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Sound Cultures of Migrating Norik Tribes and their Governance Cults

PAPER TOPIC​​: Norik Governance and Its Ties To Ancient World Settings

KEY WORDS​​: rule, text, archaic variant, lex, franca rule, heritage,
guilds, alimentary trade, anguilla rostrata sales

ABSTRACT​​: Pliny the Elder in The Natural History [eds. John Bostock,
H. T. Riley, Esq., B.A. 1855] Book IV gives account of countries,
nations, seas, towns, havens, mountains, rivers, distances, and
peoples in texero, or toq s’andri, a contested district or wic system
which had formerly existed. In Chap. 31. A quote from Gallia Belgica
hints at an existence, recounted with delicacy: "a scaldi incolunt
texero texuandri pluribus nominibus, dein menapi, morini ora marsacis
iuncti pago qui gesoriacus vocatur; "texero" here is understood to
also mean excetera, tezero, extera, exerni, externi and toq[s]andri. A
Norik governance system undertaken by the Norik south of their ‘rule’
districts involved a confabulation of sorts deemed as necessary for
the continuance of realm coin, via systems of torq harm which involved
calculated loss of lingua franca, trade, heritage land rites or
dhriten and the stabilization of labour through a pagus protectorate.

AUTHOR’S NAME​: Kathleen Broer

AFFILIATION​: University of Toronto

E-MAIL ADDRESS​: kathy.broer@sympatico.ca

EQUIPMENT NEEDED​:​ microphone, slide projector, white table


By 12 BC small Roman militia units had helped to restore folk in

the netherworlds of the empire: an exemplar rich tapestry inculcated
the expectation and deservedness ratus standing and currency of folk
as far north as Ubii tribal factions in "Bonna," possibly describing
the Eburoni who were in a migratory pattern under a final phase of
Caesar's War in Gaul. As such, ​Castra Bonnensis​ was built up to become
Bonnburg, an outpost under Gallic and then Franc Authority where
finery trade in the format of alimentary trade based on fishing and
eel trade began in its development.

The Manchester Angel redstone’s silures dutch inscription

reflects the same curious denotation, ​“ys di ie ji ei[c] fi ocs cid
sui is iu fecit i sil”​ which has come to mean, though habit of use,
“ys from the gods power oak faith looks [to] cede on ice you made here
sil,”​ ca. 700 AD encrypting the language of use in which troubles had
been brought to bear upon exigency as a forfeiture system.

This long tradition strained relationships in confluence

settings, of which manchester was one, crossing the stanhope limes
with ‘genera’ conscriptions. Greywacke or Graywacke, which is a
variety of sandstone generally characterized by its hardness, dark
color, and poorly sorted angular grains of quartz, feldspar, and small
rock fragments or lithic fragments set in a compact, clay-fine
matrix--was for subsistence settings a quality stone for tools and
tablature to establish primacy in overrun districts--which numbered in
the thousands owing to disturbances of force and Caesar’s pull was a
major force in the development of settlement patterns in both the
north and the southern continental regions.

Developing a protocol for understanding how sound and tone was

utilized and manipulated as a function of culture has presented
difficulties to practitioners in the field of ​archaeomusicology​ ​with
few remedies, especially when the culture under study had been in
movement or in decay. Inscription upon stone is one exemplar of how
rich the tradition was and remains to this day--the stone being a
symbol of permanence, of culture and of echoing through the ages.

However, simple depictions of music endeavor in text or tone on

ceramics, rock faces, documents and other scribal records has yielded
little in the way of ascriptive melodic or harmonic ​‘folding’​ nor has
it shed light on what the production of song craft would mean in situ
amongst ​“generative”​ others, especially when the voices were untrained
or unselected which would be common in places where wealth scripts had
interrupted ​moral​ or ​normative​ production or within a militia group
where the passages of time and exigency would erase good musical

Since interruptions to moral cultures which were also constructed

to transmit language from small fragments to large tomes, involved a
refiguration of this process which would impact for generations to
come upon a language formation in several ways, simplification being
one way this cultic abrogation would have been manifested.

This culture had been inscribed since the writ upon the Ptuj
tablet discovery, ​“I Ydo Yiodbrdo yber dr”​ meaning ​I Uddo Niobradoan
over Thur[e]. ​The building of the Porta Nigra in Augusta Treverorum,
or modern-day Trier in 180 AD supported the claim based statement.
A later recast in the figure of Emperor Theodosius I as ‘Uddo’
baptized and ruling from 379 AD to AD 395 is supported in the theme of
the Arles amphitheatre script, ​“Liy ijt ijl rijra tn it iu uc xocio”
meaning Lie out isle “rijra” held it from toxandra.

The Manchester Angel stone’s cryptic reference, ​“ys di ie ji

ei[c] fi ocs cid sui is iu fecit isil”​ which has come to mean, though
habit of use, into thy hands I commit my spirit but more properly
would be ​“ys day power oak faith looks [to] cede on ice you made here
sil,”​ ca. 700 AD is connected to the Griquet sound inscription, “​fy ia
tet et” 860 AD which evokes the same tone in the expression, Faith ice
it will touch.

The Halfdan script, Hagia Sophia ​ic YI dhri yi thyr Iy Hr’z I cl

Jl Yijh I ijs​ meaning ​three power Tyr namely harez I cull spirit ji
hadi[th]​ 860 AD connects to the Yarmouth stone writ, ​“yz jar ijt liqud
rhn”​ of 970 AD ascribing Vizier status to ‘jar’ on the Rjin limes or
outline rijn to Lothair IV, in a position of governance from his
lifetime, 941 to 986 AD.

The Egmond Tympanum, presented via a wealthy patron in 1121 AD

makes claim, ​“Ian tor Oce li pnu mente in romite gregem sui up mians
sibi regem”​ or ​Jon Thor watch read spirit mind in high might rule upon
half year himself regnat.

The St. Pieterskerk Choir tiles, presented to the cathedra ca.

1180 AD adds to this mysterious opus in the writ, ​“nic narras -- quem
defis nc tum os vlierum mens devota putas felix qui credit ut ruos qi”​
meaning ​naught story--whom connect naught then if vlierum men devote
putas faith who credit first rus power.​ Rus power or the constructions
of its wit had evolved over time to men any Ruth or Ruthenian from the
11th century on which meant extensive trade negotions with its polar
cultic opposites had been made possible and solidified.

During this period of relative Frisii isolation, the Interior

Trade Gates of North Africa had been dictated terms from continental
regions for decades before proconsul Herodes Atticus [c. 110 AD]
selected Jerusalem’s first bishop Simeon [62 or 70–107, 117] for
execution under Trajan [53--117 AD] command in 117 AD, when Jerusalem
lost the capacity to direct governance via a post-Christ essene system
and so they lost the social haute that had been assiduously tendered
under Domitian [51-96 AD] control for state office positions.

This sent a ripple of terror through the courts and garrison’s

that had awaited control fixes which set up a protocol for female
attribute under the pressure of might. Hence, protocols that had
developed after the clearing of the court system prior to Domitian’s
assassination which included heavily coded and inert governance

John of Patmos [fl. 90 AD] was deployed via patronage to write

the luxor script that had purportedly been an agent in the empire’s
growing unrest, beginning with the capitoline jibe:



This cryptic reference, possibly a fragmentary product of the

capitoline games has come to mean a tabulation of concerns relating to
“​relatio​” but would transliterate as:

“bab y u on hmet aun

Hmht hp tun top nun
Kai tun bdeu yrma tun
Ths rhs”

The english translation hints at what was purported: ​Gate here

you on high plane We are always put back on high now And act by god
that which do Thais place. ​Under Apuleius [124 AD c. 170 AD] and
Septimus Severus’ [145-- 211] dicta the zeitgeist of early Annales
Carthaginian Christe 1 [200-211 AD] was survival owing to gnostic
factionalism that had denigrated physical labour owing to an argument
which had stigmatized Origen’s teachings [184-254 AD] and that of his
famous surviving coterie such as Pamphilus [260-309 AD] and his

And this suited the ordinances of Glossop trade emanating from

fort Ardotalia and fort Procolito, ca. 390 AD. Among these cultic
variant districts were found along the bayfields of the Ni or ti
andros river system where eskers abounded--At ti wandaronia​, Daon[n]a
Sedoa​, Quin Ooua toua[r]​, and Mis Sinhe​, derived from a Greco-Latin
koine using romanized script to demur oralized Salic trader french
that sufficed in flood plain districts and referred to via Pliny the
Elder’s naming of scaldi district as “to x andri.”

The Samson St. Dol inscribed pillar cross of pink marble ca. 395
AD reset at St Illtud's Church, Llantwit which was of a different
stone makeup, sent the message to its environs that loss strategy
reframed was sorted. Its inscription outlined a prescript with the
words, “In nomi yne jine ihm imci ritc ci did” which has meant, “in
spirit within power naught him ceding writ ceding deed,” referring to
the deed of him who was worthy.

The received faith of this subsect was passed along in 639 AD, to
Saint Audomar whose job it was to govern such a people. In so doing,
he [de] established the bishopric of Terwaan, Terenburg or Therouanne
as it had become to be known for its disassociate patternings abroad
and afield often and intermittently accompanied by Silurian militia
tones, expressed in the Melandra stone inscription, “Cihont rhiy tavo
j ua iai yt sal lis”​ which has come to mean, “high between thine you
among others the out sal read.” This classically defined Greco-Romano
script was possibly promoted by Plutarch [46 AD--120 AD] who, from
Boeotia, was descended from a qin class who also read the world via a
navigation tool, the futhark marking.

Following in this tradition, the declarative quotation in the

futhark inscription at Hagia Sophia, “I, hathor Rhyi Tyr Christ from I
St. John Isle” which distinguished a “sel type” Jon style rule from
that of Ebbo [775--851], bishop of the north who followed a long
procession of overlords to control the region as a ‘missio dispensa,’
with Neyoor a mystic figure often associated with death.

To this end, King Egbert [771-839 AD], Aethelwulf [d. 858 AD],
Aethelstan of Kent, Aethelswith of Mercia, Aethelbald of wessex,
Aethelberht of wessex, Aethelred of wessex, Alfred of wessex and
Aethelbald of Wessex who died and was succeeded by Aethelberht of Kent
were inculcated in this ‘merovech’ trader tradition, following in the
traditions of Childepert’s jugements from 575 AD.

Judith of flanders as consort whose progeny baldwin II, charles,

and Raoul were accompanied by an assorted number of Scanian overlord
ruler such as Aethelwulf [d. 858], Bjorn, born ca. 840 who campaigned
in 860, Halfdan born ca. 840, who campaigned and ruled from 865 and
who died in 877, Hvitserk, born ca. 840, at Garðaríki, and who
pillaged with the Rus, and Sigurd who was born ca. 840 and was active
in trade rule with Russia, Hellespont and in upper reaches of
Scotland. This associative ‘relatio’ moved Hynyswar, born ca. 840, and
who campaigned 865 until his death in d. 873 AD and Fubba, born ca.
841, and who campaigned from 865-878 AD.

What gathered were an associate witness to clan mores in the

figures of Aethelbald [d. 860], Baldwin I of Flanders [m. 862] and
Aethelberht who was surrounded by West Saxon and Kentish witness.
Heahmund acceded and took the bishopric of Scir burne as his desire
was to promote a stillpoint in the trade warfare of his realm, using
mission solves as policy against polity to do so.

The group’s travels took them to places where finery and its
production took place under pressured styles of rule that had hitherto
been unformulated in their plans. The Lusterware tiles produced for
the mihrab, Mosque of Uqba Kairouan from 670 CE, where the Sidi Okba
constructed a Friday Mosque masjid-i jami` orjami.`

In 836 AD, Prince Ziyadat Allah rebuilt the mosque, madrassa and
surrounding compound utilizing Gallic-Roman patterns; their vegetal,
floral, and geometric designs, both Byzantine and Umayyad in tone
utilized ancient patterns such as the acanthus, lotus palmette,
anthemion, honeysuckle, as ‘republic’ symbols as an encryption of
cultic devise.

From 860 AD Gotland followed a version of this constructed

“hathor” policy in the west, Hathor being the mansion of Horus,
following in the cult of Nekhen, Edfu at Dender, Iunet or Tantere,
Ta-ynt-netert, Tentyra, and Nikentori where Nekhen artifacts such as
barques, ceramics and statuary represented ‘Ed’ or ‘Aet’ fu rule which
was ptolemaic in tone, signifying the power of ​Apollonopolis Magna​, in
the Capital of Thebais Secunda.

In 980 AD, Kiev-Rus and Margut-Lorraine realms were quickly

solidifying their economies as ‘Nigra-Rus’ overlords promoted their
devices for exerting control over large expanses of terrain. The
Aethar Ita Site​ demonstrates this protocol in its systemic handling of
low governance priority and fluctuating trade membership and currency.
Evidence from similar site middens or repositories on the north edge
of site BdHb-2 [Borden, 1952; Garrad, 1967] overlooking Nottawasaga
Bay near Craigleith, and findspots at site BdHb-1 and site BbHa-10,
some seventeen miles inland and south-east of the other two sites
suggest a “bear-jaw” privilege invocation, a ‘ramus’ tool of use in
ceremonial custom of hide or pelt scraping.

Ita rite, so called after Ita, the “Brigid of Munster,” was born
in 480 AD and was kin to Cennfoelad or Confhaola and Necta. Cennfoelad
himself was descended from Fe lim or Iron Line or Faith line of which
a vita appears in the Codex Kilkenniensis. Further descendants were
invoked in this system. Both Æthelflæd, Lady of the Mercians from 869
to 911 or 918 and Æthelred, Lord of the Mercians from 860 on to 881
with a diminished standing by 911 were left to dissimulate on
protocols of jurisprudence in the wake of massive political and
geophysical changes during a period when governance went to the
principals of the age.

Emerging protocols had fallen to older privileges where Silurian

troops, a Welsh dialect and Welsh preferences for control had
subverted or subducted a modernized stance, upon which much contest
had been provoked. Building a communal trade effort took the will and
passion of a man backed by women willing to supply the labour--hence
the appellation of Aethar-Ita in which the labours of home were sent
abroad for a reworking of currency in ‘Nikensis’ or Canadensis
settings. The wool trade received a Kil Kennien Sis bonum in this
district, evidenced in the sheering lithic tools found on site.

Production management was left to men who had been trapped under
a ‘taler’ system of trade labour on routes far afield, often leaving a
detritus of indebtedness or debenture. Setting this castrum into a
wider context in order to understand the position a command had in
extending its rule has become in part a task of reconstruction, as
delicate an art as restoring a painting.

In translation theory the task of the translator is to aduce an

equal measure of research in the Source culture and how it can be
address a translation to a target culture which may bring a knowledge
of site to bear.

This type of ‘recovery’ translation may also involve a complete

investigation of scribal culture to target culture, source archaic
variant transfer to target language and finding a source text which
will translate to a target text which will inevitably involve a
knowledge of how source social code and incident theory brings a point
to bear on how translations are undertaken, especially when the
evidence is fragmentary, conflicting or of a propagandist nature which
is always the case with a genre known as broadcast which may have had
illocutionary force in a derived context.

Here, the source cult may very well have been ancient court Rome.
For it is within or “wodin” one of the most difficult social codes to
interpret--Nero’s court system was intermingled with a ‘theatre’
presentation of the varieties of self, accompanied via a poison cult
and a running thematic format of ​techne​ where one thing inevitably
became another thing.

Nero’s court exhibited the art of event-staging theatre excess or

Qualis artifex Pereo, accessed through the gamut of female members of
his tribal alliances and consorts. His contests had been arranged
initially through the male militia mentorship of Burrus [d. 62] and
Seneca the Stoic [d. 65] upon Galba [d. 69] , Vindex [68 AD] , Boudica
[61 AD] , Christos [ca. 64 AD] chronicled through the efforts of both
contemporaries and subsequent antiquarians Josephus [37-100 AD] ,
Tacitus [56-120 AD], Suetonius [69-122 AD], Cassius Dio [155-235 AD].

This had come to mean the trying on of identity in order to

obfuscate and rule, derived from female relatives Agrippina, Drusilla,
Julia Livilla to consorts Acte [55 AD], Claudia Octavia [39 AD-- 62
AD], Locusta [fl. 54 AD-68 AD], Photina [d. 64-66 AD], Poppaea Sabina
[30 AD-65 AD], Statilia Messalina [35 AD-68 AD] and younger male
associates Sporus [fl. 67 AD], Phytagoras [fl. 68] and Phroditos,
Neophytus and Phaon.

After the fire of Rome, Nero left Romans with a public work
edifice Domus Aurea [est. 64 AD] which had instituted a setting for
moral taste in the empire. Through Carthage, a reenactment of Roma’s
‘Fury’ Theatre had absolved those who had gone missing from the Great
fire of Rome in 64 AD which had spread throughout Afriqqa where zones
of rule were governed by a proto-salic law “Ma lto thi af ri oli to”
meaning my line thine from king oil towards as an act of freight,
useful to extended relatives whose rule had become increasingly

Photina, along with her stepchildren, had come to represent Roman

tinged rule due to her association with Nero’s daughter, noted Domnina
[fl. 64 AD], not just in Carthage but also in Sousse, a port city in
Gulf of hammamet and Thuburbo Majus, a bezant-roman site in Tunisia
where a privileged set which had become associated with Sedatus, 256
AD Carthage council, Faustus, Arles council, 314 AD, Cyprianus 411
Carthage council, Rufinus 411 Carthage council and Benenatus 484,
captive of Vandal king, Huneric had justified their practice for a
number of generations.

The Vandal king, Huneric who was son of Genseric was married to
Eudocia, daughter of Emperor Valentinian [419–455] and Licinia
Eudoxia, son of Hilderic. This patronage had impact all along the
maritime coast of Algeria and Tunisia as well as the riverine
settlements of intracontinental Europe as it was then understood which
included the cultic circus neronian or Neronianus which had encrypted
an ancient code system, “ ruis ty ac fet ec ” meaning rumour high to
faith true; “bij el my sit yri” meaning by god my sight Ýrar,
specifically referencing the rule of Ivar the boneless, ca. 860 AD.
Placing emphasis upon the ​theatre phaedra​ which had popularized
mining in the market setting along the northern causeways of Africa
was where sight unseen, actors and agents were switched for techne
purpose; this cult variation also, in part, explains the “exhibition”
mounds and social patterns of specific paleo-indian sites in North
America. The commonality and duration of this social code is evidenced
in all Red ochre sites, ‘ Canadensis ’ which is fully displayed at ”
payne ” or pants lake site [ HcCi-8] and at red indian lake site.

At Folsom point an artifactual red ochre cued explorers of what

social codes demonstrated an interlocutionary force in the region.
Pre-Folsom levels at the Hell Gap site in goshen county, wyoming in
particular call forth the methods of distinguishing one group from
another. Hematite, with iron oxide pigments, Fe2O3 was in use to
create a patina in the red ochre sails upon frisian vessels which were
designed as ”ketch” riverine or maritime boat with a rudder post or a
more ancient steering oar, depicted in Roman votives on sea travel.
The ” almagras ” pigments of clay and iron oxides of which haematite ,
maghemite were most particularly in use, made equal note of standing
in the dictates of Norse, Thule, Dorset and Naskapi or “ n[e]scaupi ”
wes g’andli, thorset, dule, and noric traders.

In 1222 an urbarium had recovered an ancient tide-keeping of

record which had provided a witness record of rental or rent-roll and
register of fief ownership that had been under weather produced
conditions; the record included the rights and benefits that Prum had
over its land tenants and land holding serfs and peasants documenting
tithes, stock, and place holdings. As such, Prum Abbey in Eifel was
increasingly put under Bonn administration because its list of
holdings was greater than its administrative capacity, especially on
distant “terwaani” coastlines.

The record included districts of harm known later as “marland”

which included Auuans, Aruuilre, Wanpahc, Wardanc, Vuans et Holonzi,
Wihc, alio Wihc, tercio Wihc, Baldenshart et Denesbure, item de Wihc
iuxta malberhc, Merxz et Trimparden, Clutterche et Trittenheym, Riuat,
Montini, item de Montini, Niuenru, Bouelicurt, Fagit, Puzol, Hunlar,
Bastenacghe, Longonuiler, Yuernesheym, Linde, Cruceberhg, Teuenihc
which matched records kept at Utrecht from the Westgandli deanery 1
which included neustrian sites at the neutral colony ‘head of the
lake,’ Daonasedao, Quinaouatoua, Attiwandaria.

The Prum Troper and Antiphonary [Paris, B.N. Lat, 9448, fol 54],
the Gradual of the Abbey of Prum 91 MS and the eleventh-century Prüm
Lectionary with its unique style of illumination, in Latin MS 7
provided a format and formulation for governance which to this day had
been upheld. Eygilo, the founder of Prüm Abbey, also helped to set up
Flavigny in 860 AD in order to insert for the record the district’s
contributions to guarding privilege, honor and worldly activities in
trade in deca cohorts.

Werden, Weissenburg and Prum Abbey systems engaged in ‘

assarting’ with the assistance of scarae to complement Rhineland
Economies in the Ninth Century on continental and silurian shorelines
in order to restore ancient economic systems. Prüm Abbey and
‘Onondaga’ under its Therouanne influenced governance, is a former
Benedictine abbey in Prüm, Lorraine, now in the diocese of Trier,
founded by the Frankish widow Bertrada the elder and her son
Charibert, Count of Laon, on 23 June 720.

This cult derived its tone from Cyril of Jerusalem’s [313-386 AD]
ordinance based rule which had emphasized themes of μυστήρια and
homoousios purposed upon a menold 3 ‘ jil ’ construction of
personhood. Abbot Angloardus , appointed by the royal family,
established a chit system founded upon an honorarium dependency
structure which was tenuously connected to Childebert III’s [670 -711]
reign and ‘jugements’ based on Salic law as it was then understood,
later applied as skal-gulating [1028] or scanian [1215] legal

The Shawwood Site [AgHh-1], Sidey-Mackay [BbHa-6] Site, MacMurchy

[BcHb-26] Site, the Roebuck site and the Forget Site, Weybridge, and
Melville [BbHa-7] are examples of this cultic designation. Childebert
III’s written account was possibly fashioned in 695 in defense of his
structural aim ‘in repose’ with the moral intention of restructuring
the accountancy.

As such he was often thought of as a ‘roi faneant’ who died

before his ‘jugement’ was firmly instituted because of a disruptive
reign in which he had invested in a “charge d’affairs” vestiture
against a better light’s wishes. As such, ‘portlets’ along the coastal
regions where fair trade had been promoted received a similar
jugement, possibly by proxy.

Da ‘on as’ eda o like Hoorn, NL, Cape hoorn, CL and Cape Agulhas,
ZA was a pier on Hamilton’s lakefront beach strip which functioned in
an intake zone capacity, formatted for extensive landowning interests
with many cultic tones, including that of icelandic “edda” narratives
evoking kennings in skaldic or derivations in Annales Kilkensensis.
This cultic variant included a red ochre trade emporium,
evidenced in Indian House Lake and Lake Nascaupi find spots and midden
sites, related to the HdDe-5 site in this zone. The red ochre was
covered by garbage and debris, and on top of this were a number of
lithics - mainly flakes. Small chunks of red ochre and other evidence
of a ceramic based culture were also found in other parts of Structure
#2 which was similar in size.

This privileged dock was recorded in an Ubarium sponsored through

Eifel district Prum Abbey est. 893 Urbar 1222 named Baldenshart or
aldershot et Denesbure or saltfleet, part of a series of ‘salic’
docking port enclaves. During the 13th century much that was
noteworthy in terms of trade with silurian new continental zones was
not recorded except in this format system because the patronages were
shape shifting toward individualistic rule with almost no oversight
except localized ones.

The West Fries trading group had subsumed economic interest to

otherworldly concerns due to constant foment due to ‘flooding’ finally
yielding to altered vested interests in the region with the
development of a new trade linguistic flavour that sounded an amalgam
note through Franco-Icelandic West Fries as populations left the
region to service their own best interest. West fries pronoun use
during this period was changing to accommodate new uses and identities
because old world values were in flux.

Frisian, Anglo Saxon and Cambro Anglo Norman patterns of

influence took charge of de jurex principles; as such pronoun use was
formulated to provide cover for intimate ‘relatio--’ which often
excluded female attribute. This “inclusive” practice was often
complicated through gendered references in social activity and was
subject to a differentiation protocol that was funded.

Members that succumbed through this representative of toxania or

toc qin cultic practice the “fleuri” or “florri” patterning were
deleted from the registry which had been accomplished through additive
transfer, habit forming genre productions of use such as hearsay and
broadcast and terms of collective use which had become un-denoted via
words that were akin to “such like, one, other, this or that.” For

Regional Frisian pronoun use

-- ik, du, hy, sy, it; wy, jimme, hja--

transferred to Anglo Saxon use
-- ic, pu, heo, hea, hit; pe, he, gie--
where Icelandic use
-- eg, pu, ‘hun,’ han, pao; vio, pio, pier, paer, pau
transferred out to Anglo Norman use
-- Jeo [gie, “jou,” je], tu, on, il, ele, [el];
nos, vos, ons, ils, eles
which transferred out to Danelaw use
-- ek, pu, han, hon, pat;
vit, it, ver, ‘eir, er,’ pier, paer, pau

Edgelake Park within the Hamilton Wentworth region between

Frances avenue ‘Fra n cesa venue’ or brother not ceasing came, Church
street ‘chu rch stra at’ or you reich beyond to, Teal Avenue ‘te ala
venu e’ or your allah come/came and Green Street ‘gre ens tre et’ or
it goes us three and along Lake Ontario’s lakeshore has been the
subject of interest regarding various ascriptions of attiwandronic
cultic tone. Owing to satellite imaging of the area, a foundational
patterning is discernible with a traditional labour for the region--a
quarry system built on stone weirs, canal embankments and other make
work projects that had systematized labour and protocol.

Archaeological indicators reveal an old supply routes sub

sectioning the entire subdivision leading to van Wagerner’s road from
‘red creek.’ An unnamed green space exists near cascade st or ‘cas
cades tra at’ or case cadre three at and lake ave rendered as la
kea[t] Keatinge ve or ​the district rule​ came. An old quarry dig site
is in the undesignated green space, near an old river bed, known as
‘Ys ‘er’ for ‘ice am’ or ‘ice heir.’ The Annales Blandiniensis from
St. Peter at the “Ys’er” delta near Ghent divides this region randomly
as most absent landlords had done throughout time.

The most obvious entries, from the heavy storm of October 1014,
can be found in the Annales Blandinsiensis, ​magna innundatio magnus de
exandrae marchianensis historia regnum francorum magna maris in
nundatio ubi in numemmeriabilis perierunt en de Quedling burgensis res
miseranda nimium stup enda contigit in walachri et flanderi quia
vultum domini iratum effugere non poter erunt.

The great flood largely from out of ‘an argument’ historic

kingdom of the franks from sea flooded over in numbers perished in the
‘what’ from ‘Linge’ burgos, burgens rule ’stup’ [pier] adopted a
‘miserable’ [policy]--too much has happened in the face of ‘flan
[coin] deri’ and ‘wala [nothing] chri;’ You can not be angry.

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