. . . sîn tac piqueme, daz er touuan scal. uuanta sâr sô sih diu sêla in den sind arhevit, enti si den lîhhamun likkan lâzzit, sô quimit ein heri fona himilzungalon, 5 daz andar fona pehhe: dâr pâgant siu umpi. sorgên mac diu sêla, unzi diu suona argêt, za uuederemo herie si gihalôt uuerde. uuanta ipu sia daz Satanazses kisindi kiuuinnit, daz leitit sia sâr dâr iru leid uuirdit, 10 in fuir enti in finstrî: daz ist rehto virinlîh ding. upi sia avar kihalônt die die dâr fona himile quemant, enti si dero engilo eigan uuirdit, die pringent sia sâr ûf in himilo rîhi: dâr ist lîp âno tôd, lioht âno finstrî, 15 selida âno sorgun: dâr nist neoman siuh. denne der man in pardîsu pû kiuuinnit, hûs in himile, dâr quimit imo hilfa kinuok. pidiu ist durft mihhil allero manno uuelîhemo, daz in es sîn muot kispane, 20 daz er kotes uuillun kerno tuo enti hella fuir harto uuîse, pehhes pîna: dâr piutit der Satanasz altist heizzan lauc. sô mac huckan za diu, sorgên drâto, der sih suntîgen uueiz. 25 uuê demo in vinstrî scal sîno virinâ stûên, prinnan in pehhe: daz ist rehto paluuîc dink, daz der man harêt ze gote enti imo hilfa ni quimit. uuânit sih kinâda diu uuênaga sêla: ni ist in kihuctin himiliskin gote, 30 uuanta hiar in uuerolti after ni uuerkôta. sô denne der mahtîgo khuninc daz mahal kipannit, dara scal queman chunno kilîhaz: denne ni kitar parno nohhein den pan furisizzan, ni allero manno uuelîh ze demo mahale sculi. 35 dâr scal er vora demo rîhhe az rahhu stantan, pî daz er in uuerolti eo kiuuerkôt hapêta. daz hôrtih rahhôn dia uueroltrehtuuîson, daz sculi der antichristo mit Eliase pâgan. der uuarch ist kiuuâfanit, denne uuirdit untar in uuîc arhapan. 40 khenfun sint sô kreftîc diu kôsa ist sô mihhil. Elias strîtit pî den êuuîgon lîp, uuili dên rehtkernôn daz rîhhi kistarkan: pidiu scal imo helfan der himiles kiuualtit. der antichristo stêt pî demo altfîante, 45 stêt pî demo Satanase, der inan varsenkan scal: pidiu scal er in deru uuîcsteti uunt pivallan enti in demo sinde sigalôs uuerdan. doh uuânit des vilo . . . gotmanno, daz Elias in demo uuige aruuartit uuerde. 50 sô daz Eliases pluot in erda kitriufit, sô inprinnant die perga, poum ni kistentit ênîhc in erdu, ahâ artruknênt, muor varsuuilhit sih, suilizôt lougiu der himil, mâno vallit, prinnit mittilagart, 55 stên ni kistentit, verit denne stûatago in lant, verit mit diu vuiru viriho uuîsôn: dâr ni mac denae mâk andremo helfan vora demo mûspille. denne daz preita uuasal allaz varprinnit, enti vuir enti luft iz allaz arfurpit, 60 uuâr ist denne diu marha, dâr man dâr eo mit sînên mâgon piehc? diu marha ist farprunnan, diu sêla stêt pidungan, ni uueiz mit uuiu puaze: sô verit si za uuîze. pidiu ist demo manne sô guot, denner ze demo mahale quimit, daz er rahôno uuelîha rehto arteile. 65 denne ni darf er sorgên, denne er ze deru suonu quimit. ni uueiz der uuênago man, uuielîhan uuartil er habêt, denner mit den miatôn marrit daz rehta, daz der tiuval dâr pî kitarnit stentit. der hapêt in ruovu rahôno uuelîha, 70 daz der man êr enti sîd upiles kifrumita, daz er iz allaz kisagêt, denne er ze deru suonu quimit; ni scolta sîd manno nohhein miatun intfâhan. sô daz himilisca horn kilûtit uuirdit, 74 enti sih der suanari ana den sind arhevit 74a [der dâr suannan scal tôten enti lepentên], 75 denne hevit sih mit imo herio meista, daz ist allaz sô pald, daz imo nioman kipâgan ni mak. denne verit er ze deru mahalsteti, deru dâr kimarchôt ist: dâr uuirdit diu suona, dia man dâr io sagêta. denne varant engila uper dio marha, 80 uuechant deota, uuîssant ze dinge. denne scal manno gilîh fona deru moltu arstên. lôssan sih ar dero lêuuo vazzôn: scal imo avar sîn lîp piqueman, daz er sîn reht allaz kirahhôn muozzi, enti imo after sînên tâtin arteilit uuerde. 85 denne der gisizzit, der dâr suonnan scal enti arteillan scal tôtên enti quekkhên, denne stêt dâr umpi engilo menigî, guotero gomôno: gart ist sô mihhil: dara quimit ze deru rihtungu sô vilo dia dâr ar restî arstênt. 90 sô dâr manno nohhein uuiht pimîdan ni mak, dâr scal denne hant sprehhan, houpit sagên, allero lido uuelîhc unzi in den luzîgun vinger, uuaz er untar desen mannun mordes kifrumita. dâr ni ist eo sô listîc man der dâr iouuiht arliugan megi, 95 daz er kitarnan megi tâto dehheina, niz al fora demo khuninge kichundit uuerde, ûzzan er iz mit alamusanu furimegi enti mit fastûn dio virinâ kipuazti. 99 denne der paldêt der gipuazzit hapêt, 99a denner ze deru suonu quimit. 100 uuirdit denne furi kitragan daz frôno chrûci, dâr der hêligo Christ ana arhangan uuard. denne augit er dio mâsûn, dio er in deru menniskî anfênc, dio er duruh desse mancunnes minna fardolêta.
@Owen Lee … his day may come, when he must die. For as soon as the soul is lifted onto the path, and it leaves the body behind, then one army will come from the heaven-stars, the other from hell-fire; they will fight over it. 5 The soul must worry, until the judgement is made to which army it will be received. For if Satan’s entourage wins it, they will lead it straightaway to where it will have suffering, into fire in and into darkness; that is a truly horrible thing. 10 But if the ones who come there from heaven receive it [=the soul], and it becomes the property of the angels, they will quickly bring it up in to the kingdom of the heavens; there is life without death, light without darkness, a habitation without sorrows; there no one is sick. 15 When that man attains a dwelling in paradise, a house in heaven, then ample protection will come to him. Therefore there is great need unto every person that his heart convinces him [of it] that he happily do God’s will 20 and gravely avoid the fire of hell, the torture of hell-fire; there that most ancient Satan provides the hot flame. Thus, he ought to ponder these things- take a great deal of care-who(ever) knows himself to sin. Woe unto him who in darkness shall pay the penalty for his sins, 25 burn in hell-fire; it is truly a wicked thing that the man calls out to God and help does not come to him. The wretched soul hopes for mercy for itself; It is not in the thoughts of the heavenly God, since it afterwards did no work here in the world. 30 Thus when the mighty king demands a tribunal, every people shall come there; Then nobody will dare miss the decree, not any person who must go to the tribunal. There he shall stand before the mighty one in reckoning 35 of whatever he had wrought in the world. I heard those knowledgeable in the laws of the world say that the Antichrist will do battle with Elijah. The enemy is armed, for a battle will be waged between them. The warriors are so powerful, the dispute is so great. 40 Elijah will fight for eternal life, wishes to strengthen the kingdom for the righteous ones. Therefore he who rules heaven shall help him. The Antichrist stands next to the ancient fiend, stands by that Satan, who will defeat him; 45 thus shall he fall, wounded, on the battlefield and in this way become reft of victory. Indeed, many men of God expect that Elijah will be injured in the battle. When Elijah’s blood drips onto the earth, 50 then the mountains will burn up; not a single tree will stand on the earth, rivers will dry up, the swamp will be swallowed up, the sky will glow with fire, the moon will fall, Midgard will burn, not a stone will stand; when Judgement Day comes into the land, 55 comes with that fire to visit humanity; at that time, no kinsman there can help another before the muspille. For the vast ground will all burn up, and fire and air will purify it all; where then is the country where kinsmen once fought each other? 60 The country is burned up, the soul stands overpowered; it does not know how to atone; so it goes to punishment. It will be so good for the man, when he goes to the tribunal, that he determine each of his deeds rightly. He will not have to worry when he comes before the judgement. 65 The wretched man is unaware of which watcher he has when he mars with bribes that which is right, that the devil stands hidden nearby. He silently keeps every matter, what evil the man ever accomplished; 70 he will tell all of it when the man goes on trial; that’s why no person should take bribes. When the heavenly horn is sounded, and the judge rises onto the way who shall then judge the dead and the living, 75 there arises together with him the greatest army, which is so bold that no one is able to fight against it. Then he goes to the courtplace, which is marked out there; then the judgement transpires that was once foretold. Then angels will come over the land, 80 wake the people, summon them to the court. Then every person shall rise up out of the ground, loosen himself from the burdens of the graves; moreover, his body will come to him, so that he might plead his whole case, and that he might be judged according to his deeds. 85 When he sits, the one who shall then decide and shall judge the dead and the living, then a crowd of angels will stand all around, (a crowd) of good people; the choir is so great. Then so many come to the trial, those who rise up out of their resting-place. 90 No person will then be able to avoid anything, for the hand shall speak, the head say, each body part down to the little finger, what murder he has done among these people. For there has never been a man so crafty who may lie about anything, 95 so that he may conceal a single deed and it will not be made known before the king, unless he manage it with alms and might atone for his sins with fasting. Then the one who has atoned will take courage, 100 when he comes to the judgement. The lordly cross will then be brought before him on which the holy Christ was hanged. Then the man will see the scars that he received while human, that he suffered because of this love of humanity. 105
@@vergesserforgetter2160 krass wie sich die sprache verändert hat. Wenn man schon allein mit mittelhochdeutsch vergleicht ist der unterschied gewaltig. Da schien sich die sprache selbst mit jeder generatiin mehr verändert zu haben als der wandel im jugendslang heute.
@@bingzaniGercel You know, I was literally thinking gegenseitig to that, that German didn't actually change that much. Before I used to say the same but after reading Muspili really the changes are minimal: "Wē themo in finstri scal sino firina stuwen, brinnan in pehhe: thas ist rehto balwig thing, thas ther man hareth ze gode endi ihmo hilfa nie cwemeth" in Modern German something like: "Weh dem, der in finternis fur seine fernen (fern = sunde) stauen wurde (stau bedeutet "platz" in Englisch es ist "stow" aber hier es geht whie "bussen") scal in here is very similarily used to English "Shall" Verbrennen in pech (? in English it is Pitch, meaning dark hole) das ist ein rechtig schrecklich ding (idk what balwig became in modern German) and lastly "Dass der man ruft Gott an, und zu ihm hilfe nie kommt" It is just that Germans and Germanics as a whole do not connect with their past, like they don't read these things at school so they would understand how old German is, and how it works genuinely.
Also words like Balwig and Firina should be in the German dictionary if they had died out from use, as they are still German words nonetheless, they shouldn't just be left there. Muspili is also a very beautiful Germanic word that goes back even before Christianity and it means "the burning of the world in fire" it should also be in the German dictionary, instead of all those random latin words they put there (like wtf is denunzieren?)
Here you'll find a transcription of the Muspilli fragment www.hs-augsburg.de/~harsch/germanica/Chronologie/09Jh/Muspilli/mus_frag.html It's written in Old High German during the mid 9th century. As commonly used for the ancestor of New High German, in the Old High German period though there has never been the one Old High German, as the "high" suggests a Dachsprache. It was called Althochdeutsch by early linguists only in geographic terms: Those dialects which took part within 2. sound shift (that watar, tharinna luttilat kind is swimmandi - daz wazzar, darinna luzzilaz chint ist swimmanti / ik makôn > ih mahhôn / gefan > geban). First of all the dialect of the Mûspilli fragment is Old Bavarian, it shows the main Old Upper German (= Old Alemannic, Old Bavarian) features b, d, g > p, t, k (biqueme, berga > piqueme, perga / gerno > kerno / cuning, kuning > chuning, khuning), because Old Alemannic and Old Bavarian sometimes weren't easy to distinguish back then, but on the other hand shared features which were quite different from the Old High Frankish dialects (some call it Old Middle German, but this term is problematic, because this suggests the follow Low German dialects were part of the same language High German, but that's wrong), so for a brief look: Old Low German: - Old Saxon - Old Low Frankish Old High German: - Old Upper German - - - Old Alemannic / Old Bavarian / Lombardic - Old High Frankish - - - Old Middle Frankish / Old Rhine Frankish / Old Eastern Frankish + Old Hessian?, Old Thuringian? (for major parts both were probably overlaid by Rhine and Eastern Frankish. Thus seen the other way around, maybe Rhine and Eastern Frankish are just labels for them! Formerly Old Thuringian was part of the so called Erminonic which could explain the phonetic proximity of East Frankish to Old Upper German). No Thüringisch-Sächsisch, it spread eastwards about 400 years later!) The word mûspilli itself is attested only one time in its dative case "muspille", the etymology still remains hard to solve: Due to its mythological context "end of the world / der Weltenbrand"" in Old Norse we have "Muspellr" the fire giant (vulcano? comet?) and his "Muspellz synir" (ejected burning rocks?), in Old Saxon we have "mûdspelli / Gen. mûdspelles, mûtspelles" which also means "the end of the world"
Thanks for the info. I thpught it was old saxon or so because it sounds heavily scandinavian, the speaking melody AND i thought his song of the end of the world and the context with muspilli it could be a warning for the saxons who were in the christianisation process in the 9. century. I wonder if the still christian-sceptic pagans known, who were under pressure from the frankish kings and military to become "good" christiand known, that noth of thir saxon lands there were pagan scandinavian lands? What i also noticed is, that this music sounds in parts like a mixture of east asian and "classic" medirval music. Perhaps that style was a temnant of the old germanic music played in the iron age and later until the 10th century?😀
Interessant ist the word ending: Rachono A wordform of rache(modern german) It seems that the gramnatic in old high german used wordforms used also in modern slavic languages. The word ending changes. For example in slovak: I am in bratialava - som v bratislave I go to bratislava - idem do bratislavy I know bratislava - poznam bratislavu
You would understand, but you need to pay attention: so piqueme = bekomme tac = tag lazzit = lasst lihhamun = Leicham pagan = bagen (fur etwas zu bagen, zu streiten sowhieso) I will maybe later do a recitation of this poem, but with more common pronunciations
In hella fuir. This apocalyptic script is sure also adressed to syncretic peasants who were not enough ankered into the christian faith in 8/9th century frankish empire.
. . . sîn tac piqueme, daz er touuan scal.
uuanta sâr sô sih diu sêla in den sind arhevit,
enti si den lîhhamun likkan lâzzit,
sô quimit ein heri fona himilzungalon,
5
daz andar fona pehhe: dâr pâgant siu umpi.
sorgên mac diu sêla, unzi diu suona argêt,
za uuederemo herie si gihalôt uuerde.
uuanta ipu sia daz Satanazses kisindi kiuuinnit,
daz leitit sia sâr dâr iru leid uuirdit,
10
in fuir enti in finstrî: daz ist rehto virinlîh ding.
upi sia avar kihalônt die die dâr fona himile quemant,
enti si dero engilo eigan uuirdit,
die pringent sia sâr ûf in himilo rîhi:
dâr ist lîp âno tôd, lioht âno finstrî,
15
selida âno sorgun: dâr nist neoman siuh.
denne der man in pardîsu pû kiuuinnit,
hûs in himile, dâr quimit imo hilfa kinuok.
pidiu ist durft mihhil
allero manno uuelîhemo, daz in es sîn muot kispane,
20
daz er kotes uuillun kerno tuo
enti hella fuir harto uuîse,
pehhes pîna: dâr piutit der Satanasz altist
heizzan lauc. sô mac huckan za diu,
sorgên drâto, der sih suntîgen uueiz.
25
uuê demo in vinstrî scal sîno virinâ stûên,
prinnan in pehhe: daz ist rehto paluuîc dink,
daz der man harêt ze gote enti imo hilfa ni quimit.
uuânit sih kinâda diu uuênaga sêla:
ni ist in kihuctin himiliskin gote,
30
uuanta hiar in uuerolti after ni uuerkôta.
sô denne der mahtîgo khuninc daz mahal kipannit,
dara scal queman chunno kilîhaz:
denne ni kitar parno nohhein den pan furisizzan,
ni allero manno uuelîh ze demo mahale sculi.
35
dâr scal er vora demo rîhhe az rahhu stantan,
pî daz er in uuerolti eo kiuuerkôt hapêta.
daz hôrtih rahhôn dia uueroltrehtuuîson,
daz sculi der antichristo mit Eliase pâgan.
der uuarch ist kiuuâfanit, denne uuirdit untar in uuîc arhapan.
40
khenfun sint sô kreftîc diu kôsa ist sô mihhil.
Elias strîtit pî den êuuîgon lîp,
uuili dên rehtkernôn daz rîhhi kistarkan:
pidiu scal imo helfan der himiles kiuualtit.
der antichristo stêt pî demo altfîante,
45
stêt pî demo Satanase, der inan varsenkan scal:
pidiu scal er in deru uuîcsteti uunt pivallan
enti in demo sinde sigalôs uuerdan.
doh uuânit des vilo . . . gotmanno,
daz Elias in demo uuige aruuartit uuerde.
50
sô daz Eliases pluot in erda kitriufit,
sô inprinnant die perga, poum ni kistentit
ênîhc in erdu, ahâ artruknênt,
muor varsuuilhit sih, suilizôt lougiu der himil,
mâno vallit, prinnit mittilagart,
55
stên ni kistentit, verit denne stûatago in lant,
verit mit diu vuiru viriho uuîsôn:
dâr ni mac denae mâk andremo helfan vora demo mûspille.
denne daz preita uuasal allaz varprinnit,
enti vuir enti luft iz allaz arfurpit,
60
uuâr ist denne diu marha, dâr man dâr eo mit sînên mâgon piehc?
diu marha ist farprunnan, diu sêla stêt pidungan,
ni uueiz mit uuiu puaze: sô verit si za uuîze.
pidiu ist demo manne sô guot, denner ze demo mahale quimit,
daz er rahôno uuelîha rehto arteile.
65
denne ni darf er sorgên, denne er ze deru suonu quimit.
ni uueiz der uuênago man, uuielîhan uuartil er habêt,
denner mit den miatôn marrit daz rehta,
daz der tiuval dâr pî kitarnit stentit.
der hapêt in ruovu rahôno uuelîha,
70
daz der man êr enti sîd upiles kifrumita,
daz er iz allaz kisagêt, denne er ze deru suonu quimit;
ni scolta sîd manno nohhein miatun intfâhan.
sô daz himilisca horn kilûtit uuirdit,
74
enti sih der suanari ana den sind arhevit
74a
[der dâr suannan scal tôten enti lepentên],
75
denne hevit sih mit imo herio meista,
daz ist allaz sô pald, daz imo nioman kipâgan ni mak.
denne verit er ze deru mahalsteti, deru dâr kimarchôt ist:
dâr uuirdit diu suona, dia man dâr io sagêta.
denne varant engila uper dio marha,
80
uuechant deota, uuîssant ze dinge.
denne scal manno gilîh fona deru moltu arstên.
lôssan sih ar dero lêuuo vazzôn: scal imo avar sîn lîp piqueman,
daz er sîn reht allaz kirahhôn muozzi,
enti imo after sînên tâtin arteilit uuerde.
85
denne der gisizzit, der dâr suonnan scal
enti arteillan scal tôtên enti quekkhên,
denne stêt dâr umpi engilo menigî,
guotero gomôno: gart ist sô mihhil:
dara quimit ze deru rihtungu sô vilo dia dâr ar restî arstênt.
90
sô dâr manno nohhein uuiht pimîdan ni mak,
dâr scal denne hant sprehhan, houpit sagên,
allero lido uuelîhc unzi in den luzîgun vinger,
uuaz er untar desen mannun mordes kifrumita.
dâr ni ist eo sô listîc man der dâr iouuiht arliugan megi,
95
daz er kitarnan megi tâto dehheina,
niz al fora demo khuninge kichundit uuerde,
ûzzan er iz mit alamusanu furimegi
enti mit fastûn dio virinâ kipuazti.
99
denne der paldêt der gipuazzit hapêt,
99a
denner ze deru suonu quimit.
100
uuirdit denne furi kitragan daz frôno chrûci,
dâr der hêligo Christ ana arhangan uuard.
denne augit er dio mâsûn, dio er in deru menniskî anfênc,
dio er duruh desse mancunnes minna fardolêta.
@Owen Lee … his day may come, when he must die.
For as soon as the soul is lifted onto the path,
and it leaves the body behind,
then one army will come from the heaven-stars,
the other from hell-fire; they will fight over it. 5
The soul must worry, until the judgement is made
to which army it will be received.
For if Satan’s entourage wins it,
they will lead it straightaway to where it will have suffering,
into fire in and into darkness; that is a truly horrible thing.
10
But if the ones who come there from heaven receive it [=the soul],
and it becomes the property of the angels,
they will quickly bring it up in to the kingdom of the heavens;
there is life without death, light without darkness,
a habitation without sorrows; there no one is sick. 15
When that man attains a dwelling in paradise,
a house in heaven, then ample protection will come to him.
Therefore there is great need unto every person
that his heart convinces him [of it]
that he happily do God’s will 20
and gravely avoid the fire of hell,
the torture of hell-fire; there that most ancient Satan provides
the hot flame. Thus, he ought to ponder these things-
take a great deal of care-who(ever) knows himself to sin.
Woe unto him who in darkness shall pay the penalty for his sins, 25
burn in hell-fire; it is truly a wicked thing
that the man calls out to God and help does not come to him.
The wretched soul hopes for mercy for itself;
It is not in the thoughts of the heavenly God,
since it afterwards did no work here in the world. 30
Thus when the mighty king demands a tribunal,
every people shall come there;
Then nobody will dare miss the decree,
not any person who must go to the tribunal.
There he shall stand before the mighty one in reckoning 35
of whatever he had wrought in the world.
I heard those knowledgeable in the laws of the world say
that the Antichrist will do battle with Elijah.
The enemy is armed, for a battle will be waged between them.
The warriors are so powerful, the dispute is so great. 40
Elijah will fight for eternal life,
wishes to strengthen the kingdom for the righteous ones.
Therefore he who rules heaven shall help him.
The Antichrist stands next to the ancient fiend,
stands by that Satan, who will defeat him; 45
thus shall he fall, wounded, on the battlefield
and in this way become reft of victory.
Indeed, many men of God expect
that Elijah will be injured in the battle.
When Elijah’s blood drips onto the earth, 50
then the mountains will burn up; not a single tree
will stand on the earth, rivers will dry up,
the swamp will be swallowed up, the sky will glow with fire,
the moon will fall, Midgard will burn,
not a stone will stand; when Judgement Day comes into the land, 55
comes with that fire to visit humanity;
at that time, no kinsman there can help another before the muspille.
For the vast ground will all burn up,
and fire and air will purify it all;
where then is the country where kinsmen once fought each other?
60
The country is burned up, the soul stands overpowered;
it does not know how to atone; so it goes to punishment.
It will be so good for the man, when he goes to the tribunal,
that he determine each of his deeds rightly.
He will not have to worry when he comes before the judgement. 65
The wretched man is unaware of which watcher he has
when he mars with bribes that which is right,
that the devil stands hidden nearby.
He silently keeps every matter,
what evil the man ever accomplished; 70
he will tell all of it when the man goes on trial;
that’s why no person should take bribes.
When the heavenly horn is sounded,
and the judge rises onto the way
who shall then judge the dead and the living, 75
there arises together with him the greatest army,
which is so bold that no one is able to fight against it.
Then he goes to the courtplace, which is marked out there;
then the judgement transpires that was once foretold.
Then angels will come over the land, 80
wake the people, summon them to the court.
Then every person shall rise up out of the ground,
loosen himself from the burdens of the graves; moreover, his body will come to him,
so that he might plead his whole case,
and that he might be judged according to his deeds. 85
When he sits, the one who shall then decide
and shall judge the dead and the living,
then a crowd of angels will stand all around,
(a crowd) of good people; the choir is so great.
Then so many come to the trial, those who rise up out of their resting-place.
90
No person will then be able to avoid anything,
for the hand shall speak, the head say,
each body part down to the little finger,
what murder he has done among these people.
For there has never been a man so crafty who may lie about anything, 95
so that he may conceal a single deed
and it will not be made known before the king,
unless he manage it with alms
and might atone for his sins with fasting.
Then the one who has atoned will take courage, 100
when he comes to the judgement.
The lordly cross will then be brought before him
on which the holy Christ was hanged.
Then the man will see the scars that he received while human,
that he suffered because of this love of humanity. 105
@Chase Williams Do you still want it?
@@vergesserforgetter2160 krass wie sich die sprache verändert hat. Wenn man schon allein mit mittelhochdeutsch vergleicht ist der unterschied gewaltig. Da schien sich die sprache selbst mit jeder generatiin mehr verändert zu haben als der wandel im jugendslang heute.
@@bingzaniGercel
You know, I was literally thinking gegenseitig to that, that German didn't actually change that much. Before I used to say the same but after reading Muspili really the changes are minimal:
"Wē themo in finstri scal sino firina stuwen,
brinnan in pehhe: thas ist rehto balwig thing,
thas ther man hareth ze gode endi ihmo hilfa nie cwemeth"
in Modern German something like:
"Weh dem, der in finternis fur seine fernen (fern = sunde) stauen wurde (stau bedeutet "platz" in Englisch es ist "stow" aber hier es geht whie "bussen")
scal in here is very similarily used to English "Shall"
Verbrennen in pech (? in English it is Pitch, meaning dark hole) das ist ein rechtig schrecklich ding (idk what balwig became in modern German)
and lastly
"Dass der man ruft Gott an, und zu ihm hilfe nie kommt"
It is just that Germans and Germanics as a whole do not connect with their past, like they don't read these things at school so they would understand how old German is, and how it works genuinely.
Also words like Balwig and Firina should be in the German dictionary if they had died out from use, as they are still German words nonetheless, they shouldn't just be left there.
Muspili is also a very beautiful Germanic word that goes back even before Christianity and it means "the burning of the world in fire" it should also be in the German dictionary, instead of all those random latin words they put there (like wtf is denunzieren?)
gracias por el vídeo!
Quite a performance.
Here you'll find a transcription of the Muspilli fragment
www.hs-augsburg.de/~harsch/germanica/Chronologie/09Jh/Muspilli/mus_frag.html
It's written in Old High German during the mid 9th century. As commonly used for the ancestor of New High German, in the Old High German period though there has never been the one Old High German, as the "high" suggests a Dachsprache. It was called Althochdeutsch by early linguists only in geographic terms: Those dialects which took part within 2. sound shift (that watar, tharinna luttilat kind is swimmandi - daz wazzar, darinna luzzilaz chint ist swimmanti / ik makôn > ih mahhôn / gefan > geban).
First of all the dialect of the Mûspilli fragment is Old Bavarian, it shows the main Old Upper German (= Old Alemannic, Old Bavarian) features b, d, g > p, t, k (biqueme, berga > piqueme, perga / gerno > kerno / cuning, kuning > chuning, khuning), because Old Alemannic and Old Bavarian sometimes weren't easy to distinguish back then, but on the other hand shared features which were quite different from the Old High Frankish dialects (some call it Old Middle German, but this term is problematic, because this suggests the follow Low German dialects were part of the same language High German, but that's wrong), so for a brief look:
Old Low German:
- Old Saxon
- Old Low Frankish
Old High German:
- Old Upper German
- - - Old Alemannic / Old Bavarian / Lombardic
- Old High Frankish
- - - Old Middle Frankish / Old Rhine Frankish / Old Eastern Frankish + Old Hessian?, Old Thuringian? (for major parts both were probably overlaid by Rhine and Eastern Frankish. Thus seen the other way around, maybe Rhine and Eastern Frankish are just labels for them! Formerly Old Thuringian was part of the so called Erminonic which could explain the phonetic proximity of East Frankish to Old Upper German). No Thüringisch-Sächsisch, it spread eastwards about 400 years later!)
The word mûspilli itself is attested only one time in its dative case "muspille", the etymology still remains hard to solve: Due to its mythological context "end of the world / der Weltenbrand"" in Old Norse we have "Muspellr" the fire giant (vulcano? comet?) and his "Muspellz synir" (ejected burning rocks?), in Old Saxon we have "mûdspelli / Gen. mûdspelles, mûtspelles" which also means "the end of the world"
Thanks for the info. I thpught it was old saxon or so because it sounds heavily scandinavian, the speaking melody AND i thought his song of the end of the world and the context with muspilli it could be a warning for the saxons who were in the christianisation process in the 9. century.
I wonder if the still christian-sceptic pagans known, who were under pressure from the frankish kings and military to become "good" christiand known, that noth of thir saxon lands there were pagan scandinavian lands?
What i also noticed is, that this music sounds in parts like a mixture of east asian and "classic" medirval music. Perhaps that style was a temnant of the old germanic music played in the iron age and later until the 10th century?😀
really interesting...are there any lyrics or translation in modern german?
To me, as a German, the language of the song is as difficult (if at all) to understand as is Old English to modern English speakers.
Interessant ist the word ending: Rachono
A wordform of rache(modern german)
It seems that the gramnatic in old high german used wordforms used also in modern slavic languages. The word ending changes.
For example in slovak:
I am in bratialava - som v bratislave
I go to bratislava - idem do bratislavy
I know bratislava - poznam bratislavu
You would understand, but you need to pay attention:
so piqueme = bekomme
tac = tag
lazzit = lasst
lihhamun = Leicham
pagan = bagen (fur etwas zu bagen, zu streiten sowhieso)
I will maybe later do a recitation of this poem, but with more common pronunciations
@bingzaniGercel Bratislava is the best 👍 🌟
Cool ✨ 👍 😎 😎
Thiu musika ist schœne. (This music is is beautiful in old high German)
In hella fuir. This apocalyptic script is sure also adressed to syncretic peasants who were not enough ankered into the christian faith in 8/9th century frankish empire.
This is honestly so sad. you made a mockery out of a beautiful and meaningful poem.
What does anything about this video is a "mockery" to you? I see nothing wrong about it.
lol what
Bruh, this was literally the style of the day. He is trying to present the poem in the form it would have been heard in the days it was written.
This guy in the background has the stare of an insane social justice warrior, speaking at CNN.
You made my day.
@Dd4V Dumbass
Kultur 😂