sum feoll wið þone weg, and fugelas comon and hyt fræton. 5. Sum feoll
ofer stans-cyligean, þar hyt næfde mycel eorðan, and sona up-eode,
forþam hyt næfde corðan þiccnesse. 6. Þa hyt up-eode, seo sunne hyt
forswælde, and hyt forscranc, forþam hyt wirtruman næfde. 7. And sum
feoll on þornas, þa stigon þa þornas and forðrysmodon þæt, and hyt
wæstm ne bær. 8. And sum feoll on god land, and hyt sealde, upstigende
and wexende, wæstm, and an brohte þrittig-fealdne, sum syxtig-fealdne,
sum hund-fealdne.
+Aus dem im Anfang des zehnten Jahrhunderts geschriebenen Durham
Book (Cotton. Mss. Nero, D. IV. fol. 100).+
3. Heono eode ðe sawende (sedere) to sawenne. 4. and miððs geseuw,
oðer (sum) feoll ymb ða stret, and cwomon flegendo and fretton
(eton) ðæt. 5. sum ec feoll of stæner, ðer ne hæfde eorðu michel
(menig); and bræðe upp iornende wæs (arisen wæs) forðon niefde
heanisse eorðes: 6. and ða arisen (ða upp eode) wæs sunna, gedrugade
(forbernde); forðon niefde wyrt-ruma, gedrugade. 7. and sum feoll in
ðornum, and astigon (upp eodun) ðornas, and under-dulfon þæt and
wæstm ne salde. 8. and oðer feoll on eorðu grodum, and salde wæstm
stigende, and wæxende, and to brohte enne (an) ðrittig and un
sexdig, and an hundrað.
+Aus der zu Harewood oder Harwood (æt Harawuda) im zehnten
Jahrhundert über die lateinischen (St. Hieronymi) Evangelien
geschriebenen sogenannten Rushworth Glosse (Ms. Bibl. Bodl. D. 24.
Nr. 3946, jetzt D. 2. 19. Auct.)+
3. Geherðe; heonu eode ðe sedere (sawend) to sawend. 4. and miððy
giseow, oðer (sum) gifeol ymb ða strete, and comun flegende, and
fretan (etan) ðæt. 5. oðer (sum) soðlice gifeol ofer stænere, ðer
ne hæfde eorðo, and hræðe up iornende wæs, forðon ne hæfde
heonisse eorðo. 6. and ða aras (uparnende wæs) sunne, and drygde
for bernde; and for þon ne hæfde wyrtruma, adrugade. 7. and oðer
gifeol in þornas, and astigun (upeadun) ðornas and underdulfun
dæt, and wæstem ne salde. 8. and oðro gifeol on eorðo gode; and
salde wæstem stigende, and wexende, and tobrohte an (enne) ðritig,
and an sextig and an hundreð.
+Aus Wicliffe's um 1380 verfassten Bibelübersetzung.+
3. Here ye, lo a man sowinge goith out to sowe, 4. and the while he
sowith sum seed fel aboute the weye, and briddis of hevene camen and
eeten it, 5. other felde doun on stony places where it hadde not myche
erthe, and anoon it sprong up; for it hadde not depnesse of erthe,
6. and whanne the sunne roos up it welewide for hete, and it driede
up, for it haade no roote. 7. And other fel doun into thornes, and
thornes sprungen up and strangliden it, and it gaf not fruyt. 8. And
othere felde doun into good lond, and it gaf fruyt spryngyng up and
wexinge, and oon broughte thritty fold, and oon sixty fold, and oon an
hundrid fold.
+Jetzige englische Bibelübersetzung.+
3. Hearken: behold, there went out a sower to sow: 4. and it came
to pass, as he sowed, some fell by the wayside, and the fowls of
the air came and devoured it up. 5. And some fell on stony ground,
where it had not much earth; and immediately it sprang up, because
it had no depth of earth. 6. But when the sun was up, it was
scorched; and because it had no root, it withered away. 7. And
some fell among thorns, and the thorns grew up, and choked it, and
it yielded no fruit. 8. And other fell on good ground, and did
yield fruit that sprang up and increased; and brought forth, some
thirty, and some sixty, and some an hundred.
Mönchsregeln wurden ebenfalls aus dem Lateinischen in das
Angelsächsische übersetzt, oder glossirt. Solche übersetzungen und
glossen sind von _Ethelwold_, bischof von Winchester, gestorben 984
(Wright's Biogr. Brit. Liter. A.S. Period. seite 441. 442), und von dem
berühmten _Dunstan_, erzbischof von Canterbury und bischof von London
und Rochester, gestorben 988 (am angeführten orte, seite 459. 460),
meist nur handschriftlich vorhanden. Diese glossenliteratur macht den
natürlichen übergang zu der ausbildung der angelsächsischen prosa.
Als eigentlicher schöpfer der angelsächsischen prosa ist _Alfred_
(848-901) anzusehen, welcher nicht bloss gross als könig, sondern noch
grösser als lehrer seines volkes ist. Seine wissbegierde machte ihn
schon im knabenalter zu einem eifrigen zuhörer bei den gesängen des
scop's (Saxonica poemata diu noctuque solers auditor relatu aliorum
sæpissime audiens docibilis memoriter retinebat. Vergl. Asser, vita
Aelfr. ed. M. Parker p. 7), und der wunsch, diese gedichte auch selbst
lesen zu können, soll der erste anstoss bei Alfred gewesen sein, lesen
zu lernen. Die lateinische sprache war zu seiner zeit in England schon
so weit in vergessenheit gerathen, dass die priester selbst die messe,
welche sie täglich lasen, kaum verstanden. Alfred jammert über diese
vernachlässigung der wissenschaften an mehreren stellen seiner werke, so
in der vorrede zu Gregor's liber pastoralis (ed. M. Parker), worinm er
auch klagt, dass die kirchen zwar überall mit literarischen schätzen
angefüllt seien, dass aber niemand nutzen aus diesen büchern ziehe, weil
sie nicht in der angelsächsischen sprache geschrieben wären. Alfred
selbst trug sorge, dass diesem übelstande abgeholfen wurde, indem er
mehrere bücher in das Angelsächsische übersetzte, so das Pastorale des
Gregorius, des Boethius abhandlung de consolatione philosophiæ, die
geschichte des Orosius, die englische kirchengeschichte von Beda und
wahrscheinlich auch die selbstgespräche des heiligen Augustinus
(Wright's Biogr. Brit. Liter. A.S. Period. seite 394). Ausserdem liess
er andere bücher von seinen literarischen freunden übersetzen, mit deren
beistande er auch seine eigenen übersetzungen ausarbeitete, indem er
sich die originale in leichtere sätze und worte umschreiben liess. Es
möge hier beiläufig bemerkt werden, dass die metrische paraphrase des
Boethius, welche gewöhnlich Alfred zugeschrieben wird, aus inneren
gründen[93] ihm nicht angehörig zu sein scheint. Die unter Alfred's
namen gehenden sprüchwörter[94] sind in der sprache des dreizehnten
jahrhunderts und sicher unecht. Alfred's beispiel musste ein mächtiger
antrieb für die gebildeten seines volkes sein, die angelsächsische
sprache und literatur zu pflegen, für welche er noch dadurch sorgte,
dass in den neuerrichteten schulen neben dem studium der klassischen
sprachen der volkssprache gleiche sorgfalt gewidmet wurde.[95]
[Footnote 93: Die gründe sind von Wright in seiner Biog. Brit.
Liter. A.S. Period., seite 400-403 zusammengestellt.]
[Footnote 94: Diese sprüchwörter sind in doppelter redaction aus
Ms. Trin. Coll. Cambr. B. 14, 39 und aus Ms. Coll. Jes. Oxon. I,
29, fol. 262 im ersten bande, seite 170 bis 188 der Reliquiæ
Antiquæ, scraps from ancient Mss. Edit. by Th. Wright and J. O.
Halliwell. 2 vols. 8. London, 1841. 1843 abgedruckt.]
[Footnote 95: S. Turner hat dem könig Alfred das ganze fünfte
buch (vol. II.) seiner geschichte der Angelsachsen gewidmet.
Ausgaben: Alfred's angelsächsische übersetzung des Beda in
Smith's Historiæ Ecclesiasticæ Gentis Anglorum etc. Auctore
Bædæ. fol. Cantabrigiæ, 1722. Seite 471-649. The Anglo-Saxon
Version, from the Historian Orosius. By Aelfred the Great.
Together with an English Translation from the A.S. by
D. Barrington. 8. London, 1773. The Will of King Alfred, reprinted
from the Oxford Edition of 1788; with a preface, and additional
notes. By J. S. Cardale. 8. London, 1828. King Alfred's A.S.
version of Boethius de Consolatione Philosophiæ, with an English
translation, and notes. By J. S. Cardale. 8. London, 1829. King
Alfred's A.S. version of the Metres of Boethius, with an English
translation, and notes; by S. Fox. 8. Lond. 1835. The Proverbs of
King Alfred in Reliquiæ Antiquæ, herausgegeben von Th. Wright
und J. O. Halliwell. 8. London, 1841. vol. I. Seite 170-188.]
Die vorrede zu Alfred's Übersetzung des Boethius lautet:
[96] Alfred kuning wæs wealhstod ðisse bec. And hie of bec Ledene
on Englisc wende, swa hio nu is gedon. hwilum he sette word be
worde. hwilum andgit of andgite. swa swa he hit þa sweotolost and
andgitfullicost gereccan mihte for þæm mistlicum and manigwealdum
weoruld bisgum þe hine oft ægþer ge on mode ge on lichoman bisgodan.
König Alfred war übersetzer dieses buches und übersetzte es aus
bücherlatein in das Englische, wie es nun geschehen ist. Zuweilen
setzte er wort für wort, zuweilen sinn für sinn, so wie er es
am deutlichsten und verständigsten deuten konnte, wegen der
verschiedenen und mannigfaltigen weltlichen geschäfte, welche ihn
oft sowohl im gemüthe als mit dem körper beschäftigten.
(Ða bisgu us sint swiþe earfoþ rime þe on his dagum on þa ricu becomon
þe he underfangen hæfde. and þeah þa he þas boc hæfde geleornode and
of Lædene to Engliscum spelle gewende. þa geworhte he hi efter to
leoþe. swa swa heo nu gedon is.)[97] and nu bit and for Godes naman
healsaþ ælcne þara ðe þas boc rædan lyste. þas he for hine gebidde.
and him ne wite gif he hit rihtlicor ongite þonne he mihte. forþæmðe
ælc mon sceal be his andgites mæðe and be his æmettan sprecan ðæt he
sprecþ. and don þæs þas he deþ.
Die geschäfte sind sehr schwer zu zählen, die in seinen tagen über
das reich kamen, die er unterfangen hatte. Und doch, da er dieses
buch gelernt und aus dem Latein in die englische sprache übersetzt
hatte, da setzte er es später in verse, so wie es nun geschehen
ist. Und er bittet nun und um Gottes namen beschwört jeden derer,
welche dieses buch zu lesen gelüstet, dass er für ihn bete, und
ihn nicht tadele, wenn er es richtiger versteht, als er konnte,
denn jedermann soll nach seines verstandes maasse und nach seiner
musse sprechen, das er spricht, und dasjenige thun, was er thut.
[Footnote 96: Aus Cardale's ausgabe entlehnt.]
[Footnote 97: Inhalt und sprache dieser stelle zeigt die spätere
interpolation der vorrede.]
Unzweifelhaft echt ist die vorrede Alfred's zu seiner übersetzung des
Gregor'schen hirtenbuches, von welchem er an jeden seiner bischöfe,
deren namen in dem anschreiben (der vorrede) enthalten sind, ein
exemplar übersendete. Drei der urschriften sind noch vorhanden, welche
an Wulfsige, bischof von Sherborne (in der öffentlichen bibliothek zu
Cambridge), an Waerferth, bischof von Worcester (in der Bodleyana zu
Oxford Ms. Hatton, 88), und an Plegmund, erzbischof von Canterbury
(im brittischen museum Ms. Cotton. Tiberius, B. XI) gerichtet wurden.
Da Alfred das reinste Westsächsisch schrieb, möge hier die ganze vorrede
und, zur vergleichung mit dem jetzigen Englisch, die von Th. Wright
seite 397 ff. seiner Biog. Brit. Liter. A.S. mitgetheilte genaue
übersetzung derselben einen platz finden:
Ðis is seo fore-spræc hu S. Gregorius þas boc ge-dihte, þe man
Pastoralem nemnað.
This is the preface how St. Gregory made the book which people
call Pastorale.
Ælfred kyning haleð gretung Wulfsige bisceop his worðum luflice and
freondlice, and þe cyðan hate, þæt me com swiðe oft on gemynd, hwylce
witan geo wæron geond Angel-cyn, ægðer ge godcundra hada ge
woruldcundra, and hu ge-sæliglica tida þa wæron geond Angle-cyn, and
hu þa cyningas þe þone anweald hæfdon þæs folces, Gode and his
æryndwritum hyrsumodon;
Alfred the king greets affectionately and friendly bishop Wulfsige
his worthy, and I bid thee know, that it occurred to me very often
in my mind, what kind of wise men there formerly were throughout
the English nation, as well of the spiritual degree as of laymen,
and how happy times there were then among the English people, and
how the kings who then had the government of the people obeyed God
and his Evangelists,
and hu hi ægðer ge heora sybbe ge heora sydo, and ge heora anweald
innan borde gehealdon and eac ut hira eðel rymdon; and hu him þa
speow, ægðer ge mid wige ge mid wisdome; and eac þa godcundan hadas hu
georne hi wæron ægðer ge ymbe lara ge ymbe leornunga, and ymbe ealle
þa þeow-domas þi hy Gode sceoldon, and hu man ut on borde wisdome and
lare hider on land sohte, and hu we hi nu sceoldon ute begitan, gif we
hi habban sceoldon.
and how they both in their peace and in their war, and in their
government, held them at home, and also spread their nobleness
abroad, and how they then flourished as well in war as in wisdom;
and also the religious orders how earnest they were both about
doctrine and about learning, and about all the services that they
owed to God; and how people abroad came hither to this land in
search of wisdom and teaching, and how we now must obtain them
from without if we must have them.
Swa clæne heo wæs oðfeallen on Angel-cynne þæt swiðe feawa wæron
be-heonan Humbre þe hira þenunge cuðon understandan on Englisc, oððe
furðon an ærend-gewrit of Ledene on Englisc areccan: and ic wene þæt
naht monige begeondan Humbre næron. Swa feawa heora wæron, þæt ic
furþon anne ænlepne ne mæg ge-þencan be-suðan Thamise þa þa ic to rice
feng. Gode ælmightigum sy þanc, þæt we nu ænigne an steal habbað
lareowa. For þam ic þe beode, þæt þu do swa ic ge-lyfe þæt þu wille,
þæt þu þe þissa woruld þinga to þam ge-æmtige, swa þu oftost mæge, þæt
þu þone wisdome þe þe God sealde þær þær þu hine befæstan mæge befæst.
So clean it was ruined amongst the English people, that there were
very few on this side the Humber who could understand their
service in English, or declare forth an epistle out of Latin into
English; and I think that there were not many beyond the Humber.
So few such there were, that I cannot think of a single one to the
south of the Thames when I began to reign. To God Almighty be
thanks, that we now have any teacher in stall. Therefore I bid
thee that thou do as I believe thou wilt, that thou, who pourest
out to them these worldly things as often as thou mayest, that
thou bestow the wisdom which God gave thee wherever thou mayest
bestow it.
Ge-þenc hwilce witu us þa becomon for þisse woruld, þa þa we hit na
hwæðer ne selfe ne lufedon, ne eac oþrum mannum ne lyfdon. Þone naman
anne we lufdon þæt we Cristene wæron, and swiðe feawe þa þeawas. Þa ic
þis eal ge-munde, þa ge-mund ic eac hu ic ge-seah ær þam þe hit eal
for-heregod wære and for-bærned, hu þa circan geond eal Angel-cyn
stodon maðma and boca ge-fylled, and eac micel mæniu Godes þeawa, and
þa swiðe lytle feorme þara boca wiston, for þam þe hi hira nan þing
ongitan ne mihton, for þam þe hi næron on hira agenge þeode awritene.
Swilce hi cwædon ure yldran þa þe þas stowa ær heoldon, hi lufedon
wisdome, and þurh þone hi begeton welan and us læfdon.
Think what kind of punishments shall come to us for this world, if
we neither loved it ourselves nor left it to other men. We have
loved only the name of being Christians, and very few the duties.
When I thought of all this, then I thought also how I saw, before
it was all spoiled and burnt, how the churches throughout all the
English nation were filled with treasures and books, and also with
a great multitude of God's servants, and yet they knew very little
fruit of the books, because they could understand nothing of them,
because they were not written in their own language; as they say
our elders, who held these places before them, loved wisdom, and
through it obtained weal and left it to us.
Hær mon mæg gyt ge-seon hira swæð; ac we him ne cunnon æfter spyrgean,
for þam we habhað ægðer for-læton ge þone wela ge þone wisdom, for þam
þe we noldon to þam spore mid ure mode on lutan. Þa ic þa þis eall
ge-munde, þa wundrode ic swiðe þæra godera witena þe geo wæron geond
Angel-cyn, and þa bec befullan ealle ge-leornod hæfdon þæt hira þa
nanne dæl noldon on hira agen ge-þeode wendan, ac ic þa sona eft me
sylfum andwyrde and cwæð, hi ne wendon pæt æfre men sceoldon swa
recelease wurðan, and seo lar swa ðofeallan. For þære wilnunge hi hit
for-leton, and woldon þæt her þe mara wisdome on lande wære, þi we ma
ge-þeode cuðon.
Here people may yet see their path, but we cannot follow after
them, because we have lost both weal and wisdom by reason of our
unwillingness to stoop to their track. When I thought of all this,
then I wondered greatly that none of the excellent wise men who
were formerly in the English nation and had fully learned all the
books, would translale any part of them into their own native
language; but I then soon again answered myself and said, they did
not think that ever men would become so careless and learning so
decay. They therefore willingly let it alone, and would that more
wisdom were in this land, the more languages we knew.
Þa ge-munde ic hu seo æ wæs æryst on Ebreisc ge-þeode fundon, and eft
þa Crecas ge-leornodon, þa wendon hi hit on hira agen ge-þeode ealle,
and eac ealle oðra bec, and eft Leden-ware swa sone siððan hi hit
ge-leornodon, hi wendon ealle þurh wise wealhstodas on heora agen
ge-þeode, and eac alle oðra Cristene þeoda sumne dæl hira on hira agen
ge-þeode wendon.
Then I considered how the law was first found in the Hebrew
tongue; and again the Greeks learnt it, then they translated it
all into their own speech, and also all other books; and also the
Latin people afterwards, as soon as they had learnt it they
translated it all through wise interpreters into their own tongue;
and also all other Christian people translated some part of them
into their own tongue.
For þi me þingð betere gif geow swa þincð, þæt we eac sume bec þa
þemed beþyrfysta syn eallum mannum to witanne, þæt we þa on þæt
ge-þeode wendon þe we ealle ge-cnawan mægen, and ge-don swa we swiðe
eaðe magon mid Godes fultume, gif we þa stylnesse habbað, þæt eall seo
geoguð þe nu is on Angel-cynne freora manna, þara þe þa speda hæbben,
þæt hi þam befeolan mægen syn to leornunga oðfæste, þa hwile þe hi
nanre oðerre note ne mægen, oð fyrst þe hi wel cunnen Englisc ge-writ
arædan.
Therefore it appears to me better, if you think so, that we also
some books which seem most needful for all men to understand, that
we translate them into that language that we can all understand,
and cause, as we very easily may with God's help, if we have the
leisure, that all the youth that is now in the English nation of
free men, such as have wealth to maintain themselves, may be put
to learning, while they can employ themselves on nothing else,
till at first they can read well English writing.
Lære mon siððan furðor on Leden geþeode, þa þe man furðor læran
wille, and to herran hade don wille. Þa ic ge-munde hu seo lar Leden
ge-þeodes ær þysum afeallen wæs geond Angel-cyn, and þeah manega
cuðon Englisc gewrit arædan, þa ongan ic ge-mong oðrum mislicum and
monigfealdum bisgum þisses kynerices þa boc wendan on Englisc þe
is genemned on Leden Pastoralis, and on Englisc Hirde-boc, hwilum
word be worde, hwilum andgit of andgite, swa swa ic hi ge-leornode
æt Plegmunde minum ærce-biscope, and æt Assere minum biscope, and æt
Grimbolde minum mæsse-preoste, and æt Johanne minum mæsse-preost.
Afterwards let people teach further in the Latin tongue those
whom they will teach further and ordain to higher degree. When I
thought how the learning of the Latin language before this was
decayed through the English people, though many could read English
writing, then I began among other divers and manifold affairs of
this kingdom to translate into English the book which is named in
Latin Pastoralis, and in English Herdsman's book, sometimes word
for word, sometimes meaning for meaning, as I learnt it of
Plegmund my archbishop, and of Asser my bishop, and of Grimbold my
presbyter, and of John my presbyter.
Siððan ic hi þa ge-leornod hæfde, swa swa ic hi for-stod swa hic hi
andgitlicost arrecan meahte, ic hi on Englisc awende; and to ælcan
biscop-stole on minum rice wylle ane on-sendan, and on ælere bið an
æstel se bið on fiftigum mancessa. And ic bebeode on Godes naman, þæt
man þone æstel fram þare bec ne do, ne þa boc fram þam mynstre, uncuð,
hu lange þær swa ge-lærede biscopas syn, swa swa nu Gode þanc wel hwar
sindon. For ði ic wolde ðæt hi ealne weg æt þære stowe wæron, buton se
biscop hi mid him habban wylle, oððe heo hwær to læne sy oððe hwa oðre
bi-write.
After I had then learnt it so that I understood it as well as my
understanding could allow me, I translated it into English; and I
will send one copy to each bishop's see in my kingdom, and on each
one there is a stile of the value of fifty mancuses; and I bid in
God's name that no one take the handle from these books, nor the
books from the mynster, unknown, as long as there are any learned
bishops, as (thanks to God) there are now everywhere. Therefore I
would that they remain always in their places, unless the bishop
will have them with him, or it be lent somewhere until somebody
write another copy.
In die übersetzung des Orosius fügte Alfred den bericht eines normanns
über die umsegelung Skandinavien's ein, dessen anfang hier als eine
andere probe der Alfred'schen schreibart mitgetheilt wird.
[98] Ohthere sæde his hlaforde Aelfrede kyninge þæt he ealra Norðmanna
norðmest bude. He cwæð þæt he bude on þæm lande norðeweardum wið þa
west sæ. he sæde ðeah þæt þæt land sy swyðe norð þanon. ac hit is eall
weste buton on feawum stowum. sticce mælum wiciað Finnas. on huntaðe
on wintra. and on sumera on fiscoðe be þære sæ. He sæde þæt he æt
sumum cyrre wolde fandian hu lange þæt land norð right læge. oððe
hwæþer ænig man be norðan þæm westene bude. Ða for be norðrihte be þæm
lande. let him ealne weg þæl weste land on þæt steorbord. and þa wid
sæ on bæc-bord.
Ohther sagte seinem herrn, dem könig Alfred, dass er von allen
nordmännern am nördlichsten wohne. Er sagte, dass er in dem lande
nordwärts gegen die westsee wohne; er sagte indessen, dass dieses
land von da weit nach norden sich erstrecke, und ganz wüst sei,
ausser dass an wenigen orten him und her Finnen hausen, zur jagd
im winter und im sommer auf dem fischfang an der see. Er sagte,
dass er einmal untersuchen wollte, wie weit das land nach norden
läge, oder ob jemand noch nördlich von dieser wüste wohne. Deshalb
ging er gerade nördlich von dem lande, und liess den ganzen weg
das wüste land an dem steuerbord und die offene see an dem
backbord.
þry dagas þa wæs he swa feor norið swa swa hwæl huntan fyrrest farað.
Ða for he þa gyl norð ryhte. swa fær swa he mihte on þæm oðrum þrim
dagum geseglian. Þa beah þæt land þær caste ryhte. oððe sio sæ in on
þæt land. he nyste hwæþer. buton he wisste þæt he þær bad westan
windes. oððe hwone norðan. and seglede þanon east be lande. swa swa he
mihte on feower dagum geseglian. Þa sceolde he þær bidan ryhte norðan
windas. forðan þæt land beah þær suð rihte. oððe sio sæ in on þæt
land. he nyste hwæþer. Þa seglede he þanon suðrihte be lande, swa swa
he mihte on fif dagum geseglian.
In drei tagen war er so weit nördlich, wie die wallfischjäger
weitestens fahren, deshalb ging er dann noch immer gerade
nördlich, so weit er in anderen drei tagen segeln konnte; da zog
sich das land genau östlich, aber ob die see in das land
hineinging, wusste er nicht; er wusste jedoch, dass er dort west-
oder etwas nördliche winde abgewartet, und segelte dann östlich am
lande hin so weit er in vier tagen segeln konnte. Dann musste er
da rechte nordwinde abwarten, denn das land zog sich dann ganz
nach süden, ob aber die see in das land hinein ging, wusste er
nicht. Dann segelte er von da südlich am lande so weit, als er in
fünf tagen segeln konnte.
[Footnote 98: Der angelsächsische text aus Darrington's ausgabe.
8. London. 1773. Seite 21. 22.]
Folgendes ist eine probe von Alfred's Übersetzung des Boethius c. XII.
Ða ongan se wisdom gliowian. and geoddode þus. Se þe wille fæst bus
timbrian. ne sceall he hit no settan upon þone hehslan cnol. and se ðe
wille godcundne wisdom secan. ne mæg he hine wiþ ofermetta. and eft se
þe wille fæst hus timbrian. ne seile he hit on sondbeorhas. Swa eac
gif þu wisdom timbrian wille. ne sete ðu hine uppan þa gitsunga.
forðam swa swa sigende sond þonne ren swylgþ. swa swylgþ seo gitsung
þa dreosendan welan þisses middangeardes. forðam hio hiora simle bið
ðurstegu.