with one's own handfrom the breast"; I think the hint is about the hero's notorious courage,T.'s N.); among the old Goths too an idea took root that by weapons'leap (referring particularly to arrows. T.'s N.) it is not only noticed agame, even just a source of noise, by a general consensus. From thesame root comes also hairta, haerta. hierta, cor. xeap, contracted tom("heart") from the verb Kamp or KEW ("to fire, to burn"): since we canspeak about a "burning" heart in people, about a "venting flames" heartin animals, since the heart, as long it beats, it also carries life inside.When the heart rests deep it can be nevertheless noticed a movement,which continues to last in the auricles, the last being in the right auricle;it is there where the last beat occurs, in its own blood, according to anopinion expressed by Harvey (William Harvey, 1578-1658, Englishphysician, famous for discovering the blood circulation, T.'s N.) in hiscapital work De genere animalium, cap. 51, in which he recounts that,"in a weak streaming and an insignificant trembling or palpitation itoccurs the last sign of life". Hence it may be also concluded that blood isthe source of life and main seat of the soul; in fact, from it there areevery other parts of the body "feeding on hot blood irrigating them andso getting alive". See also the chapter dealing with the "Blood motion".The most powerful reason of blood circulation origin, affecting everyother natural movement is the heart, on it depending all of them; allthese are controlled by the brain, which steers everything, the physicianssay that without them the animals could not exist (Id. cap. Exercit.LVII).

The Turkish Jiik means "burden, yoke", in Goth. is juk, ook, in

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Lat. jugum and in Greek aryoc; in Swed. Salt, in Lat. coetus ("band-, andalso saetae in old texts, so much closer to Swedish or conversely,Swedish to Getic, T.'s NI in Goth. salt. such, swot, from the verbsaewa, swawa, swaeswa, "to come to a place, to convene, to come in andto get out"; sassa = Lat. sodales, "associate, mate" (with the meaning ofchap, companion, and also with the current one, therefore throughSwedish and Gothic -, we can clearly see the Getic origin, since itoccurs as such in every Romanian old texts, T.'s N.), Gr. crvocnroz("table companions"), from the verb ovoczrew. And even though wewant to infer the word from the Greek o-zrog, even then we would havethe original Getic word saed meaning "cereals, grains, food", in Goth.setta, satta. saltarbod (according to Old Law Fragments Gaut. Oc.Hrolf, c. V, comp. with Herv., f. c. XIII and Hirdikra in differentchapters, a. c. III and XVII, Torst. Saug., Herv. f. c. IV, XIV andXVIII), but, oblation, with a view to reconciliation", salt mal,"settlement dinner", salt mal ok bolt, "accurate and amended cases",sant:Ander, "settlement meeting", saettas, "gather up", semin, "of greathonour, of much value, for which the dignity is the most importantthing", in Goth. semin, saemd, "dignity, order, decency" and saemeliger,"according to dignity, honestly", med semeligzon, "agreeable to thepublic", semeliga, "in a honorific manner", semia, "to administer withdignity", Gr. o-clivov, "dignity", crepvog, "honest"; the lg person passivevoice preterit acoeppaz, from o-el3o,upaz, but even that has a Geticbackground, as I showed, in Swed. Der, (Pers. Janua, "gate", in Goth.der, dyr., dor, Gr. ovpa, "gate, mouth", &pig, in Hesychius' 17vpyog (c.XII, Tors. S'aug., p. m. 451 and 453), "defence wall", idem. xn-cov,"tunic, cuirass", in Ionian xthcov, in Swed. Derban, "gates guard amongthe ancient Goths", ocvpa, "cuirass" and thorax, "armour", as Hesychiusconstrues (c. XII, Torst. Saug. at 8vpaO, in Greek it is said xzrwv, *110oc-and Acopuaov (and not 17vpyoc) - behold how Ovid was right saying (Tr.,V, 3), "Greek looks more like Getic, as it is mixed up with manyGetisms" (Grajaque quod getico mixta loquela sono).

I have picked up just a few examples from a larger number, andGod help me, I would further illustrate the fact that several Greek andLatin words, as well as from other languages passing through Swedishand Gothic, originate in Getic. There is: (Pers. nisesten, "to sit down", inGoth. sitia, nisitia, nidsittis, in Swed. Kaz, in Goth. kaz, gaz, gas,nausgas, anas, gO, in Turk. Kul, (Pers. Goth. gsol, "lake, paddle", gist,"small stream, spring", in Goth. puss (Her. Saug., c. XII, C. III, Vygbr.,


LI. R. C. and M. E.), S. laest, "blow, light throw", in Goth. laest,"wound", S. kaest, "intention, council"; the verb itself means "todiscern, to choose with one's soul"; same is the case with our spokenlanguage, where kaesa, kioso > kaest. kaestar, "chosen" (hence also theLatin Caesar and qaestor, in my opinion, T.'s N.), kogghlamak, "toslander", in Goth. koghla, kokls (Hertraud och. Saug., c. IV). As for theparticle mak, things are not very clear. Semir, butyrum, un Goth. semir,smir, prior, ar. Sem-, "ox, herd", in Goth. seer. seur, sor, saudr, sodr,ihnek, "to abuse", ilenek, "to curse", in Goth. ihnaeka, ihnaela, "torevile against someone, to live in concubinage, to abuse", which inThorst.'s Legend (f. c. XVI and the following) is called illyrda.

Ujeindiirmak, "to trouble, to blame", in Goth. ika, weka, weckia."to wake up"; it also means viandurmak. The infinitives ending in makor mek are Turkish words. The same is the case with the phrasecifilenthir mek, "to bind by a marriage". (Pers. cist, Turk. Cist and giust,"wife", in Goth. gipt, gift, igiad, "council", in Goth. igiad, higiad,bysthygiu, verb. Higga, "I have threatened", girein, ar. (p., "neighbours,consorts", in Goth. girannar, grannar, graend, "neighbourhood" (Praef.R. Berg. Leg. Upl. Fragm., L. I., Ion. Rugm., p. 25, Gaut. Ok Hrolf.Saug., c. XIV, Torst. Saug., c. XX, c. XXII and c. XXIV), from theverb greina, "to separate", daechsem, "fat, corpulent", in Goth. saeck,duk, dicksam, hock, dikur, dikur. But dikur swaerd, "tied up gladiatortroop" (a body consisting of 200 troops, T.'s N.) and not howStiemhielmius shows it (Kiopmbr. St., c. XXII, q. 4), hyta,"fortification, house", in Goth. hyta, hydda, verb. Hyta, serkerd,sergerda, "whirling in the head, fury, when someone doesn't know whatis doing"; in Goth. serkr, "fury" and beserk, besekur, "pounding thetable with fury", regd, "rage" (Torst. Saug., c. III and XVII, Merv., f. c.1), in Goth. redaes, redas, S. rug, "returned, return"; rfigan, "to return,reconcile", in Goth. ryggia, ygga, "the hinder of the body", ygg,"back", S. raefz, "to separate, to examine (a case) ") in Goth. raewa,raefsa, hence Refsingar thing, Refstathing, Refsinga thing, "King'sJudgement to be brought to knowledge" (Regium judiciwn procognoscendis), against those who committed offences against the publicorder. Reffing, "punishment", ruf ref, "banishment" (Olafs s., c. XCI,Raestabr. DL. Tingdr. West. LI., c. III, Herv. s. c. III and Torst. f. c.XII); raewgh and rewaeghan, "to act fox-like, to have a fox cunning", inGoth. raef raewugr, raefachtig, mike*, "female fox", krokaref,"baffling, misleading through cunnings", S. asik 'al-, "clear", (Pers.

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asikar, "to demonstrate, to clarify", in Goth. asikar. asikar eru raan(Byorn), "the clarity has the power of law". In the law codex publishedby Stiernhielmius it can be read asikkia (West. LI. Vigarth. Dr., c. XIIIand Kiittibr., c. VIII), iffet, pl. afat, "noxa, deficienCy", in Goth. ajar.Huai ock ar bin hethne /at aft vara, "that among the lay what Vigerusmisses".

All these Persian, Arab, Turkish words I have used in thepresent tense are extracted from Getic, a truth which none of us candeny. There are also uncounted others, which I shall edit in a futureopuscule. I said of ours, because, however, scholar Gravius (Elem. Ling.Pers., p. 90) draws attention to ten Persian origin words appearing to belike some ears left upon a Gothic harvesting, as they may be seen. Andthis because among the Persians there are even laws very similar to thevery old of ours. Their content confined to instilling into the citizens'souls the habit of never give in to vices or commit law offences. Henceeven Xenophon in his De Ludt. Cyri, lib. I. emphasizes, ((oz deIlepcmcot voltoz, trpoilal3ovreg etripaovrat ozcog rqv apply pq rotootozco-ovrai of trokrat cocre zoviipoo rtvoc epyou avopov eqnsag» ("ThePersian laws aim at, in fact, preventing offences, they provide that fromthe very begiiming the citizens shall not elude their letter, to so not fallinto something dishonest or make mock of anything shameful orcriminal offences." an excerpt from the chapter Cyrus' childhood)(very important, that is also the core of Zamolxian legislation, T.'s N.)

Therefore, of the greatest importance in these laws it was not somuch the feai of penalty and torture, as especially to cause the citizens tofeel shame and keep from a wicked, criminal life. Here is what Tacitus(De moribus Germ., c. XIX) says about the forefathers, "Nobodymocks at vices. It means not to corrupt and let yourself not be corrupted"and not far below, "Most of the people rather put a high value on thegood home manners than good laws of somewhere else". A same thingsays Justinus, too (I, II, c. 20), "As we may see, what is to admire amongthe Scythians, it is just what nature offered them, which the Greeks canget through neither endless doctrines of their sages nor theirphilosophers' precepts, because they are left behind, weighing themagainst the native common sense and uneducated customs of thebarbarians: since the Scythians used more by unknowing the vices thanthe Greeks the knowledge of the virtue." However, the true cause clearlyarises from the foregoing. Holy are the words of King Birgerus in the

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Foreword to Uppsala Laws, "Warin allir raetwisir. tha thursti aeilagha widh" ("Should everyone lead a righteous life, it never would beneed of any laws.")

6. According to Pliny (c. II. c. 78). "In the opposite and full ofice region of the world live some white skinned, blond haired peoples,the harshness of whom is taken from the hardness of the sky."

7. Bell. Goth., lib. 4, c. 5, published in Paris, 1662. (d7oLlwaiTOOEV FOT001 re Kal 011107y0T001. Kaz Bavodool, Kai Tog a.,Ua For Oucayevn awravra topuvro. 0/ og Kai avOaz ev TOlg avw ypovolcexacaAavvro» ("Around here since long the Goths, the Visigoths, theVandals, and all other Gothic peoples have settled, who have called onceScythians"; lib. I Bell. Vandal., c. II, in the beginning, same Procopiuswrites, "Among them there were also liprcubeg, i.e. the Gepidae, andsome writers called them Goths, others Getae, but they were, in fact, onething, since they had similar bodies, same laws, they honoured the samedeities, spoke the same tongue the writers called Gothic (i.e. Getic, T.'sN.)"

8. See also Not. and Obs. to Nepot. Milt., III. 2, which says,"Maybe, in the opinion of great Salmasius, from the name of the Getaecame the name of the Scythians, since E put in front, according toAeolians' custom, turned in avOac and in cap. De Reg. n. 4 we have:Getae, Gotthi, Gitae, Kitae, Scythae, designating a nation divided intoseveral peoples. Yet very important to be noticed it is that in theimmense majority of the writers, in different ages, by the name ofScythians, Getae and Goths it is understood one and the same people."

9. As recalls Joannes Spelmannus (Aelfrid. Magni, lib. II, c. 3and a. 1.), the Trojan laws were absolutely the same as those of theSveons. And such thing is recorded in the ninth century from theChrist's birth, which is proved in the time of the English King Alfred theGreat (a skilful legislator and administrator, protector of the letters; Heset up the Oxford University (848-901), T.'s N.), its history being givenin His legislation, they were, in fact, known as identical, long before anyconstitutions being written.

10. See also Zieglerus in Descr. Schondiae (p. c. II, OnSvetia). The Kingdom of Svetia (Sweden) is rich in silver, copper, lead,iron, fruits, and sheep flocks and extraordinary rich in fish resulted fromrivers, lakes, and sea, as well as hunting the beasts (for their very

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valuable furs, therefore very envied by others, T.'s N.) The name ofSchondia means "kindness", "beauty" (skein). Because indeed, throughthe beneficent sky, by ploughing the fields, through, available harboursand emporiums, maritime cities, by lake and river fishing, by limitingvaluable fur wild beasts, through inexhaustible silver, copper, and leadveins, by developing an industrial agriculture (with mechanical meanspretty developed for that age, T.'s N.) and based on colonisation,through uncounted cities under construction, through civil institutions,finally, by all these, that region lacks nothing to be called happy.

11. Bal. Ballur, Abalhir. Abollur, Apo llur, Apollo mean "mightygod", since the vowel a is pronounced wide-open mouth, so increasingthe voice power. Hence it is said Kar a &zip = faer or paer, par, "able","powerful", "so powerful", so making an approach to the word Parnascoming from Greek, having as versions Parnassus / Larnassus, becausejust inside the mount Aapvg ("hiding place") itself, it is a spot throughwhich water streams flow underground; some spell it I7apv0og,correctly it is Hapwic; among many authors may be found againHapvtiooc Kai Hapwiarog > the poet's gen. is 17apvtiaoolo; yet, sincelong the most say 17apvacrog; in Attic /7, in other dialects a. Therefore inLatin Parnasus, Parnassus and Parnasia rupes, "the Parnassian slopesthat delighted Apollo". Some say this word has been taken by theSyrians, too. They might be right since in Syriac Parnes means "tograze", it being about some pastures, where Apollo and the Muses grazetheir sheep and cattle; others are of the opinion that Parnas means"doctrine"; in fact, the word is of Getic origin and Parnases / Parnasusmeant "mountain" or "a place where existed the dwelling of thepowerful god", a seat of all-glorified Apollo staying at the bottom of theearth, from where He gave oracles.

12. Lay are called as such by the Jews the images people makeof the gods, depending on their own representations. Tacitus (Hist., lib.V, c. 9) describes Pompey entering the temple at Jerusalem, after a well-deserved victory, seeing it completely empty, said, "Inside there is nogod effigy, the dwelling is desert and huge mysteries..." With about thesame meaning Florus recounts, "He entered Jerusalem and saw that greatmystery of the unfaithful people opening under the golden sky". He calls"unfaithful" that people because they embraced the new rituals contraryto the other mortals: hence all lay things that among the other peoplesare sacred, admitted again, which among others are deemed incestuous,


impudent and distant from what is called honest: and not only that they,the Jews, are different from the gods religions, yet even in their customs,they are distinct from others, since nothing is more worthy of contemptthan despising the gods. And he saw Pompey opening that space and thehuge hiding place, he saw under that golden tent or vault, imitating thesky, as very accurate Seldimus proves (De I. N. and G. sec. Leg. hebr.,lib. II, c. 8). And neither should I be imputed the rejection of the conceptof sky with that meaning, because ours Flonis himself (Annacus Florus,an author of a history of Rome sketch, was, like Emperor Trojan, whomhe also was a contemporary with, from Spain by origin, the firstinhabitants of which were Celtiberians, i.e. a mixture of Celts, aGermanic population, and Iberians, the local population, T.'s N.) tookdelight in an amazing study of novelty, based on some absurd phrases,neither heard by anyone nor used by other \\Titers. By the words subaureo veluti coelo ("like being under a golden sky"), it is understood,exactly how I said here above, Wilma veluti specula ("like some finalimages") and in the same way in many other places. In the old codices itis used veluti, and I \\Tote that way often, since it means exactly thesame thing as uti ("like", in the same way", "as").

13. In Persian we have pas = "spreading", and by the words zyjapas it is understood "light spreading" (I would like to point out whatwould also Lundius, had he known Romanian, how close is the Persianzyja to the Romanian ziva, a word that among the Persians cannot cometo, but from the Getae, who have lived in olden times for a while aroundthe river Oxus, today Amudaria, giving the places there Geto-Daciannames ending in -dava. -pora, -aria, the hydronymous Amudaria beingan example; that is why certain Romanian historians, among who alsoMihail Kogalniceanu, in his Histoire de la Valachie..., draws theconclusion that the Getae would have come from Persia, T.'s N.)

14. Thvsius (Ad Justin., lib. II, c. 11) claims the poet Orpheuswas a Thracian or Scythian; Clemens the Alexandrine (c. I) asserts theGreeks have taken a great deal from the Scythians (just like Herodotus, afew centuries before, exemplifying, first of all, the gods, i.e. the so-called gods, T.'s N.)

15. Neptune was called the Aegean, after the name of a city inEuboea, where was also a temple of Neptune, i.e. Neptune the Aegean;hence the name of the Aegean Sea. See also Pliny (N. H. IV, c. 11);some believe that from King Aegeus, others from Aegeea, the queen of


Amazons; wave sounding Neptune (Neptunus undisonus), in fact comesfrom the Getic name Aegeus, i.e. that who reigned the earth county bycounty, Aegis, i.e. the Pelasgians as ones having the largest empire,ruling over all peoples on the globe, an effect to which all the poetsagree, among who Propertius, too (lib. II, Ad. Cynth. 19), who says,"That god reigns both over the lands and sea waves". To him it has beenattributed alike the trident, as submitted in the foregoing, based on trineset 111711S. Because to him are attributed three daughters who in thewintertime rouse the winds, causing tempests, according to Herv. Saug.(C. XV, p. 145). Beside those mentioned above by Pliny, also honouredare the Getae, the Scythians, even the Sythons, i.e. singer Orpheus'parents: in our old incunabula they are sometimes called Sillier.

16. Cicero (Orat., p. m. 331), when speaking about the Romanvictory over the Carthaginians, writes Cartaginem and not Carthaginem,Cetegos and not Cethegos, Otones and not Othones, triumpos and nottriumphos, triompare and not triumphare; (Lundius deems yet as moreaccurately would have been triumfinn and triumfare, than triumphumand triumphare, as by right, the very erudite scholar Lansius claims (itshould be noticed here that the matters stand exactly like in Romanian,which entitles us believing that the Romans took that word from theGetae; maybe that is also the case with dies, passed through theintermediate form of dziez from ziva, calling as a witness the Persian, inthe case discussed here above, T.'s N.); the ancients, as proved by theinscriptions, wrote triompom and triompare (the case being somehowsimilar to that in Ovid's Ponticae of Alba-Julia, but also by the languagespoken until today in some regions, especially in Moldavia, offer anextra reason to support my ideas, T.'s N.)

17. (Geog., lib. VII, p. m. 297 and the following) « Karapxag pevlepea icaraoeiyaz rov paAlo-ra ripopevov rap avrozg (Scow pera ravraKai beov rpoo-ayopeuSqvai» = "Him, Zamolxis, they regarded as a firstarchbishop of the Getae, who was very holiest, and thereafter, they spokeabout him as a proper god."

18. According to Pliny (N. Hist., lib. XXIII, last cap., to theend) he says, "From the same fruits they prepared a drink called Zythumin Egypt, Coelia and Ceria, in Spain, cervisia and in many other ways,in Gaul and other Roman provinces, the foam which women used fortheir complexion; it was also called Celia."

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19. That is why Lucanus (c. I, De bello civili, p. m. 20) says,"Indeed, these are peoples belonging to the Nordics who, defying thedeath, have no fear for a hard life and full of power in their hearts, asthey are, capable of death, live on, even after their death."

20. A. Hirt. Pansa not only in Cicero, but also in Pliny recordsnovissimeque ("and what is newer") "I manufactured" a Past Tense ofthe wars of Alexandria (ab rebus gestis Alexandriae confect); and Virgil,"It was the lightning which remained an imperfect part, since thrownfrom the whole sky onto earth, it gave birth to many things".

21. Socrates, according to Xenophon (Morab., lib. II, p. m.807), says, «zapa mow avOpcotrozg xponov voic*rat roux OEOKCT13E1V.OVKOVV Kat yoveac: laV gavraxovv vomicerat; Kai TOUTO EMI "Inthe laws of any people, first comes the advice to honour the gods.Everywhere in the world, such right, to respect our parents, haspreserved, hasn't it? Just that supports the jurisdiction.")

22. Plutarch recounts,

Tavrov ecru ro encreat OECD Kat ro zezOccreaz Loyco»("Follow the same God and the voice of reason.")


To the most brilliant man, erudite Lord CAROLUS LUNDIUS,professor of law sciences and Government judge, my old chap,

God Give You Health!

I see very well that you are dealing with Zamolxis, and not without a lotof spiritual delight; "You, true friend, our Zamolxis, kept for ages in thedark, even buried, there He is brought to light by You and in a certaindegree from the Inferno. I congratulate the Fatherland for that Fruitpulled out from the Darkness and I congratulate You for your brilliantefforts, to which I only got left to say, exceptional and exceedinglyfertile.

I congratulate You from my whole heart for the endeavour Youmade to clear up that phenomenon and which cannot quite be rewardedeither with all the goods or by singing the praise of Your respected nameenough. A lucky destiny has accompanied You, for You having beenable to handle such a praiseworthy subject and make it known to theliterate world in such a happy manner. May the Innocence be with Youfor the rest of Your life; may the Holy Care for Justice and Equitysmarten up You; may the judgements rendered by You with a judge'swisdom accompany You, in Your most difficult cases, the ratification ofwhich may remain valid. Live on healthy, very cautious man. I presentmyself to. our old city of Uppsala with my soul and my writing. TheCalends of January MDCLXXXVII AD

Yours, as always before, Joannes Axehielmus, High Judge,

Royal Assessor & P. C. R. A.

//


POST SCRIPTUM

Whence I expected the translation to appear in New York, where

Dr. Savescu had a very pertinent secretary according to His goodness -

surprise! it finally appeared at Axa Publishing House in Botopni,

where, lacking a possibility to incorporate and render the Greek fonts,

they have resorted to having them transcribed in the Latin alphabet, and

therefore with many errors leading not seldom to a damage of thephonetic discourse. Referring to the Ministry of Culture, the Deputy

Minister deemed fit to have a new edition issued at a publishing house

able to reproduce the Greek fonts and on the same occasion havecorrected also the chapter locations, and have also included certain

skipped passages, among which the Hymn To The First GeticLawmakers.

Maria Crisan (M. A.)


De acela§i autor:

Getia Minor in scrisorile din exil ale lui Ovidiu, Milano, F. E. D., 1980Publius Ovidius Naso, Historisch-geographische Referenzen in

Tristia und Pontica, Dusseldorf, Aouane Verlag, 1993.Die Lage der antiken Stiidte Troja und Theben aus Bootien in der

Bronzezeit, Targoviste, Macarie, 1997.Arta poetics la George Cobuc, Bucuresti, Crater, 2000.Aristofan, Serbarile in cinstea Demetrei a Persefonei. Traducere,

prefata note de Maria Crisan, Bucure§ti, Crater, 2000.Aristofan, Cavalerii. Comedie in cinci acte. Traducere, prefata note

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