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Appendix III An English version of the letter describing the Martyrdom of the Holy Sabas, the Goth. The text, based on Delehaye (1912), has been reprinted from Flemberg’s translation (1992). * 1. The Church of God in the land of the Goths wishes the Church in Cappad<strong>och</strong>ia and all local communities of the holy Catholic Church the mercy, peace and love of God the Father and Our Lord Jesus Christ in fullest measure. That which was said by the holy Peter is now being verified with all plainness, namely that he who is godfearing and does what is right is acceptable to him, whatever nation he belongs to; this was confirmed even in what happened the holy Sabas, who is the witness of God and Our Saviour Jesus Christ. He was Goth by birth and lived in the land of the Goths, and even in the midst of a crooked and perverse nation he shone as a heavenly light in the world as he imitated the Holies and like them he distinguished himself through great spiritual works in Christ. Because from his early childhood he strived to attain nothing but piety towards Our Saviour and Lord Jesus Christ, as he considered that virtue the complete, to become mature in the knowledge of the Son of God. And since all things work together for them that love God, he won the prize above, of the high calling of God, as he from his youth had strived to attain. Later when he openly had fought against the Adversary and overcome the evil of life and behaved peacefully towards everybody, he urged us not to be silent after his departure in the Lord, but for the sake of his commemoration and the edification of those who fear God, to write down his heroic deeds. 2. He was faithful, pious, willing to obey in everything that was righteous, good, rude in speech yet not in knowledge, he spoke peacefully to all for the sake of the truth, he silenced the idolaters, but was not haughty and kept to that which is humble, meek and not pushing in his talk, eager for every good work, he sang in the church with the greatest zeal, he did not think of money nor property except for the necessary, he was sober modest in everything, had never known any woman, was temperate, 193
always fasting, incessantly praying without being conceited, brought everybody to obedience by his good disposition, he did what was proper and was (no busybody) not busy with futile things and in everything his faith which worked by love, was irreproachable, so that he never hesitated to speak fearlessly in reliance on the Lord. 3. Not just once but often before he passed away in faith, did he give proof of pious actions. The first time was when the lords in the land of the Goths started to act against the Christians by forcing them to eat meat from idol-offerings. Then some of the heathens in the village where Sabas lived decided to let the Christians, who belonged to them, have (eat) meat that was not from the idol-offerings, instead of that which came from idol-offerings, openly in front of the persecutors; this in order to keep their own immaculate and to take the persecutors in. When the holy Sabas became aware of this not only did he refrain from eating the forbidden food, he also stepped forward into the middle and witnessed in front of everybody and said: “If anybody eats from that meat he cannot be a Christian.” And he prevented them all from falling into the Devil’s trap. For this those who had hit upon this fraud expelled him from the village, but after a while they let him return. But when this visitation was off once again, as it often happened, some of the heathens in the afore-mentioned village wanted to offer to the idols and swear in front of the persecutor, that there was no Christian in their village. But once again Sabas talked openly (freely) and went forward into the middle of the assembly and said: “May no man swear for me; for I am a Christian.” When the persecutor arrived the chieftains swore, in order to protect their own, that in their village there was no more than one Christian. When the leader of the lawlessness heard this he ordered Sabas to step forward. When he (Sabas) stood there, he (the Leader) asked those who fetched him, whether he (Sabas) possessed anything of value. When they answered: “Nothing except what he is dressed in”, the lawless despised him and said: “One of those can neither be of any use nor hurt.” And thereby he had him thrown out. 4. Later when a large persecution was started by the sinful in the land of the Goths against the Church of God and the holy Easter Sunday was approaching, he decided to set out for another town, to the presbyter Gouthias, to celebrate the festival together with him. But when he walked along the road, a man big beyond measure appeared before him, splendid to look at, and said to him: “Turn around and go to Sansalas, the presbyter”. Sabas answered and said: “Sansalas has gone away”. Sansalas had as it were fled due to the persecution and resided in the Roman Empire. But now, due to the holy Easter, he had just returned to his home (country) [or just home?] town. But since Sabas did not know of his returning, he answered he who appeared in front of him in this way and insisted on going on to the presbyter Gouthias. But when he was not willing to obey the order, an immense amount of snow was all of a certain visible on the ground, although the weather was clear at that hour, and the road was blocked and he could not proceed. Then he understood that it was God’s will that prevented him form going on and ordered him to go to the 194
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Occasional Papers in Archaeology 15
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Published with grants from Swedish
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6 The Two Panegyrics ..............
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I. Introduction This study seeks an
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(Herschend 1993). It has also becom
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democratic congregation had been es
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ample of a need for large storage f
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mately the sense applied to the oth
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is found at Borg in Lofoten and dat
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Figures 3a and b. (a) The hall at W
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(b) An early phase of a farm at Cow
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The Farm Owner’s Seat The positio
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place. Living quarters are limited
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Figure 9. A proposed schematic deve
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When eventually hall and power, kin
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Figures 12a and b. A comparison bet
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kitchen. The tempo in Northern Norw
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have their obvious counterparts in
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they, contrary to most of the guest
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accessible, elevated and at the sam
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Figures 17a-c. Three sections of ro
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this farm, however, the village was
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Figure 19. The Oelandic Iron Age vi
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50 Figures 21a and b. (a), Early Me
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question. This is certainly a matte
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the sources used, houses as well as
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Although we may accept the argument
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The change in the meaning of the wo
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60 UlfR ok þeR Ragnarr restu sten
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Earlier discussions of the Old Engl
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Figure 22. The structure of Wealhth
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than pious disposition, ought to do
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Figure 25. Two partly overlapping e
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good father, good son or good broth
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72 In reality it gives a significan
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and immediately afterwards he is cu
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current, throughout the poem as wel
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2209 hé gehéold tela fiftig wintr
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Figure 30. The use of the word good
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to introduce Beowulf and to describ
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mate success, but there is no sharp
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Wealhtheow, whose name means ‘cel
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In verse 1810 the sword Hrunting is
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you and perhaps take a liking to yo
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it must be discussed how a Late Cla
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45 Post tenebras noctis stellarum l
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Sigibert burn to marry the maid. Th
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why is the description of Brunhild
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Skírne-motif and hints at the para
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fourth belongs to a period after Si
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The second poem seems ultimately to
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106 You have adopted the custom of
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Distant or stand-offish Germanic ki
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110 So am I, exhausted by the might
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the first poem to express the unite
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How fast does Fame fly, rising on f
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order to survive and develop, but a
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Their peaceful role in general and
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eciprocal connection between a pair
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esult of a philosophical developmen
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connections is marked and dispropor
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and humans and animals on each side
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Page 131 and 132: The established aristocracy is alwa
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Page 135 and 136: peasants, namely the marriage betwe
Page 137 and 138: have been their obvious right to ex
Page 139 and 140: not free to pass through the lower
Page 141 and 142: 174 Then Ælfwine said, he talked b
Page 143 and 144: was a child. Today we would not cou
Page 145 and 146: Beowulf in the first part of the po
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Page 149 and 150: Andersson, K., 1993. Romersk guldsm
Page 151 and 152: Fabech, C., 1998. Slöinge i perspe
Page 153 and 154: ⎯ 1993. The origin of the hall in
Page 155 and 156: Knudsen, S. Aa. & Hertz, E., 1994.
Page 157 and 158: Nielsen, K. M., 1945. Var thegnerne
Page 159 and 160: ⎯ 1993. Vikingetidens volde og bo
Page 161 and 162: Williams, T. A., M. Shaw & V. Debha
Page 163 and 164: 212
Page 165 and 166: 214
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Page 169 and 170: 3 Dejbjerg. The hall from Dejbjerg
Page 171 and 172: on a central farm among other large
Page 173 and 174: 186 Appendix II An English version
Page 175 and 176: 188 To him who strengthless fled th
Page 177 and 178: 190 When I, as a stranger, saw Germ
Page 179: Notes 1 The translation follows the
Page 183 and 184: 7. When Atharidos got to know this
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