07 March 2011

Deification of Frya in Oera Linda-book

The first text that was copied to be saved in 'the book of Adela's followers', is the "Forma Skêdnise", the "Earliest History" (Ottema/Sandbach p.10-13, original p.5-6, see below, few corrections added).

This obviously is a PSEUDO-HISTORY (or as the Fryans themselves would say, an wla skêdnese).

It is suggested that Frya and her two 'sisters' were the first people, that before them there was nothing. It's not much less than a deification, something she would not have liked herself as indicated by her own Tex.

What were the post-deluvian Fryans trying to hide and forget, in the 49th year of Fåsta's 'reign'?

Who was Frya really, was she a historical mother at all?

Is the Frya of the 'earliest history' ment to be a different (earlier) one then the one who wrote the Tex and drowned in the flood?

Who was/were the father(s) of Frya's children really and who were her parents?

Did she indeed have a twinbrother as some of the Nordic mythology suggests?

If the Fryans believed that Wr.alda alone was the bisittar of loft, wêter, lând ånd fjur (Tex Fryas #5, p.12 of original), that Wralda controlled the elements, why - in their perception - would he have caused the Great Flood? Was it a punishment for something? Had they done something wrong?

- - - - - - - - - - - -

Thit stand vppa tha wâgum et Fryasburch to Texland askrywen, thåt stêt âk to Stâvia ånd to Mêdêas blik.
Dit stond op de wanden der Fryasburg te Texland geschreven, dat staat ook te Stavia, ook te Medeasblik.
This was inscribed upon the walls of Fryasburg in Texland, as well as at Stavia and Medeasblik.

Thåt was Frya his dêi ånd to thêre stonde was et vrlêden sjvgun wâra sjvgun jêr, thåt Fåsta was anståld as folksmoder nêi Fryas jêrta.
Het was Fryasdag en te dier tijd was het zeven maal zeven jaren geleden, dat Festa was aangesteld als volksmoeder, naar Fryas begeerte.
It was Frya's day, and [at that time] seven times seven years had elapsed since Festa was appointed Volksmoeder [Folksmother] by the desire of Frya.

Thju burch Mêdêasblik was rêd ånd en fâm was kêren. Nw skolde Fåsta thju nêja foddik vpstêka, ånd thâ thåt dên was an åjnwarda fon thåt folk,
De burgt Medeasblik was gereed en eene maagd [fam] was gekozen. Nu zoude Festa hare nieuwe lamp opsteken, en toen dat gedaan was in tegenwoordigheid van het volk,
The citadel of Medeasblik was ready, and a Burgtmaagd [Fam] was chosen. Festa was about to light her new lamp, and when she had [that was] done so in the presence of all the people,

thâ hrop Frya fon hira wâkståre, sâ thåt allera månnalik thåt hêra machte: Fåsta nim thinra stifte ånd writ tha thinga thêr ik êr navt sedsa ne machte.
toen riep Frya van hare waakstar, zoodat iedereen het hooren konde: Festa neem uwe stift en schrijf de dingen, die ik [eerder] niet zeggen mocht.
Frya called from her watch-star, so that every one could hear it: "Festa, take your style and write the things, that I may not speak [could not say earlier]."

Fåsta dêde alsa hja boden wårth. Sâ send wy Fryas bårn an vsa forma skêdnise kêmen.
Festa deed alzoo als haar geboden was. Zoo zijn wij Fryas kinderen aan onze vroegste geschiedenis gekomen.
Festa [Fåsta] did as she was bid, and thus we became Frya's children, and [begot] our earliest history began.

Thåt is vsa forma skêdnise.
Dit is onze vroegste geschiedenis.
This is our earliest history.

Wr.alda tham allêna god ånd êvg is, mâkade t.anfang, dana kêm tid, tid wrochte alle thinga âk jrtha. Jrtha bârde alle gârsa, krûdon ånd boma, allet djara kwik ånd allet årge kwik.
Wralda, die alleen goed en eeuwig is maakte den aanvang, alsdan kwam de tijd, de tijd wrochte alle dingen, en ook de aarde, de aarde baarde alle gras, kruiden en boomen, al het liefelijk gedierte en al het booze gedierte.
Wr-alda, who alone is eternal and good, made the beginning. Then commenced time. Time wrought all things, even the earth. The earth bore grass, herbs, and trees, all useful and all noxious animals.

Alhwat god ånd djar is, brocht hju by dêgum ånd alhwat kwâd ånd årg is, brocht hju thes nachtis forth. Afteret twilifte jol-fêrste bârde hja thrja mangêrta.
Alles wat goed en liefelijk is, bragt zij bij dag voort, en alles wat boos en kwaad is, bragt zij bij nacht voort. Na het twaalfde Juulfeest bragt zij voort drie maagden:
All that is good and useful she brought forth by day, and all that is bad and injurious by night. After the twelfth Juulfeest she brought forth three maidens:

Lyda wårth ut glyande,
Finda wårth ut hêta ånd
Frya ut warme stof.

Lyda uit gloeijende stof,
Finda uit heete stof, en
Frya uit warme stof.
Lyda out of fierce heat. [glowing,]
Finda out of strong heat. [hot, and]
Frya out of moderate heat [warm matter].


... etcetera

~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~

How the lie lived forth...

(Indirect) references to the "Forma Skêdnise" further in the OLB.

[u]1) in book Apol-lânja Oera-Linda
[Ottema/ Sandbach p.143, original p.103]

Trâst thêr fâm wêre to Stavia (...) sêide
Troost, die Maagd was te Stavia (...) zeide:
Troost, who was the maid of Stavia (...) said,

Thâ Frya bern was, stand vs moder naked ånd blât, vnbihod to jenst tha strêlum thêre svnne.
toen Frya geboren was, stond onze moeder naakt en bloot, onbehoed tegen de stralen der zon.
When Frya was born, our mother stood naked and bare, unprotected from the rays of the sun.

Ninman macht hju frêja ånd thêr wêre ninman thêr hja help macht lêna.
Niemand kon zij vragen, en er was niemand, die haar hulp verleenen konde.
She could ask no one, and there was no one who could give her any help.

Thâ gvng Wr.alda to ånd wrochte in hjra mod nigung ånd liavde anggost ånd skrik.
Toen ging Wralda heen en wrocht in haar gemoed neiging en liefde, angst en schrik.
Then Wr-alda wrought in her conscience inclination and love, anxiety and fright.

2) in book Frêtho-rik Oera-Linda
[Ottema/ Sandbach p.159, original p.115]

Thi Mâgy bogade vppa sinra snôdhêd.
De Magy verhief zich op zijne slimheid.
The Magy prided himself upon his cunning,

Men Irtha skold im thâna, thåt hja nên Mâgy ner afgoda to lêta ne mochte
Maar Irtha zoude hem toonen, dat zij geen Magy noch afgoden mocht toelaten
but Irtha made him know that she would not tolerate any Magy or idol

to thêre hêlge skêta, hwêrut hju Frya bêrade.
tot de heilige schoot, waaruit zij Frya baarde.
on the holy bosom [?] that had borne Frya.

3) in Letter from Rika the Ald-fâm
[Ottema/ Sandbach p.231, original p.191]

Tha hja vrjettath, that Frya bern bêrde svnder jengong ênis mån.
Doch zij vergeten, dat Frya kinderen baarde zonder toegang eens mans.
but they forget that Frya bore children without having intercourse with a man.

~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~

In the OLB there are three examples of negative sentiments about deification, and still this is exactly what happened, first with Frya, later with Wodin, Neph-Tunis, Min-erva/ (Ny-) Hellenia all the way up to Jesus of Nazareth or Christ.

Deification Wodin
[Ottema/ Sandbach p.79/ orig. p.55]

Wodin (...) Sin rik hilde sjvgun jêr, thâ vrdwind-ir.
Wodin (...) Zijn rijk duurde zeven jaren, toen verdween hij.
Wodin (...) His reign lasted seven years, and then he disappeared.

Thene Mâgy sêide that-er mong hjara godon vpnimeth wêre,
De Magy zeide dat hij onder hunne goden was opgenomen,
The Magy said that he was taken up by their gods

ånd that hi fon thêr over hjam welda,
en dat hij van daar over hen heerschte,
and still reigned over us [from there],

men vs folk lakton vmbe tin tâl.
maar ons volk lachte om zijne taal.
but our people laughed at what they said.

Deification Tünis
[Ottema/ Sandbach p.97/ orig. p.69]

Thi kåning was fon Tünis ofstamed,
De koning was een afstammeling van Teunis,
The king was a descendant of Teunis,

sâ wi lêter hêrdon,
gelijk wij later hoorden.
as we were afterwards informed [heard later];

men til thju tha prestera en kåning wilde håve
Maar omdat de priesters een koning wilden hebben,
but as the priests wished to have a king,

thêr alderlangne nêi hjara bigrip wêre,
die daar naar hun begrip van overlang was (?)
who, according to their ideas, was of long descent,

alsa hêde hja Tünis to en gode up hêjad,
hadden zij Teunis tot een God verheven,
they deified Teunis,

to årgnisse sinra folgar.
tot ergernis van zijne volgers.
to the vexation of his followers.

Deification Hellênja or Minerva
[Ottema/ Sandbach p.101/ orig. p.72]

Thâ Hellênja jefta Minerva sturven was,
Toen Hellenia of Minerva gestorven was,
When Hellenia or Min-erva [had] died,

tha bâradon tha prestera as jef hja mith vs wêron,
hielden de priesters zich als of zij met ons waren,
the priests pretended to be with us,

til thju that hel blika skolde
en opdat zulks duidelijk blijken zoude,
and in order to make it appear so,

havon hja Hellênia to-ne godene ute kêth.
hebben zij Hellenia tot eene Godin uitgeroepen.
they deified Hellenia.

(...)

Men wi nildon Minerva navt as êne godene navt bikånna,
Maar wij wilden Minerva niet als eene Godin erkennen,
But we would not recognise Min-erva as a goddess,

nêidam hja selva seid hêde
naardien zij zelve ons gezegd had,
because she herself had told us

that nimman god jefta fvlkvma wêsa ne kvnde thån Wr.aldas gâst.
dat niemand goed of volkomen kon wezen, als Wraldas geest.
that no one could be perfectly good except the spirit of Wr-alda.

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