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

 

THE LITERARY TRADITION AND *
THE AURAICEPT

(Contact)

 

 

THE BENEDICTINES ARRIVE IN IRELAND

 

          When the Benedictine monks arrived from the continent, they entered the thriving country of Ireland with its ancient civilization. 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 monks 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.

 

COLLECTING 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 formerly sacred Ogam writing had already been introduced to the Irish people by the Gnostic missionaries, 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.

 

 

SOME COMMENTS CONCERNING 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.
 

 

A SERIOUS PROBLEM WITH TRANSLATION

 

          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 monk 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.

 

 

THE VIKINGS ATTACK A MONASTERY

 

          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.

 

 

     Bibliography

 

==========================================

 

 For further detail, please refer to:

 

          Nyland, Edo.  2001.  Linguistic Archaeology: An
               Introduction.   Trafford Publ., Victoria, B.C., Canada.

               ISBN 1-55212-668-4. 541 p. [ see abstract & summary]

 

          Nyland, Edo.  2002.  Odysseus and the Sea Peoples: A

               Bronze Age History of Scotland  Trafford Publ., Victoria,

               B.C., Canada.  307 p.   [see abstract & summary].

 

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