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            [Note:  All Basque words are in Italics and Bold-faced Green]

 

 

THE AURAICEPT AND LANGUAGE 1

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BENEDICTINE CLERGY IN IRELAND

 

          When the Benedictine clerics arrived from the continent, they entered the thriving country of Ireland with its ancient civilization Nyland (2001). They also found the Gnostic Christian church already firmly established and actively spreading its Gospel. The level of education, the quality of the arts and the vibrant energy of life was at a far higher level in Ireland than anything the orthodox Christian monks had experienced on the continent. It was into this happy and caring civilization that they had been ordered to introduce their own more primitive brand of civilization and learning. This was an embarrassing situation because the Benedictine monks at first had far more to learn than to contribute. They started by establishing themselves in monasteries such as the ones in Bangor (County Down) and Clonmacnoise (County Offaly).

 

          Slowly they introduced the idea that this creative and energetic civilization had been brought to Ireland by "Celtic immigrants" from the mainland, some 600 or 700 years before. It didn't matter that these Celts had only migrated as far as southern England and had never set foot in Ireland or that the true Celtic culture on the continent was in fact quite primitive compared to that of the Irish. Herodotus, who had given the Celts their name "Keltoi", didn't speak highly of them because the name translates to: "Worrisome, meat-eating savages" from: .ke-el.-.to-o.i, oke-eli-ito-ohi: okela (meat) elikatu (to nourish) itoaldi (worrisome) ohil (savage). Julius Caesar, who was in close contact with the real Keltoi, supplied us with many Keltic names in his book "Conquest of Gaul," and not a single one of them can even remotely be considered related to Gaelic; they are all made up with the use of the Ogam formula and all can be translated with the Basque dictionary. In order to develop the respect they traditionally demanded, the clerics somehow had to convince the Irish people that their North African based culture had originally been inferior to what the Celts had brought from the continent. In that untruth they succeeded beyond expectation because even today many Irish proudly call themselves Celts, even though there is not one shred of evidence anywhere that the Keltoi ever reached Ireland.

 

IRISH LEGENDS

 

          The Forfeda additions to the original Ogam alphabet had helped to open the way to the creation of the new "Celtic" language as described in the Auraicept na n'Eces. The Gnostic missionaries had already introduced the formerly sacred Ogam writing to the Irish people some 300 years earlier as a monument script, and they used it to spread the Gospel. The later arriving monks from Rome used the script at first for the same purpose but quickly started work to replace the "iron" language with a new language. When after several years of linguistic work the new "Celtic" language was far enough developed to be used for literary purposes, some Benedictine monks started to record the very large store of Irish legends and popular wisdom, which had up to then been orally passed from generation to generation. Any knowledge about the elaborate traditions and festivities of the previous Ashera religion and culture, as well as memories of the outstanding women who had guided this civilization, the fact that this had been a peaceful, egalitarian and self sufficient society of communal solidarity, all this was eliminated to be lost forever. What remained of the ancient Irish treasure trove of memorized myths and legends, practical knowledge and religious wisdom was sifted, scrubbed, mutilated, rewritten and finally translated into the new fabricated "Celtic" language and the final product was then collectively named "Celtic legends". Conflict and glorification of war was introduced (on paper) as part of the Irish heritage, a civilization which had neither weapons of destruction nor defensive structures. A few names of remarkable women survived, such as Queen Medb and Derdriu, but they became portrayed in a negative and abusive light. Male prowess in contest, defending helpless maidens in distress, berating "unfaithful" wives, tales about ugly witches, anything that helped to put women in subordinate or despicable positions, it all made good grist for the monks' literary mill. Irish mythology had become patterned by church authority and therefore no longer emerged from that once glorious Irish civilization.

 

          However, memorized traditions are far more durable than parchment and vellum and some Irish bards continued to tell the ancestral legends to their children, the way they had been told before the coming of Christianity. A few years ago in Conamara one of these men, with a treasure of such legends in his head, was telling them to his cows as he lovingly brushed them at night in the barn. His cows were the only audience he had left until some knowledgeable person heard about him and captured on his tape recorder the treasures the bard had to offer. In this way, some original legends and songs have still survived the otherwise well-meaning but misguided censors.

 

 

ABOUT THE AURAICEPT

 

          The Auraicept na n'Eces is an astonishing book. The meaning of its name has been generally accepted as: "The Scholars' Primer". Calder calls it the "Handbook of the Learned", but ever since it was printed in 1917 the book has been subjected to a variety of choice derogatory comments. Very few modern academics had anything good to say about its contents. This was in stark contrast to the Middle Ages when the book was being held in very high regard as a study book for monks, it being required reading. Why the switch from being regaled to reviled? Did the early teachers know something about the Auraicept that our modern linguists didn't, or didn't want to, know? It certainly looked like it because, just like they did with the Ogam inscriptions on stone, our university linguists had somehow decided among themselves that the Auraicept was written in Celtic, which it wasn't. Instead the Auraicept is written in coded Basque, which may make it the oldest Basque language book known. To substantiate this statement here follow some translations from the Auraicept na n'Eces, using the Basque dictionary, starting with the name itself:

 

AURAICEPT NA N'ECES Aura-ike-ep.-.t.-.na-ane-ese-ez:

Aura        aura        aurrea artu           take the initiative!
ike           ike           ikerpen                  research
ep.           epai         epaiaulki                tribunal
.t.            aito         aitortu                   to declare
.na           ona         anargarri               acceptable
ane          ane         anega                     measure
ese          ese          esetsi                     to attack
ez.           ez            ezjakintasun          illiteracy
 
Take the initiative! The research tribunal has declared acceptable the measures (needed) to attack illiteracy.
 

 

TRANSLATION PROBLEMS

 

          There are two versions of the Auraicept, the first one, starting with line 1 in Calder's compilation, came from the Book of Ballymote. The second version, starting at line 2260, was copied from the Yellow Book of Lecan. Both originals are located at Trinity College in Dublin. Version 1 starts with: (line 1)

 

           Incipit Auraicept na nEges .i. eraicept, ar er gach (2) toiseach. Cid dianad toisseach seo? Ni ansa. Don tebi (3) rotebed isin Gardilg, uair is ed toisseach arricht la Fenius (4) iar tiachtain din scoil......

 

          This was translated by Calder as:

 

          "Incipit Primer of the Poets, that is, eraicept, beginning of lessons, for every beginning is er. To what is this a beginning? Not hard. To the selection that was selected in Gaelic since this is the beginning which was invented by Fenius after the coming of the school with the languages from abroad ....."

 

          Version 2 starts with: (line 2260)

 

           Incipit eraicept na n-Eiges .i. eraicept, uair er gach (2261) taoiseach: aicicht dono .i. icht aici, ar is i n-aici bios in (2262) deisgiopul agin maigister; no dono aicept, id est acceptus, (2263) airiti cugad.....

 

          Calder provided no translation for the second version. Edo Nyland tried both and found that the second version makes good sense when translated with the Basque dictionary. He had trouble with version one that may have been written from memory. The "c" usually stands for "k", but sometimes for "s". A slash (/) is inserted where the vowel linking is interrupted. Version 2, line 2260:

 

Insipit eraikept.


in.        ina          
inauguratu            to open, to start
.si        asi           asipen                    basics
ipi        ipi           
ipini                       to supply, to give
it./       itu          
itundu                    to be advised
era      era           
eraz                      according to
ike       ike          
ikerpen                   research
ep.       epa        
epai                        decision
.t.        atu         
atutxa                     better world

 

I start with giving you the basics. Be advised that according to the research this decision (will lead) to a better world.

 

                                na n-Eiges .i. eraikept,
.na   ona                onartu                    to approve
.n.     ane              
anega                     measure
e.i    ehi                 
ei                            certainly
ige     ige               
iges egin                to flee
ez/     ez               
ezjakintasun          illiteracy
.i.      aie                 
aienatu                  to disappear
era    era                
eraz                       according to
ike    ike                
Ikerpen                  research
ep.    epa              
epai                        decision
.t.     atu               
atutxa                    better world

 

The approved measures (will) certainly (cause) illiteracy to flee and disappear. According to the research this decision will (create) a better world.

 

                                  uair. er gakh
u.a     uha                uhaska                 reservoir
a.i     ahi                  
ahitugaitz            untiring, enthusiastic
ir./     ira                  
irakatsi                 to educate
er./    eri                  
erri                      people
.ga    ega                 
egarri                   strong desire
ak.    aka                  
akabu                   superior
.h./    ahi                 
ahitugarri             ending, outcome

 

With an enthusiastic reservoir of educated people who have a strong desire (to work towards) a superior outcome.

 

                        taoiseach: aicicht , line 2261.
.ta      ita               itaundu                  to question
o.i     ohi                
ohi izan                  in the habit of
ise     ise               
isekatu                   to criticize
ak.    
aka                akastun                  faulty
.h.    
aha               ahalegin                 attempt
a.i     ahi                
ahituezin                constant
isi      isi                 
isil                           quiet
ik.     ika                
ikasketa                 study
.h.     aha              
ahalguzti                Almighty
.t./     ate             
aterbe                    protection

 

 

By being in the habit of questioning, by criticizing faulty attempts, by constant quiet study under the protection of the Almighty,

 

                           dono .i. icht aici, ar is
.do       ido             idoro                           to discover
ono      ono            
onon                       exquisite, superior
.i./       oia             
oialdu                     to weave, to assemble
ik.       ika              
ikaskera                 learning method
.h.       aha            
ahalegina               to attempt
.t.        ata            
ataurre                  Introduction
a.i       ahi              
ai                           I hope, I have a strong desire
isi/      isi               
isilik                       quiet
ar./      are           
arrera                     acceptance
is.       isu              
isurgarri                 fluid, smooth

 

 

By discovering exquisitely assembled learning methods (with which) to attempt the introduction, I have a strong desire for quiet and smooth acceptance.

 

          The difference between Calder's and Nyland’s translation is rather startling. There is not a single word of agreement, except that both are talking about language. There seems to be no indication that the introduction of the new Celtic language was accepted smoothly. The fact that the original tongue was still understood around 1800 A.D. (to be discussed later) probably means that there was substantial and long-lasting resistance. However, there was no such doubt about acceptance in the mind of the cleric who wrote:

 

Beithe-luis nin (lines 1057, 1134, 4013):
.be     obe            obetoezin      perfectly
ite/     ite         
itegun              work performed
lu       ludi           
ludi                 world
is./     isi           
isilean              hidden from
ni       ni            
ninikatu          to take root
in/      in             
inguru            vicinity

 

Work perfectly performed, hidden from the world, will take root in the vicinity.

 

          The Auraicept probably started as an operations manual for the Benedictines, written in the original language of the Irish people, which closely resembled the Basque of today. When the monks began work on the creation of the new language, they abbreviated words belonging to the indigenous language, following the example in the Auraicept. The letter combinations thus obtained were agglutinated into words, many vowels were eliminated and then, to confuse things even more, unrelated vowels and some consonants, mostly h's, were thrown in to make the new words pronounceable and new meanings were invented for the product. When this language had been sufficiently developed, it was given the name "Celtic Language". No other language has been manipulated so effectively to hide its Basque heritage as Celtic. The Auraicept was retained in the simple abbreviated and agglutinated condition, without the extra embellishments, which would have made it look and sound like "Celtic". Thus the ancient book was turned into a challenge for the testing of scholars and must have given Calder some sleepless nights.

 

          Many of the Basque sentences in the original manual were condensed with the Ogam formula and retained as names. Even the best Celtic scholars like E.C.Quiggin and Malcolm MacFarlane, assisting George Calder in this difficult task, were often at a loss as to the meaning of these names, many words, whole sentences and even pages. Yet, they somehow managed to translate some of the books but their work will need a thorough review, as these examples show. The care with which Calder ensured the accurate reproduction of the original document, in spite of his doubts about its accuracy, is applauded. It gave others a chance to do their share in unraveling the puzzle he made available to us. Here are some sentences which were agglutinated into names:

 

Briartharogam. .b.-.ri-ar.-.ta-aro-ogam (lines 47, 50, 5528 etc).(BR)
.b.        abo            abonau                    approve of
.ri         ori             
oritzi                        give advice
ar.        ara           
arrazoiak                 to explain
.ta        ata             
atalbako                 in simple manner
aro       aro             
arro                        proud
ogam    ogam        
Ogam                     Ogam script

 

I approve of, give advice and explain in simple manner the proud Ogam script.

 

Goidelic. (2282 etc.)
According to Webster the word "goidelic" means: "the division of the Celtic languages which includes Irish and Scottish Gaelic and Manx". The translation of the word tells another story:

 

.go    ego                   egokialdi                  good opportunity
ide     ide                 
ideiatu                       to invent
eli      eli                   
elizako                      church
ik.     ika                   
ikasgo                       teachings


Good opportunity to invent church teachings.

 

Berla Fene(1302).
.be           obe          obetoezin                 perfectly
er.               ere      
ereduztatu              to adapt
.la           ela           
ela                            word
af.            afa          
afa                           happy
ene             ene      
enetan                    every time

 

A perfectly adapted word (makes me) happy every time.

 

Iarmberla (1304).
i.a     iha                 ihardun                  to keep busy
ar.    
ara               arazo                        task
.m.    
amo               amodiozko             loving
.be    obe              
obetu                       to perfect
er.    
ere               ereduztatu              to adapt
.la     ela                
ela                          word

 

We keep busy with the loving task of perfecting adapted words.

 

Berla na filed. (McManus 8.3).
.be      obe              obetuezin         perfectly
er.      ere               
ereduztatu       to adapt
.la      ela               
ela                    word
ana    ana             
anaidi                religious order
af.     afa                 
afa                   joy
ile      ile                  
ilezin               everlasting
ed.     ede             
eder                 satisfaction

 

Perfectly adapted words are the religious order's joy and everlasting satisfaction.

 

          These remarks clearly indicate the concentrated effort that went into the creation of the new language. As long as Celtic was still in the developmental stage, the Benedictine linguists made good use of the writing system of the pre-Christian clergy.

 

 

VIKING ATTACKS

 

          The monks doing this work were often living and working among an uncooperative, even hostile, population that did not hesitate to call upon relations and friends for help. That help eventually came in the form of highly destructive Viking raids that devastated the monasteries repeatedly. The aggressively advancing monk/missionaries, with their religion-, culture- and language-destroying activities, were a threat to the ancient civilization. This trend had to be stopped at all cost. With the help of the Vikings, this full-scale religious war lasted for centuries. The Vikings, themselves belonging to a caring and civilized society, never attacked the common people but these didn't write the history. The monks, however, did and in writing their own version gave themselves a holier-than-thou [biased] image while making the Vikings the epitome of brutality and savagery. The following is an example of the monks' style of history writing in the Auraicept:

 

          og-uaim do-berait na filid forsin filideacht trid, ar is fri fedaib toimsither Gaedelg icna filedaib (5479-5481, p272), which Calder translates as:

 

          "oguaim, perfect alliteration which the poets applied to poetry by means of it, for by letters Gaelic is measured by the poets".

 

          How Calder came to translate the sentence in this manner is not explained, however, it doesn't appear to make much sense. A very different translation is obtained by using the VCV Formula. The event described in such spiteful language probably took place in the 9th century but which monastery was involved is not explained; it may have been Bangor, located near the ocean, which we know was targeted several times. The translation also indicates that this was a repeat attack.


og.     ogu              oguzi                 yell out loud
u.a     uha              
uhalde              deluge
a.i      ahi               
ai                       grief
im./    imi              
imitazio             reproduction/repeat
.do/    odo             
odolkeria          butchery
.be     abe             
aberezko           brutal
era     era             
eraso                 attack
it./      ito              
itotzaile            murderous

 

With loud yells, the deluge of grief was repeated with brutal butchery and murderous

 

 

.na/        ana          anaidi         religious brothers
.fi            ibi             ibili             to be
ili             ili             ilintitu         set on fire
ide/        ide           -ide             companions
fo            fo             formal         good
or.          oro           orrolari       scream
.si           osi            osintsu       piercing
in./         ino            inon            any place, everywhere
 
attack on the brothers who were set on fire with their good companions amid piercing screams everywhere.
 
 
fi          fi                 fite                           quickly
ili         ili                  ilinti                         firebrands
ide       ide               idekidura                 opening
ak.       aka              akabu                      death
.h.        aha             ahapaldi                  injury
.t.         ato             ator                         come!
.t.         oto             otoikatu                  to pray
.ri        ori                oriska                      yellow
id./      ido               idor                         cruel
ar.       ari               arimagalduko          ruthless
is.       isi                 isilume                     bastard
.f.        ifa                ifar                          northern
.ri        ari                arima                       soul
.fe        ife               ifernu                      hell
eda      eda             edaritxar                 poison
ibi        ibi                ibili                           to be
 
Fire brands were quickly (thrown into) the openings to cause death and injury; Come!  
We prayed that the souls of the yellow, cruel, ruthless northern bastards be poisoned in hell.
 
 
.to        ito              itomen                     anguish
imi       imi               imintzio                   gesture
.si        isi                isilean                      silently
it.        iti                itxi                            to abandon
ihe       ihe              ihesleku                    shelter
er.       ere             erre                           to burn
.Ga      ega             egan egin                 to escape
ede      ede             edegidura               opening
elg./     elga           elgarrekin                together
ik.       ika               ikara izan                 to tremble
.na/      ana           anaidi                       brothers
fi          fi                fidatu                       to trust
ile        ile               ilezin                        forever
eda      eda            edade                       judgment
ib.        ibe              ibeni                         to place
 
With anguished gestures the trembling brothers silently abandoned the burning shelter 
to escape together through an opening, placing trust in (His) judgment forever.

 

 

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