Etymology of Votadini
. Pronounced 'wotadini' and
translated in Welsh the name became first Guotodin, later Gododdin
becomes 'gu'. This is valid for Germanic words which were introduced in the French language (war -> guerre) and for
English words which became loanwords in Brythonic (Welsh). This works only in that direction. No 'gu-' in Brythonic becomes
'w-' in English. The name Votadini is officially supposed to be 'British', an assumed Brythonic language which was allegedly
spoken en England. Strange enough, the fact that the name Wotadini had to be adapted to the Welsh language logic, from one
alleged member of the Celtic language family to one other member, did not alarm the historical etymologists. There is a
reason for that.
British etymologists proposed some time ago a hypothetical British
Language, which is supposed to be a member of the Celtic language family. Such a hypothetical language
(there is no evidence) comes very handy because one can fill in oneself most of the hypothetical language features and
reconstruct most of the supposed British Language words. This proposed idiom has apparently some strange characteristics
such as being very different in some aspects from other Celtic languages. One of these is the idea that there are words in
British Language which begin with 'w' and that they have to be translated to the other Celtic languages, where 'w'
Is it a complete coincidence that the only attested transformations ['w' -> 'gu'] concern Germanic loanwords? An
example is the name Wilhelm (William) that became Guillaume in French. Or war became 'guerre'. In general, the
insular Celtic languages (Welsh, Irish) react in the same way as the French language does. French kept some Celtic language
There can be only one possible conclusion: the word Votadini is not Brythonic in origin but Germanic.
It has the same meaning as the name of the German top-god Wodan. The root is 'wode' (anger, fury, etc.). So 'Woda(n)den'
= the angry ones
, or, according to their southern victims, those furious
with the Old English '-en' plural (like in children
) which became '-in' in Latin. They must
have had a habit of looting their richer southern neighbours. The Welsh poem 'Y Gododdin' testifies of that.
The name could have be an exonym (name given by others = their southern victims). This leads to a new conclusion: the
Votadini, living in southeast Scotland, spoke a Germanic language.
A alternative and attested name for the same people is 'Otadin
', where the 'w' was
. This is not so strange as it looks. Wodan is known as Odin in Norway. The English word 'word' becomes
'ord' in Danish, Norwegian and Swedish ( see: http://en.wiktionary.org/wiki/ord
). Scandinavians have a habit to drop the leading
'w'. Which leads to the deductive conclusion that 'Otadin' was the endonym, the local name of Wotadin(i) and not a scribal error.
To summarize: The Votadini had a Germanic name, spoke a Germanic language and the alternative name Otadini confirms our
hypothesis that the region north of the Humber, the former Northern Maglemosian language zone, spoke a Scandi-proto-English
language, a language much closer to the Scandinavian languages than the southeast proto-English language. Note also
that the name Votadini dates from the Roman times.
Compare with the classic explanation (http://marikavel.org/personnes/votadini/accueil.htm
In Ptolemy's forms, it is to be noted that d for l (d for l) and vice versa is not uncommon in his text, hence Otalini.
To explain the omission of initial Ou- (V-), Williams suggested that a blank was left in the archetype for a capital to be
decorated with penwork, and that this was never filled. This is possible, as the name begins a paragraph, but such an error
does not appear to affect precisely comparable names. Ravenna's entry is as usual accepted as trustworthy by R&C, both
as a form and as a fort of the Antonine Wall (in whose section it occurs).
Their etymology is : British *vo- (Old Irish fo- glossed 'sub', Old Welsh guo, go 'rather, somewhat') plus *litan- 'broad',
hence 'rather broad place', with reference to a small plateau. This is acceptable up to a point, but it is very likely that
(as first suggested by Holder) Volitanio is simply a rendering of Votadini, with metathesis of vowels of a kind paralleled
elsewhere in the text.
DERIVATION. There can be no doubt that the proper form is Votadini, given the Welsh derivative Guotodin, later Gododdin. On
the latter, important in the history of Welsh verse, see Jackson, The Gododdin (Edinburgh, 1969), especially 69-75, on the
location of the Manau Guotodin of Nennius (62). Watson CPNS 28 says that in an eleventh-century Gaelic poem there appears
Fotudain, which corresponds exactly to the Welsh forms. According to Watson the name can be compared with early Irish
fothad 'support' ('Fothad, a mythical ancestor of an Irish people, perhaps derived from * Vo-tâdos' : O'Rahilly EIHM 10,
note), with a suffix -in- as in many ethnic names. The sense is not entirely clear, but seems preferable to others
suggested by Holder II. 887. See also I. Williams, Canu Aneirin (Cardiff, 1938), xviii.
As you can read: some very intelligent people excel in explaining what in fact cannot be explained in their world, the All
Celtic British World. They admit that the result is a hugely uncertain conclusion. They are simply wrong.
Etymology of Edinburgh
Present-day Edinburgh was the location of Din Eidyn, a dun or hillfort associated with the kingdom of the Gododdin. Several
medieval Welsh sources refer to Eidyn. (Wikipedia)
The version Eidyn was mentioned in Welsh first. But that is not sufficient to state that the region of Edinburgh was Welsh
or Gaelic speaking. After all, the first mention of Londinium was in Latin and nobody will argue that it means that the
locals spoke Latin.
In the Wikipedia article is also affirms that the Old English word burgh meant fort. That is probably not right. More about
berg/burg/burgh here. It meant 'protected, fenced, walled, village'. The castle is younger than the
city. The castle was build to control the city, as a sign of power, not to protect it.
More likely is that Eidyn is derived from Odan/Odin, from (V)Otadini (see previous chapter above). The pronunciation in
Welsh is close to 'Aa-dunn' (the 'u' could be aphonic or a schwa, similar
to the 'a' in Odan). We have to take in account that the sound represented by the first 'o' could not have been accurately
noted. People who wrote the word could have done it with a Latin twist or a Latin/Welsh twist. Place-names have been
constantly altered, twisted, adapted when it were foreign place-names. Dover became Douvre in French, London is Londres in
French or Llundain in Welsh, Antwerpen even Amberes in Spanish. Odan > Oadun > Eudun (=Eidyn - the old 'y' was
pronounced 'ü') is possible. Then we have some choice in semantics: Odan/Odin can refer to the god: Odin's place' or it is
short for something like 'Odin's people'. Compare with the Danish town of Odense.
Possible is also that the original name was simply 'Burgh', for the natives needed not to remember themselves how they were
called. The Welsh/Gaelic version Eidyn was then an exonym, which for some reason was taken over by this Burgh's citizens as
Sicambri: Latin version of sic + camber. Sic is 'sich' (German) or 'zich' (Dutch). The word does not exist in
English and is translated as 'oneself'. It refers to people 'themselves'. Camber is a German plural for 'cambe' = tooth, what
sticks out. Hills are meant here. Therefore, Sicambri are 'people from the hills' or 'high ones'.
Bructeri: probably 'burgh' + suffix '-ter'. One has brough and burgh. Both are the same word but the
difference is metathesis ur <> ru.
The '-ter, -er' suffix is also found in e.g. walker. Bructeri means 'burger' or 'burgh people', where burgh does
NOT refer to a possibly fenced place on a imaginary hill but to a protected population.
Teutons (titans?): from Germanic deut-, compare: Deutsch, or Diet- (Dutch) both meaning 'folk',
people. The word Dutch is derived from deut-. Teutons are simply 'the people'.
What could be closely related is the word 'titans'. This word, meaning in ancient Greek 'the oldest gods', could have
the same meaning. This could be an indication that 'deut-' initially referred to the first and oldest farmers who practiced
the same religion as the hunter-gatherers, the original people. The word persisted in proto-Germanic. Typical for the
Titans is that there was no real hierarchy. The key is freedom, hunter-gatherers were free and so were the first farmers. But
when all land was in use, difficulties began. A hierarchy became necessary. Some generations after the arrival or
agriculture, a new hierarchical generation took over. This generation would then be represented by the classic Greek gods.
Zeus was the chief and his power exceeded the power of the other gods. The (new) gods defeated the (old) Titans. This
reflected the rise of an upperclass of farmers, under supervision of an all powerful king. It was the dawn of a new time.
Caedwalla: not a Celtic name! The last part is probably -walla, walda, meaning power, force, strength.
Derived is the verb walden, 'to rule'. The word is found in all Germanic languages. Latin: valere. Names
are: Walfried, Waldemar (Voldemor!), Waldrada, Walbert, Wealdwine, Walram, walraven, Walter, and more, e.g. Herald, where
-wald comes last. However, the difference with -wahl, foreigner from the south, is sometimes difficult to
make. Against -walla = Welsh is the fact that the Welsh called themselves Cymry. So the name is probably
not Welsh, remains: Germanic. A third possibility is wahl, OHG wale = choice.
The first part is the OE word (ge)gada, 'companion'; OS gigado, 'id'; DU gade, 'partner, wife'. The verb
in MDU gaden, 'to hear'; MNG gaden, 'to fit, unite'; OHG bigaton, 'to fit, come together'; OFR
gadia, 'to unite'. English: to gather. This could be a substrate word. I plead for Caed-walla = powerful companion,
or, who has the power to gather [men] - as the most likely etymology.
(WIKI) Modern discovery: Although Bede specifically notes that English was Cædmon's "own" language, the poet's name is of
Celtic origin: from Proto-Welsh *Cadṽan (from Brythonic *Catumandos). Several scholars have suggested that Cædmon
himself may have been bilingual on the basis of this etymology, <<
Speaking about a modern discovery! How easily bilingual people were in the distant past! This solves a lot of
problems apparently. Forget Bede's futile specification: Caedmon was Brythonic speaking! Forget the fact that neither
Bede nor Caedmon were known as Welshmen. Modern Celticists know better than these ancient witnesses.
Interesting is the circular reference to Catumandos/Catumandus
. Catumandus was a minor chieftain in southern Gaul, the
Marseille region, from around 390 BC. That is why he is supposed to bear a Celtic/Brythonic name. Problem is that the name
was never convincingly explained in Brythonic. However, this region was dominated by a Germanic elite, as discussed in this
website. The name Catumandus could therefore well be Germanic. Catu- : cot - where common people lived in
+ mandu :
mund, mouth, protector, guardian, custody holder, 'who speaks in his/their name'
, thus Catumandus: guardian of the
. Indeed, he was a chief.
This Caed- is the same as in Caedwalla. Caed= comrade, companion; mon = short for -monde, -munde = tutor, protector, possibly
related to 'mond, mund' = mouth > guardian. Compare: Edmund (Ed-
= heritage). Caedmon = companion guardian.
Not Celtic at all. Very English.
Cartimandua, queen of the Brigantes (1st century.) where the first part is probable 'care, cared' + 'ti'(you, thou)
+ munda = guardian [+ 'wa,wo' = woman]. Cartimandua = thou caring she-guardian.
Boudicca: is the subject of a separate paper!
Saxon: 'Sak(e)s', the 's' is possibly an inflexion. Old Saxon: saka; Old High German: sahha (German:
Sache); Old Frisian: seke, sake, OE: sacu (NE: sake); Old Norse: sök ;
All meaning "cause, lawsuit, feod, complaint, issue, dispute, battle”), from Proto-Germanic *sako (idem), from
Proto-Indo-European *sag- (“to investigate”). The second part could be 'son'. The (German) Saxons must have been known
to their southern neighbours as looters and troublemakers. This corresponds greatly with the meaning of German:
'gear'(trusting spear)-man. The etymology of the word Saxon explains why they did not have a good reputation and why in north
and middle Britain the more neutral word 'Angles' was preferred. The word Saxon had in Old English the very same meaning as
in the rest of the Germanic world. Litus Saxonum can thus be translated as 'troublemakers coast'. In proto-English the word
Saxon did not refer specifically to the north Germans. The word 'Saxon' was a synonym for the modern word Viking. The word
Viking is a late, medieval word. Before it was 'Northman' (early Middle Ages) and before that it was Saxon. The latter was
picked up in Latin.
The name is primarily a Germanic one. Boudi = bode = commander, akin to 'to bid'. Hillia = hilda = (honorific) fight. She was
equalized with Athena and Minerva. Both Mediterranean goddesses were goddesses of the mind, art, craft and martial arts.
Boudihillia = 'she who controls a fight'. Her name was found near Hadrian's Wall where many Batavians and Belgians