From the historical records we know that the Magyars are the principal ethnic group of Hungary who, like the Huns, pushed their way into Europe to make their mark on western civilization. Their culture is Finno-Ugrian, meaning that it is related to both the Finns and the Ugrians, the latter being ethnic groups of Siberia and Hungary. Mostly here it is their relation to the Finns of Eastern Scandinavia that we are interested in, because O.L.B. confirms the Magyar influence in that land:

 There are some elements of the Magyar and other personalities in this text which probably have nothing to do with any sort of historical beings, but rather are related to the Jotuns of Scandinavian lore. In order to incorporate the elements of evil as taken from the ancient tales these characters would certainly have had to have been considered, but, in keeping with the euhemerist nature of the account they had to be given historic personages- the Magyar, who the author and/or his/her sources had already looked upon with disdain. Here are the elements possibly connected to the Jotuns:

-On pg. 49 it states that “Through Wodin’s folly and madness was the Magy become boss over Skenland’s eastern part”. This eastern part is, in the ancient Scandinavian lore, called Svithjod the Cold (Svithjod hin Kalda) where Ivaldi was said to have reigned. The Scandinavian epic actually admits that it was through Odin’s (Wodin’s), or all of the gods’ folly that the Jotuns were allowed into Midgard because they had lost favor with the Ivaldi race. “Even the gods have had a period of learning. This was now completed”, (Fädernas Gudasaga pg. 175) after the age of the epic, as it is given in an historical (past) sense. When O.L.B. states that “over the mountains and over the sea dared they (the Magyar) not come” it could just as well be referring to the Elivagar river (which is often referred to as a sea) and the Nida mountains which border Nifelhel and Jotunheimr, keeping them from invading the realms of gods and humans. Of course, it was truly the border watch of Ivaldi and his sons that keep them at bay, which, as stated, was lost to the gods through a certain event instigated by Loki.

On pgs. 76-77 there is a story of the abduction of two children which bears a striking resemblance to one told of in the Scandinavian epic of Freyja and Freyr. Both groups of siblings are abducted by vile beings, in the Scandinavian lore this is the clan of the Jotun Beli, in O.L.B. it is Demetrius. Freyr and Freyja are the children of Njordr-Fridleif, the children in O.L.B. are the offspring of Friso. Although it is made clear that neither Freyr nor Freyja ever had Jotun hands laid upon them, it was so that Freyr, when Svipdag had come to rescue him, did not want to leave because he felt that his stay with the Jotuns had left a stain upon his honor. The children in O.L.B. are given poison and told “unwillingly is thy body fouled (by Demetrius, who defiled them both), that shall not be reckoned against you, though whenever you befoul yourselves, so shall you never come to Walhalla, your souls shall then wander over the earth, without ever seeing the light, like the bats and night owls, shall thou always take shelter in thy caves by day, coming out at night, then cry and howl upon our graves while Frya must turn her head from you”. This reminds us of Nordic descriptions of the afterlife in which the soul can be divided and one’s doppelganger roams the earth in such a manner as jkust described. It also reminds us of descriptions of Nifelhel and of Svipdag-Skirnir’s threats to Gerd in Skirnismal. On page 76 we find their mother, roaming the streets and insane, shouting, “hast thou not seen my children, o woe, let me seek shelter with you, for my man will kill me, because I have let his children away”. This reminds us of Njord, vigilantly searching after his children through the mad world of Jotunheim they had been hidden in.

On page 79 there is a description of natural disasters which are ascribed to the Magyars- “During the times that our land sank down, was I at Skenland. There went it thusly. There were great sears which set themselves out of the ground like a bubble, then split they from one. Out of the cracks came stuff as if it were glowing iron. There were mountains the crowns of which tumbled off. These crashed down and broke woods and thorps away. I myself saw a mountain that was rent off by another. It sank straight down. When I afterwards went to look, was there a lake come. When the earth was better, there came a duke from Lindasburgh, with his folk and a maid. the maid quoth everywhere: “The Magy (leader of the Magyars) is guilty of all the grief which we have suffered. They drew ever forward and the host became all the greater. The Magy fled hence, one found his body, he had fordone himself. Then were the Finns driven out to their own place, there might they live.” The Jotuns are commonly known as the creators of natural disasters and the above mimics exactly what is told of the “Hunwar” retold in Fädernas Gudasaga. The Jotuns had invaded Midgard “from the east” (Voluspa) and were planning to take Asgard, where the Vanir presently reigned, but, thanks to Odin’s aid, the Jotuns were drive back out of Midgard, for the most part, and will be kept at bay until Rangnarok. There is also a tale of how the Jotuns had caused the island of Gotland to regularly sink into the sea at sunrise and rise up again at sundown. “Thjalfi bore the friction-fire around the island, thereby stabilizing it.” (Fadernas Gudasaga ch. 30).

The “wrongful customs” of the Magyar (see pg. 88) and elsewhere of the text probably have something to do with the evil Seidr that was spread by Gullveig, who was a Jotun maid. We have already seen her connection to the Magyars through the name Kalta. This sorcery corrupted the spirits of the Nordic folk which leads to Ragnarok. The “wrongful customs” of the Magyars corrupts “Frya’s folk” which is shown throughout O.L.B. (see pgs. 95-96 in particular) to have brought about the ruin of Nordic culture and society.

As we saw in the first book of Historia Danica, quoted in the first part of this treatise, the Jotuns of old were looked upon the euhemerists as a race of magicians who were constantly at war witht he other, second, race of magicians. In the Scandinavian lore these were the gods, in O.L.B. these were Frya’s folk. This conclusion serves to validate many of the results of the foregoing investigation. It shows, yet again, how closely connected the other euhemerized texts O.L.B. actually is, it confirms the identity of the Magyars as a historical replacement for the Jotuns, and it shows that the origin of O.L.B. is not as early as once believed, though the origins of its stories, like those of the other texts, are certainly much older.

There is a reason why the Magyars have been corresponded to the Jotuns here, and this may show further influence from other euhemerized works of the time. In studying the histories of the Magyars and the Huns we find that they had much in common, and in Europe were often regarded as synonymous or at least very similar. Many probably didn’t even make distinctions with tribal names; such distinctions are more important to historians than to common folk. They were simply another group of Asiatic barbarians raiding European lands and as such made the same impression as their Hunnish cousins, so we could easily see how one could take the same place as the other in the euhemerized lore.

That the Huns were equated with the Jotuns is proven in several sources. Jordanes tells us that evil troll women who had taken up residence in the Eastern wilderness gave birth to children with “satyrs” and from these children came the Huns. Rydberg tells us that “in other words... they (the Teutons) believed the Huns were descended from Angurboda’s progeny in the Ironwood...” (Teut. Myth. vol. I ch. 104)

In Saxo we find “the war of the Huns”, which we know has its foundation in the lore as a war begun by the Jotuns, again we look to Rydberg: