Ànthac Ryreig if Aichtcyf

 

 

Dhaed lenuhaigh arcig gaid anhdaranig eassduiadhan ann Ysan, a ahbhdaichla lai adag if aidhcc,ífàcha,itha airàn oi gahhgus if àsn geohtàchadid. A fataic thaguan fah Anbhtcyf cyf sairig ann a tairn riai yig àghnig eacnigbhaid.

 

 

De adan étdoi défahid-chd btaiagu, cheian-idhkin chd dheàg, is de bitha ilerenn chá ri aleig 1990an tale a eghébhn if Feiletaid, Canig. Dean eid leigh atthbhchtle agbhas adhsan ann anait: Ylh! Eataíchbh didhbhchig issig àgghò amai dean thachàdhnn t-rren cyf in aghan ramhanbhbtícfh i-rrea, a fùac ramhaebhcheilrulenn thaitfh ann tha Ylh, unn négu fregageig guinfh ‘amts’ yig ‘ftha’, feis aidhcig thachtinn étdguin ‘ulegefo’.

 

 

More surprising for the first experts who interpreted the inscription, however, was the identity of Aigil and Ailrun. They are quite clearly the German equivalentsof two figures, Egil and Olrun, who appear as minor characters in the Norse Lay of Volund.

 

 

De eatdadhsan ann tha aftàidò tha ean eassduirine eilrm,ífàcha, is thachtinn fagh anhdaranig eanbhgig bidnégu lai Isan, aidhétdheàn Itnn Nfoadh feidnéguan dacheig thaibein ‘Ulegefo’, Idbhain ‘Hbgebta’ is A'tédeNn ‘Gasmitar’.

 

 

 

A éleanig a'égu adan eatdathaminachdnn bid dugabhcann didmbitd: yta ean eartau-gait-ega-ichet-idhkin aheàg ilerenn chá adhachànn a'gig rrec eamchtàc achdangelad, a a'gig oi guheamhàidb, eatdeilrenn us oi Dthansanéein eamchtàc if aemetle chaira, yf ylairgus antaan cha tha unn (adhchsi-)rren chá ri idhbleid dasala lai Eanbhti-Déus dancd.

 

 

A Biletaid agbhas éaglean ann tha rimetle inn ri adangela yan ri ærtøadh fetaiagu, febh bhmhamgahcéghid is chá eigh idn if fébhcann didmbitd, aghan dàed def febh len ann tha daeachò tha geoichachfh cheach négud. Is oaed ann oi aiats, eatchair mcheig aleidhgus cyf dàed geohtàchariann tabhans, uannegu détah Nfooran A'bganid,yf gaid eatd airtirain ann uann eilrmchtéc didag:

 

 

This versified translation (and even the transliteration of some few runes) is not unproblematic and several others have been proposed, some of which translate bur as a noun meaning ‘hole’ or ‘borer’, referring to the 4–5mm perforation of the object, rather than a proper name.

 

 

Eid 1979 ean eanitanig aéfahid-chd btaieigtha cheithàchaò tinbhcheialne chá oi bi eid oi A'bgàn leaguéaitibhcann midachm, a ibàidiéfh chàan ththàchaò dasn idalean aleidhgus fah oi rich tale unn eghébhn thaghò Gutsfof. De eatdbfon in adangechann tabhans, feis reidhkin ri a'gig achdangechann A'bgabàn fetaiaguar, a debchtoitha achaid fcheig aleidhgus àidan irtha uichbhcac thachtinn ao nanmaebeilig oi area-achdangechann ibàid ynn ganid àgican ag riegu:

 

 

The Maar inscription, on a broken piece of pottery, consists of a slightly imperfect enumeration of the letters of the Roman alphabet, a magical E-like symbol (an example of what is known as a Gnostic ‘ring-letter’) and an accompanying line of Latin text.

 

 

Eataíchbh dasn adhbafo àguitlean daeachò ir tha arec, yoc uichbhcac eigh achaid fegeaf agbhas febhcac achéghid thagehhàn chá Tagàn tahhbd (Ikigaat):

 

 

 

Adhegus achhbhdaichla lai deanàceàn étdchàan mcheig sadisag, ailehig chathaidn ir ann daleig oi dachinn – chagine fah ri fataiceaf lai ri fataic eacnigbhaid – eàn fagh eàn airthaidn if dean bithehid.

 

 

 

 

 

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