Translation of Hibernica Minora (Advanced Learning)

(November 8, 2024) The Hibernica Minora is found in the appendix (page 49) of a medieval Irish psalter (Biblical Psalms) commentary. The traditional translation of the poem is (the letters all run together in the original text so the word separation here is arbitrary):

1. 1. Atberim frib, lith saine, I'll tell to you a special festival,
   2. ada buada belltaine: The glorious dues of Beltane
   3. coirm, mecoin, suabais serig, Ale, worts, sweet whey
   4. ocus urgruth do tenid. And fresh curds to the fire

1. 5. Lugnassad, luaid a hada Lammas- day, make known its dues
   6. cecha bliadna ceinmara In each distant year
   7. fromad cech toraid co m- blaid Tasting every famous fruit,
   8. biad lusraid la Lugnasaid. Food of herbs on Lammas- day.

1. 9. Carna, cuirm, cnoimes, cadla, Meat, ale, nut-mast, tripe,
   10. it e ada na samna, Samain These are the dues of Samhain
   11. tendal ar cnuc con - grinde, A bonfire on a hill pleasantly
   12. blathach, brechtan urimme. Buttermilk, a roll of fresh butter

1. 13. Fromad cach bid iar n- urd, Tasting every food in order,
   14. issed dlegair in-Imbulc, This is what behooves us at Imbolc,
   15. díunnach laime is coissi is cinn, Washing of hand and foot and head,
   16. is amlaid sin atberim. It is thus I say.

Notice that Lammas Day (Lughnasadh) actually has two different yet similar Gaelic spellings in the original text (in red). These turn out to be two different Druid Akkadian phrases which have the common theme of reducing the fear of emotional-energy in order to reveal life-form-manifestations. Thus, this phrase makes sense as the name for the medieval era's first harvest festival.

Attempted Translation Using the Latest Old Irish Dictionary eDIL

1. A suitable frib can be different from a festival
2. A fitting buada is belltaine
3. Ale mecoin kind resoluteness
4. Close urgruth so tenid

5. Lugnassad can proceed with that fit.
6. Every bliadna ceinmara
7. Test every toraid with m[1] fame
8. The food of plants goes along with Lugnasaid

9. Meat, ale, cniomes, are beautiful
10. It, they do not fit samna (Samain)
11. Fire can destroy the cnuc's lawful pleasantness
12. Buttermilks butter urimme

13. Taste every bid after [ ] urd
14. Issed dlegair [ ] Imbulc
15. Wash the axe, is cossi? is cinn?
16. Is so that atberim

References

Old Irish Dictionaries

1. eDIL - Electronic Dictionary of the Irish Language. A joint project of Queen's University in Belfast, University of Cambridge: https://dil.ie/
2. Old Irish Online from the University of Texas: https://lrc.la.utexas.edu/eieol_base_form_dictionary/iriol/17

(December 4, 2025, Updated December 29, 2025) This runic text is contemporaneous with the text on the Welsh and Irish runestones and oghamstones which were also being written at this time with similar themes (see druidwisdom.org for translations). The Druid Akkadian translation of the whole text is below:

Translation in Druid Akkadian (Northern Text 1)

1. A  TaBu  E  Ru.  IMu  PaRu  Ya  Bu.  LeYa  Ṭu.  Ṣu  AYu  Nu  E
2. A  Du  A  Bu  Wa.  A  Du  A  Bu  ELu.  LeTu  AYu  Nu  E
3. Ka'u  Ya  ReMu.  Mu  E.  Ke'u  Ya  Nu.  Su  Wa  A Bu  AYu.  Ṣu  Su  ERu  IGu
4. A  Ku  U  Su  Wa  Ru.  Gu  Ru  U  Ṭu

5. Lu  UGu  Nu  AṢu  Ṣu  ADu.  Lu  Wa.  A  IDu  AḪu.  ADu  A
6. Ku  EŠu.  A  Bu  LeYu  ADu  Nu.  AKu  E  INu.  Mu  ARu  A
7. Pu  Re'u  Mu.  A  Du  Ku.  EKu  Ḫu  Ta'u  Ru.  A  IDu  Ke'u - BL  A  IDu
8. Bu  Ya  ADu.  Lu  Wa  SeRu.  AYu  DaLu  A.  Lu  Wa  Gi.  Nu  ASu  AYu  Du

9. Ku  ARu  Nu.  AKu  U  IRu  MeKu  Ne'u.  IMu  E Ṣu.  Ku  ADu  Lu  A
10. ITu  E  ADu.  ANu  ASu  AMu.  Nu  ASu  AMu.  AYu  Nu
11. Tu  E  Nu.  Du  A  Lu.  ARu  Ku  Nu  U  Ku  Ke'u.  Nu - Gu  Ru.  INu  Du  E
12. BeLu  A  Ṭu.  AŠu  Bu  Ru  E  Ku.  ḪiTu  ANu  Wa  Ru.  IMu  Mu  E

13. Pu  Re'u  Mu.  A  Du  Ku.  AŠu  Bu.  IDu  Ya  ARu  Nu - URu  Du
14. IṢu  Su.  EDu  DaLu.  EGu  A  IRu  INu -Ya  MaBu  Wa  Lu  Ku
15. Du  IWa  Nu.  Nu  AŠu  Lu.  AYu  Mu  E  IṢu.  Ka'u  IṢu  Su.  Yu  IṢu  Ku  INu  Nu. 
16. IṢu  AMu  Lu.  AYu  DaṢu  INu.  ATu  Bu  ERu  IMu

In English

1. This emotional-arousal is disabling the eagle-vultures/griffons. Emotions are not emotionally-coercing the nourishments. Fated is Thu.  Activating Ayu will reveal nothing.
2. This life-manifester (Ayu) can affect her nourishment's curses. This life-manifester (Ayu) can affect her nourishment's high-powers. The splitting (of the network) by Ayu is not being revealed. 
3. Don't prod emotional-releases. The fertility-fluids are being made ineffective. Don't prod the fate-revelations. Su is cursing those nourishments for Ayu. Activating Su will harbor the eye's of fate (heavenly bodies who do the cursing).
4. This involvement with Su is cursing the eagle-vulture's guidance with Thu. Energize the eagle-vultures with Thu.

5. Reduce fear to reveal the life-form-expulsions by activating the instigators (motion powers). Reduce the curses. That will channel the attendants (eagle-vultures/griffons). Instigate them.
6. Involvement can cause confusion.  That will nourish fate instigating the fate-revelations. The fate-owls will disable the Moon-eye (Su). The fertility-fluids can control that.
7. Openings (through the life network) can shepherd the fertility-fluids. That will manifest involvement. The starvation from Hu is pasturing the eagle-vultures. Those channelings should be prodded [missing word] is restraining Ayu's manifestations  
8. Don't nourish the Instigators (that is for life powers). Reduce the cursing of the life-powers so Ayu will transport them. Reduce the cursing of emotional-energy to reveal the expulsions of Ayu's life-form-manifestations.

9. Involvement can control the fate-revelations. Fate-owls and the astrological-fate-powers can chastise emotional-effects. Emotions can disable activity. Involving the Instigators will reduce that.
10. Fate-omens can disable the Instigators. Considerations (focused emotions of emotion magic) can fate-shift the Reed-boat (Ayu). Fate-revelations can fate-shift the Reed-boat. Ayu has been foretold.
11. Astrology-magic can disable fate-revelations. Life-manifestations are involved with the lack and involved with the prodding (of the life powers). Fate-revelation's [missing word] can energize the eagle-vultures. The Moon-eye's (Su's) manifestations can be ineffective.
12. Restraints can affect Thu's spewing-forth the nourishments (fertility-fluids). Eagle-vultures can disable involvement. Attacking considerations will curse the eagle-vultures.  Emotional-triggering of the fertility-fluids will be disabled.

13. Openings can shepherd the fertility-fluids. That will manifest involvement. Spew-forth the nourishments.  Don't channel the control of fate-revelations. [word] dawn's manifestations.
14. Make scarce Su. Motivate water-transport. Neglect those astrological-fate-powers of the Moon-eye. Not Mobilizing the curses will reduce  involvement (of Su).
15. Life-manifestations can redirect fate-revelations. Fate-revelations will spew-forth lack. Ayu's fertility-fluids can disable scarcity. Prodding will make-scarce Su. Does not scarcity involve the Moon-eye's (Su's) revelations?
16. Prodding the Reed-boat (Ayu) will cause lack. Ayu can disrespect the Moon-eye (Su). Monitor the nourishing of the harbor's (rain making sky shell's) emotions.

Comments:  

(December 29, 2025) During the Viking raiding era of the 800's and the resulting Christian counter persecution of anything Pagan, a group of Irish Pagan defenders arose called the Fianna (singular Fian). The Christian monks who later wrote about them naturally had mixed feelings about them because while Pagan, they defended Ireland.

Around 1220 one of the greatest works of Irish literature was produced called "The Colloquy Of Elders" or Acallam na Senorach. A section of this mentions Lughnasadh in the context of a dialog between a representative of the Old Druid Ireland, a Fian named Cailte, and the new Christian Ireland named Patrick (the Saint Patrick). They are talking about the best hunting spot in Irelland and Scotland which is claimed to be the island of Arran. Here is the translation by Mark Williams:

• "Well my friend Cailte," said Patrick, "what was the best hunting the Fian ever found, in Ireland or Scotland?"

"The hunting of Arran," said Cailte.

"And where does that land lie?" asked Patrick

"Between Scotland and the land of the Picts," replied Cailte. "And we, the three battle-bands of the Fianna, used to go there on the first day of the month of Trogain which is called Lughnasadh, and we used to take our full share of hunting there, untill the cuckoo called out from the treetops of Ireland. Sweeter than any human music was listening to the lovely voices of the bird-host rising from the waves and from the island's shores." (page 185 of Williams)

References

Williams, Mark (2011) The Celtic Myths That Shape the Way We Think. Thames and Hudson.

(December 3, 2025) This was the first attempted translation of this text called the The Wooing of Emir by Cú Chulainn. Old Irish was not a known language then, nor is it understood today yet these are being passed off on the internet as fact.

(Page 232)

• ‘Bend Suain, son of Rosc Mele, which she said this is the same thing, (viz., that I shall fight without harm to myself from Samuin, i.e., the end of summer. For two divisions were formerly on the year, viz., summer from Beltaine (the first of May), and winter from Samuin to Beltaine. Or sainfuin, viz., suain (sounds), 

• for it is then that gentle voices sound, (viz., sám-son 'gentle sound'. )

• To Oimolc, (i.e., the beginning of spring, viz., different (ime) is its wet (folc), viz the wet of spring, and the wet of winter. Or, oi-melc, viz., oi, in the language of poetry, is a name for sheep, whence oibá (sheep's death) is named, ut dicitur coinbá (dog's death), echbá (horse's death), duineba (men's death), as bath is a name for 'death'. Oi-melc, then, is the time in which the sheep come out and are milked, whence oisc (a ewe), i.e., oisc viz., barren sheep. 

• To Beldine, (i.e. Beltine, viz., a favouring fire. For the druids used to make two fires with great incantations, and to drive the cattle between them against the plagues, every year. Or to Beldin, viz., Bel the name of an idol. At that time the young of every neat were placed in the possession of Bel. Beldine, then Beltine.) 

• To Brón Trogaill, (i.e. Lammas-day, viz., the beginning of autumn; for it is then the earth is afflicted, viz., the earth under fruit. Trogam is a name for 'earth.'’)

References

The Wooing of Emir by Cú Chulainn. Translated by Kuno Meyer. Distributed by CELT online at University College, Cork, Ireland. Text ID Number: T301021. Originally published in Archaeological Review 1, London 1888 68ff. Online at:  https://celt.ucc.ie/published/T301021.html