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<p>--- In <a href="mailto:gothic-l%40yahoogroups.com">gothic-l@yahoogroup<wbr>s.com</a>, "ualarauans" <ualarauans@<wbr>...> wrote:<br>
><br>
> --- In <a href="mailto:gothic-l%40yahoogroups.com">gothic-l@yahoogroup<wbr>s.com</a>, "llama_nom" <600cell@> wrote:<br>
> ><br>
> > [...]<br>
> > Thanks for all your eagle-eyed observations!<br>
> <br>
> Well, since I am obviously commended (arins augo! I'm flattered <br>
> and blushing) I feel ready to drop in some more... eh... remarks.<br>
> <br>
> /allaim inu hrabna/ "for all but the raven" probably I fail to see <br>
> something which is evident allaim inuh (Walha)hrabna, but if it is <br>
> the preposition inu(h) "without" it should govern accusative. Maybe, <br>
> allaim alja hrabna with alja "except"? Or niba(i)?<br>
<br>
You're right, as usual :-) I've replaced 'inu' with 'alja'.<br>
<br>
> Awimundus (PN). Thinking of niuja-satižs (but niu-klahs) I wonder <br>
> could the name be occasionally spelt *Aujamundus or even *Aumundus?<br>
<br>
Well, we have got 'awiliudon', supposing the first element of that is<br>
from the same root?<br>
<br>
> /Jah miž unhulžom aržu nemun/ "And with fiends they dwelt" iirc <br>
> Jordanes' point was that the demons were actually male (incubi). Miž <br>
> unhulžam (dat. pl. masc.)?<br>
<br>
Changed to 'unhulžam' as you suggest to emphasise that they're male.<br>
<br>
> /fulk unkausiž jah faurhtjando/ "a force untried and fearful". I'd <br>
> just like to ask whether fulk unfraisan could be equally possible (I <br>
> translated inexpertus exercitus as unfraisans harjis in the Attilae <br>
> alloquium. Maybe I should change it to unkausižs)?<br>
<br>
I think either would fit the meaning (cf. 2Cor 13:5), but I've changed<br>
to 'unfraisan' for the sake of the extra gratuitous alliteration.<br>
<br>
> /Hilms gulžahrudans im ana haubiž ni sat/ "No gilt helm sat upon <br>
> their heads" ana haubida (dat. sg.)? Or maybe ana haubidam (pl.)?<br>
<br>
Changed to 'Hilms gulžahrudans / ni sat ana haubida im'. I think<br>
'haubidam' would be possible, but for singuar, see 'ni indrobnai izwar<br>
hairto' = hUMWN hE KARDIA (J 14:1); 'iž hairto ize' = hE de KARDIA<br>
AUTWN (Mk 7:6) = KJB 'their heart' = Icelandic 'hjarta žeirra'. <br>
Google turns up lots of examples of Icelandic 'ķ/į/yfir höfši žeirra',<br>
and in st. 60 of the Old Norse Sólarljóš, we find:<br>
<br>
Marga menn <br>
sį ek moldar gengna, <br>
žį er eigi mįttu žjónustu nį; <br>
heišnar stjörnur <br>
stóšu yfir höfši žeim <br>
fįšar feiknstöfum.<br>
<br>
"I saw many dead men who could not take service [with God]. Heathen<br>
stars stood over their head[s], painted with evil letters/runes.<wbr>"<br>
<br>
> /Jus žan ... airlos allai gadaužnand/ "Then all ye doughty ones ... <br>
> shall die" gadaužniž (2nd pers. pl.)?<br>
<br>
You're right.<br>
<br>
> /Ga-nu-riqizjadau himins strelom/ "So let the heavens be blotted <br>
> with the bolts"<br>
> and<br>
> /Inreiradau grundus ... hrussam/ "Let the ground quiver ... with <br>
> [our] steeds" the attested verbs riqizjan and reiran are <br>
> intransitive, and I don't know if they could be used with what seems <br>
> to be dativus auctoris like transitives in mediopassive. Do we have <br>
> any examples?<br>
> <br>
> /Ik žuk nu faigjana wait jah funs haljos/ "I know now that thou art <br>
> dead already and eager for thy grave" funsana haljos? Or it's <br>
> Audika who is eager for Ibra's grave (funs [im] haljos [žeinaizos])?<br>
<br>
I was trying to get across the idea that Audika (indulging in a bit of<br>
traditional flyting before the battle) is telling Ibra that he (Ibra)<br>
is fey, i.e. locked into a feverish or trance-like state of mind where<br>
his every choice seems to bring death closer, as if he's<br>
subconsciously working towards his own destruction, and so there's no<br>
helping him, and it shows in the fact that his mind's on ancient<br>
glories and tales rather than on the practical realities of the<br>
chahged political situation.<br>
<br>
<a href="http://lexicon.ff.cuni.cz/png/oi_cleasbyvigfusson/b0149.png">http://lexicon.<wbr>ff.cuni.cz/<wbr>png/oi_cleasbyvi<wbr>gfusson/b0149.<wbr>png</a><br>
<br>
> /Sijaidu afhugidai?/ "Are ye bewitched?" if this aims at the two <br>
> above, then it should be dual, probably sijaitsu?<br>
<br>
The plural was deliberate. The nameless grey-haired warrior is on the<br>
side of the Huns and Gothic rebels against Airmanareiks. He's<br>
addressing the forces loyal to Airmanareiks, currently holed up in<br>
their fortified settlement (Ibra and his men). I think he's probably<br>
a certain god (harjonds, from the same root as Herjan) who famously<br>
turns up at such moments to ensure the battle goes according to his<br>
inscrutable plans. He goads the defenders into leaving their position<br>
of strength and coming out to fight in the open against superior<br>
numbers; he also drops a hint to the attackers clues about how to get<br>
them out if they refuse (cf. the end of Völsunga saga), although he<br>
knows they won't. The reference to fire and enchantment was meant to<br>
be an allusion to the story in Guta saga of the founding of Gotland<br>
and how the spell that caused the island to sink every day was lifted<br>
with fire; so he's invoking a memory of the very beginning of Gothic<br>
history here at what must seem to the participants as something like<br>
the end.<br>
<br>
> And I'd like to add that I re-read the poem ever again with a non-<br>
> lessening pleasure. Waila gawaurhtes waurstw žata mikilo, Lama!<br>
<br>
Žagk žus fairhaita, Walhahrabn, jah allaim fairni-liužarjam žaim<br>
žizeei *hugisahtins (ideas) ik skandalaus hlaf!<br>
<br>
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