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Saxo Grammaticus on Slavic Pre-Christian Religion (a new translation of the relevant fragments)

Among the literary sources on the pre-Christian religion and mythology of the Slavs, the Western, German-Danish, and Latin texts, while predominantly highly fragmented and biased, distinguish themselves when compared to the Arab and Old Rus'
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  Please carefully review your Digital Proof download for formatting, grammar, and design issues that may need to be corrected.We recommend that you review your book three times, with each time focusing on a different aspect.Once you are satisfied with your review, you can approve your proof and move forward to the next step in the publishing process.To print this proof we recommend that you scale the PDF to fit the size of your printer paper. Check the format, including headers, footers, page numbers, spacing, table of contents, and index.Review any images or graphics and captions if applicable.Read the book for grammatical errors and typos. 123 Digital Proofer  Saxo Grammaticus on ... Authored by Stanislaw Sielicki6.0" x 9.0" (15.24 x 22.86 cm)Black & White on White paper36 pagesISBN-13: 9781514647646ISBN-10: 1514647648 Saxo Grammaticus on Slavic Pre-Christian Religion  The Relevant Fragments from Book XIV of Gesta Danorum     Translated by Stanislaw Sielicki Corrector N. Christie  Copyright © 2015 Stanislaw Sielicki  All rights reserved. ISBN: 1514647648 ISBN-13: 978-1514647646 CONTENTS PREFACE 1  THE TEXT 3 Because the people of Arkona… [Having] seen that, [though] before Dambor …  At night Absalon had returned… Having interrupted this dispute… Meantime, Duke Henry the Lion… It [Arkona], being located on an elevated place…  The next day, the population [of the island]… Meanwhile, the population of the city made…  To confirm the loyalty of the people…  The next day, Esbern and Sven… It [Karentia], surrounded by marshy abysses…  Three remarkable, very impressive temple… 3 4 5 6 6 8 11 16 17 18 21 21 BIBLIOGRAPHY  27  ABOUT THE AUTHOR 30    1 PREFACE  Among the literary sources on the pre-Christian religion and mythology of the Slavs, the Western, German-Danish, and Latin texts, while predominantly highly fragmented and biased, distinguish themselves when compared to the Arab and Old Rus' sources by their relative scrupulousness and less obvious agendas. Even in the backdrop of the other Western sources, accounts of Saxo Grammaticus are especially characterized by the detailed and rigorous descriptions and the minimal use of ideologically motivated narrative instruments. Unfortunately, the English translation of book XIV, Gesta Danorum  ,  written by Erik Christiansen, is highly difficult to access. As well, Oliver Elton's translation of certain parts related to the topic fragments, included in his edition of books I-IX, lacks a desired level of accuracy in the details of the cult description. The following translation, with all its imperfections, is intended to make Saxo Grammaticus' texts more accessible for a wider circle of readers, both specialists and not; present frequently overlooked fragments; and correct some of the errors, traditionally creeping from one of the Saxo's account overview to another. The Latin srcinal accompanies the translation, and an attempt was made to preserve the srcinal structure of the text in English translation as much as possible  without impeding its semantics and the ease of understanding.  Another goal of this translation is to give a second possible reading to vague fragments, comparing to existing translations, without  Stanislaw Sielicki 2 penalizing the accuracy. 3  THE TEXT ... (, Holder 444.29-37) [1] Because the people of Arkona, neither having gathered enough troops to conduct the war, nor having found a sufficient place to amass auxiliary forces, surrendered to the necessities of life; and, having promised [to the Danes] to convert to Christianity, they surrendered. However, the statue, which they adored, [the people] retained, [because] the Danes let them. [2] For this statue, related to frequently celebrated services of the civic religious rites observed in the particular city, was falsely named after Saint Vit. [3] That preservation [of the statue] caused so that common folk did not completely reject traditionial religious mores. [1] Igitur Archonenses, cum nec vires conserendi belli haberent neque locum ad contrahenda auxilia suppetere cernerent, necessitate victi salutem et in Christiana sacra transitionem pacti, statua, quam venerabantur, retenta, Danis se tradunt. [2] Erat enim simulacrum urbi praecipua civium religione cultum crebrisque  finitimorum officiis celebratum, sed falso sancti Viti vocabulo insignitum. [3]  Quo asservato, oppidani veterem sacrorum morem penitus abrogari passi non sunt. (, Holder 444.37-445.6). [1] Therefore, having first requested a ceremonial rite of washing out  Stanislaw Sielicki 4 [sins], [the people of Arkona were] urged to [proceed] to a large body of water—a showing of religious zeal of neophytes, though under it displayed religious weakness, [for they had just] refreshed [their] siege-weary bodies. [2] As well, an instructor in the divine religious matters had been given to the people of Arkona, who taught them the life of religious rites observance, and corrected newly re-appeared rudiments of the [old] cult. [3] However, after Erick and the instructor left, [the observance] of religious rites was interrupted. [4] Following [the departure], the people of Arkona, having betrayed hostages, returned to the srcinal rites of the statue, thus rejecting the divine faith [that had been] given [to] them. [1] Primum itaque sollemni ritu prolui iussi, stagnum maiore pellendae sitis quam initiandae religionis ardore petentes, sub specie sacrorum fessa obsidione corpora refecerunt. [2] Datur Archonensibus pariter rerum divinarum antistes, qui et iis cultioris vitae formam praescriberet et novae religionis rudimenta contraderet. [3] Sed post abscessum Erici cum antistite pulsa religio. [4] Siquidem Archonenses, abiecta obsidum caritate, pristinum statuae cultum repetentes, qua fide divinum susceperint, prodiderunt. ... (, Holder 517.23-37) [1] [Having] seen that, [though] before Dambor [had] humbly begged for peace, [instead] he [now] offered it to both sides under equal conditions. [2] In addition, he requested Absalon's intervention in the king's matters. [3] Being asked a confirmation in the sincerity of his requests’ aims, he offered to conduct a local pledge, in which a stone  was thrown into a body of water to be consumed by it. [4] The barbarians’ superstitious rite, [which Dambor] offered to perform,  was to contemplate over the prophecy of the waves; if a treaty is [to be] forgotten, the sinking of the stone will foretell the doom [of the  violator]. [5] However, Absalon dismissed the colorful superstition as nonsense in such serious matters, and, demanding hostages, in no  way agreed with Dambor’s request for a mutual exchange. [6] Finding that [request] unappropriate, Absalon asserted that the Rugians were not accustomed to take the Danes as hostages, and, in opposite, used to send the Danes ships with money and supplies, while the Danes Saxo Grammaticus on Slavic Pre-Christian Religion 5 do not remember having ever granted such a service to the Rugians even once. [1] Quod videns Domborus pacem, quam ante supplex petiverat, sub aequis tantum condicionibus offerebat. [2] Ceterum Absalonis apud regem interventum  poscebat. [3] A quo oblationem suam liquida fide prosequi rogatus, pignoris loco lapillum se aquae iniecturum asseruit. [4] Siquidem icturis foedus barbaris religioni erat calculum in undas conicere seque, si pacto obviam issent, mersi lapidis exemplo perituros orare. [5] Sed contra poscente obsides Absalone  fucosaque superstitionum mendacia in rebus seriis recipienda negante, haudquaquam Domboro mutua petendorum obsidum fiducia defuit. [6] Quod  Absalon indigne ferens, Rugianos non solum obsides Danis, sed etiam pecuniam cum supplementis classis transmittere solitos asseverabat, cum Dani nihil tale Rugianis umquam a se concessum solutumve meminerint. ... (, Holder 523.39-524.9) [1] At night Absalon had returned, while the king [Waldemar], still long sleepless, was in the torment of delay and waiting. [2] Whom [he, the king] received with joy, [and] his ship, which [he] considered not having necessary navigational qualities because of its size, sent home, and [Waldemar] moved on to a somewhat smaller ship, transferring it to the lake, [and he] sent into a raid Sven's two suitable ships to the long, shallow marshy pool. [3] As well, [he encountered] the city of Rostock, [whose] population was not cowardly; [still,  Waldemar] burned without troubles. [4] Their statue, which simple people think of as a heavenly divinity, and giving it divine honours, [he] committed to burning. [1] Noctu redeunte Absalone, rex adhuc insomnis diutinam eius moram angore et vigilia prosequebatur. [2] Quo excepto gavisus, liburna sua, quod ob  granditatem navigationi inhabilis videretur, domum remissa, in aliquanto minorem se contulit; eaque ad lacum devectus, Sunonem binis instructum navigiis in longinquos paludis recessus praedatum mittit. [3] Urbem quoque Rostock, oppidanorum ignavia destitutam, nullo negotio perussit. [4] Statuam etiam, quam gentis profana credulitas perinde ac caeleste numen divinis honoribus  prosequebatur, incendio mandavit.
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