19 April 2021

Comparing translation with original in various editions

Until recently I have been uncertain as to how best present the new translation in print.

Initially, I wanted facsimile, transliteration* and translation all together, page by page. The first and only time this was done before, was in Jensma's edition (2006). However, I do not like his layout with 'landscape' (horizontal) pages and much empty space on most pages, which is only sometimes used for notes. A book in this shape will have a smaller back, will not fit well on many bookshelves nor in the hand, and will damage more easily. The facsimile was printed in grey-scales, with the frayed paper edges cut off. Transliteration follows the manuscript line-by-line, which makes it easy to compare the two. However, comparing translation with original language is more difficult. Not all pages contain as much text, as sometimes the letters were bigger or had more space between them. Therefore, some of the printed pages are significantly less filled than others (see sample).

* transliteration - representing letters or words in the characters of another alphabet or script; the term transcription is usually used for a typed representation of handwritten text (same alphabet or script).

sample of Jensma (2006) Het Oera Linda-boek


Most well known to English language readers will be Sandbach's edition (1876). Using Ottema's transliteration and lay-out, he presented the translation on the uneven pages (right side), with the original text on the left. As Ottema, he did not include page numbers of the manuscript, and because there were few paragraphs or blank lines, comparing translation with original is awkward.

sample of Sandbach (1876) The Oera Linda Book


A unique edition — the first one I bought and read — is De Heer (2008) Het Oera Linda boek. De Heer designed a Jol-based font which he used for a transcription of the original text. Lines in Jol-script alternate with their Dutch translations, making it very easy to compare the two. A downside is that there are no paragraphs or blank lines, making it less attractive to read translation only. Also, one has to get used to the unfamiliar script and discussing original fragments or words (for example on a forum) is hard, as they cannot easily be reproduced without transliterating them first.

sample of De Heer (2008) Het Oera Linda boek

With respect for the late mr. Menkens, I must mention his German edition (2013) as being least attractive, in my opinion. Instead of presenting a full transliteration of the original text, he added selected original words in brackets throughout the translation and often gave several possible translations for certain words, one of which most resembling the original, the other a more customary interpretation. This is very distracting and makes it almost impossible to read, concentrating on the content. I do hope that the planned new edition will be improved in this regard.

sample of Menkens (2013) Die Oera-Linda-Handschriften

Alternating pages of transliteration with pages of translation (as in Sandbach's edition) is a designers nightmare. After considering printing the whole translation first and then the whole transliteration (and reading ribbons to switch between the two), I now have decided to rather do it as in the sample below, because making it easier to study the original language has always been my main goal. Manuscript-page numbers (in translation and transliteration) and line numbers 5, 10, 15, 20, 25 and 30 (in transliteration only) will make it easy to also compare with the full color manuscript pages (provided with line numbers) in the back of the book. Browsing through these original pages may be a mesmerizing experience.

draft sample of Ott (to be released 2021) Codex Oera Linda ~ English edition

14 April 2021

"doing my own research and making great discoveries"

[Note: This was written in April. About 80% of the books has been sold and shipped by now, early September.]

Since almost 150 people have now pre-ordered my new English Oera Linda translation (approaching 250 copies), and many of them have trusted me enough to make a deposit, I think it is fair to — for a change — talk a bit about myself, insofar as this is relevant to the work I have been doing on this blog. The following was mostly taken from an interview I recently gave.

 

Born and raised Westfrisian, I am the father of four children below the age of seven. My wife is Prussian. We live in a village in the rural north-eastern Netherlands, less than a mile from the Frisian border, with woods on walking distance.

When fifteen years old, I was given an old family tree. After a few weeks of going to the archives myself, I was able to add an older (early 18th century) generation to it. By visiting distant relatives I also collected stories and very old photos. This was in the mid-eighties, long before the internet. These experiences of doing my own research and making great discoveries possibly taught me more than high school.

Twenty years later, I got interested in religion, mythology and our ancient ancestors, as well as the origin of our language. Searching for sources about the goddess Freya, I stumbled upon the Oera Linda-book. Its original language resonated strongly, provided many ‘aha’-moments, and I decided to try and understand every word of it. The most regular sources about the book felt suspicious, based on fallacies and bad reasoning. I recognized its significance, as the texts provided me so much inspiration and clarity of mind. To specialize in it and make it more easily available to a larger audience felt like a calling. I knew this could become a life's work, but since I became a father several years later, that obviously became a competing priority.

One of the many interesting and relevant conclusions we can draw from these texts, I think, is that our pre-Christian ancestors did not inevitably all believe in several gods and their tales, or worship various idols, but that at least a significant group may have had a much more advanced philosophy and culture. A general philosophy that actually still makes sense to us and that may indeed provide much needed guidance and inspiration to regain our strength and direction.

note: not the final design
For now and the coming months, my main priority (after being a father) is to get the new translation out. This will be the first English translation from the original language. The existing one from 1876 by Sandbach was based on the first Dutch translation and begged for improvement. It is already possible to order “Codex Oera Linda” and I will also open a fundraiser to support the Oera Linda Foundation which I have set up to publish and distribute the book, as well as possible future projects. When I have more time, I intend to record a reading of all texts in the original language, that is, my approximation of how it may have sounded, with subtitles and showing the original script. A German and Dutch edition of the Codex are contemplated.

21 March 2021

Oera Linda video part 3 - Subverted History series

Watch the whole Subverted History series here.

Blog post with video and fragments list part 1 and part 2.

Description of part 3 (on March. 21), by Asha Logos:

The third and final part of our three part series on the Oera Linda book, in which we speak to a 'Celtic' offshoot that seems to have moved into South America and the region of New Zealand and Easter Island, to the extremely strong connections to ancient Persia and India, and the growing evidence of a highly competent seafaring civilization that seems to have left port-footprints across much of the known world - especially the most strategically significant locations: Athens, Troy, Crete, Minnagara, Constantinople, Stavoren, Tunis, Tyre, and the northwesternmost part of the Black Sea, near the territory of the Royal Scythians).

Among so much more than I didn't have time to include were portions of the 'Skeletons in the Cupboard' documentary speaking to what seems to be aggressive and purposeful destruction of old skeletons, proactively searching them out to grind them into fertilizer. What's so disturbing about these modern trends is that they seem to be international in scope, perhaps even organized and intentional, and fueled by a great deal of money, and help from institutions like the Smithsonian. Whether it be Zahi Hawass preventing digging and exploration in Egypt, China restricting Tocharian sites and planting trees atop the pyramids they refuse to officially recognize, the most important artifacts in the world being looted en masse in Iraq during recent conflicts, or ISIS being used to destroy statues, sculptures, and ancient sites, or the Smithsonian 'misplacing' *thousands* of various findings that don't fit into the conventional historical narrative - it's becoming more and more difficult to believe this broader push to rewrite history isn't willful, intentional.

The 'why', here, remains an open question - but this is one of the foremost reasons I decided to begin this series, and why there's much more to come.

A sidenote: I sometimes cite legendary accounts, possibly exaggerated or embellished stories, in which the authors have taken artistic/poetic license, and even the occasional snippet of supposed 'fiction' to highlight larger themes running through countless older works. This isn't to say I believe each and every one of these is perfectly factual - we should approach *all* such things with caution/discernment - but rather to say that the totality of these taken together seem to present a powerfully convincing and cohesive story. I'm less interested in details and specifics, more interested in the broader 'flow' of the unfolding storyline.. and believe it has far more to offer, and is vastly more important. Legends and myths and accounts - like a game of 'telephone' - can become a bit muddied and convoluted with the passage of time.. but the core/essence elements seem to speak to 'seed truths' of immense importance.

 

Oera Linda fragments used in the video:

49:58 "Then the Twisklander princes..." [209/26];  video with original fragment: Skots and Saxmen


 53:50 "When Minerva explored..." [070/06]; video with original fragment: Minerva's Athenia

1:04:06 "Disaster hovers over..." [203/04]; video with original fragment: Cast-aside-nicknames


1:05:23 "Frana, since you are..." [083/14]; video with original fragment: Clairvoyant Frana

*** more may be added later ***

28 February 2021

Oera Linda: Language and Theory (video)

Eight examples to study: trimmed and subtitled (English) re-load of two earlier videos (Reply to Johan Oldenkamp, May 2018), now combined as one.

Parts:
A. Language 
01:29​ - 1) WR.ALDA 
04:50​ - 2) JRTHA
05:39​ - 3) DÉNE (MARKA)
07:35​ - 4) KRÉKA (LANDA)
B. Theory 
10:00​ - 1) Alleged suicide Ottema
15:05​ - 2) Halbertsma-Stadermann
18:34​ - 3) Wheel-based symbols
22:09​ - 4) Trade with Phoenicians

Fragments referred to in part A, in order of appearance:

[098/7] WR.ALDA IS THET ALDER.ALDESTA JEFTHA OVER.ALDESTA
[010/14] ALSA THA STÀRA OM JRTHA OM.SWÍRMJA
[116/19] INNA HÁGA LÁNDA WÉRON HJA THRVCH JRTHA. INNA DÉNA LANDA THRVCH WÉTER VRDÉN
[109/13] THÉR DELVATH HJA ÍSER JRTHA. THÉR HJA ISER OF MÁKJA
[048/3] TOJENST.VR THA DÉNA.MARKA ÀND THÀT JUTTAR LÁND HÉDON WI FOLK.PLANTINGA MITH EN BURCHFAM
[049/4] THÉRA THÉR IN DA HÁGA MARKA SÁTON THÉR ANNA TWISK.LANDA PÁLON WRDON SAXMANNA HÉTON
[149/2] HJU IS NET KREK LIK JOW BJAR.KRUK THÉR
[085/31] MEN AS ALLET FOLK MITH THA BÔTUM LAND WAS. KÉMON VSA STJURAR UTÉRE KRÉKE WÉI
[087/8] THÁ THA STJURAR ANDA KRÉKE LÉJON [...] THÉRVMB HÀVON THA FÁMNA THJU KRÉKE MÉDÉA MÉI LAKKIA HÉTEN

Letter shapes explained? ~ unfinished essay

This unfinished essay was sent to me by a reader in December. A more final version did not follow yet. Perhaps the author or someone else may finish it later, but even in its current state it may be of interest or inspiration to some.
for the study of the sound vowels, go here
~ ~ ~
 

SPEECH AND SYMBOLS

Let me start off by saying that I am in no way a specialist on the subject, nor am I a linguist in any way. I can make a mean linguini though, as I'm just a cook with a special interest on the subject and currently lots of time on his hands. Having said that, I would like to talk about and explain something I noticed while watching Jan's video Saved from the Flood ~ Oera Linda Studies. In this excellent video he delves into a wide variety of subjects concerning the book, but what made my neurons truly fire was when he covers the alphabet as shown in the Jol. As you probably know, the letters are all pictured in a wheel, with some of them very similar to another, while others being completely singular. Ones that are very similar to each other for example being the I and J, the B, P and D, with the D also very close to G. Almost all of them instantly recognisable to us.

As I was watching, subconsciously mimicking the corresponding phonetics to each letter moving up the list, the video passed through N, NG, and M. Once again, mouth and tongue did the works and silently uttered them, as I am you sure you are doing right now. I noticed then how, when you shift from making an N to an NG, your tongue moves from the front of your mouth to the upper back. Looking at the Jol symbol for NG, it's exactly the same as the N, with an added rooftop on the upper-left. If you were to look at a mouth from a sideways perspective, I figured, this might have a direct connection with how it's written in the Jol. I contacted Jan Ott in the comment section of the video, and asked him if anyone had made the potential link before and if not, would it be something worth researching. He responded very quickly and said this was the first time anyone did, and asked if I perhaps “would like to eleborate some more on this topic “. Hence, the reason for this article. Should you happen to read this, that means the kind man has offered a public podium for my inane ramblings. That said, I will stress one more time that I am a mere enthusiast, and not at all qualified to make any of the previous nor impending statements.

Trying to cover everything as simple and accesible as possible, I've structured the article in two parts:

  • closer examination of possible connection between symbols/letters of the Jol and their corresponding pronunciation, as well as how they group together
  • advantages and further potential effects of such a system

 

Examining the connection between the pronunciation of letters and how they appear in the Jol

Here I will briefly examine each letter as taught to the Frysians of old in the Jol, seen pictured below, some of which I already touched upon earlier. I will follow the same order as the picture, as I believe they are put in that way for a reason. Why this is should quickly become evident to you (if it hasn't already) as we go through the list, but I will discuss it later as well.

Certain assumptions have been made, as to the pronunciation of letters as they were spoken at the time. I am a Dutch native and can, to some degree of certainty, guess how the letters were spoken. Especially when taking into consideration how astonishingly similar our current alphabet is to 'theirs', I think we can safely assume most of the pronunciation of individual letters would to an extent be the same as current Frysian, Dutch, Scandinavian, etc. 

letters on page [046]

VOWELS

Looking at the picture, the first thing noticeable is the dividing of vowels in top two rows, and consonants in the bottom two. Already they are grouped in an almost identical manner as that we do- almost, as there are two exceptions: the J and H.

the A-group
This first group consists of A, Á and À. That last is mostly an educated guess after viewing multiple sources. It does not really matter though, as I can not really ascertain the exact differences in pronunciation in these varients. A simple search for any of these yields a very diverse outcome, depending on which language you pick from. At least the simple A, I assume, should be the same as the current Dutch equivalent, sounding like the As in ba-na-na when spoken as if to a small child. One of the other A's could be like how for example Champagne is pronounced by the French and that one guy who keeps correcting people's Barcelona's at parties. I don't know for sure and hope that someone perhaps could fill in for me on this one.

As for their relation between how they appear in the Jol and how they are pronounced, there isn't a whole lot to say. When pronouncing any form of A as per the examples above, you make a small triangle with your tongue inside your mouth. Like I said earlier, I believe the symbols depicted in the Jol are meant to be viewed as if they were the side of your mouth. Viewed from the right cheek, to be exact.

letter H
Depicted similar to our modern lower-case h, the H is one of two 'vowels' that isn't counted as a vowel in our modern language. As you can see, its appearance isn't only close to its eventual offspring, but also to that of Á. I chose to not include it with the previous group, because it wasn't shown as such in Jan Ott's video I mentioned in the introduction, and I just followed suit. Pronouncing it seems fairly straightforward, taking for example the word happy. Cutting everything off except for the H, you get a pretty clear idea what I mean. It's quite similar to saying A (like ba-na-na),  the difference being when pronouncing the H you push the tongue a little bit forward. Which, I suggest, is why the symbol for H in the Jol has a line going to the upper-right corner, comparing to the A.

That also means we can now take a guess as to which of the As is the one in Champagne, as it would be the one most closely to the H. When pronouncing the H, it's almost as if you say a little A at the end. Meaning Á would be the best fit. 

the O-group
Consisting of two members, the O group is probably the easiest for everyone to understand. The first one, Ô, is pronounced as in the word dog. Although maybe slightly flatter like Europeans nowadays still do, think of Pewdiepie saying Stop! The other one, is just O, and likely needn't any explanation, but just in case, think of hope.

How they appear in the Jol is also easier to explain, compared to some others. Getting the simple O out the way, it's basically pronounced with the lips forming a circling and the tongue flat on the base of the mouth. Hence the circle, and possibly the origin of the symbol.

The Ô is quite the same as the O, in that again the lips are round when saying. But this time, the tongue comes more into play, and is in a more upward position. I believe this is the reason for the triangle below in the middle of the circle.

the U-group

Comprising of U, Ú and Ü, this group has been squeezed into one over time. Explaining the pronunciation of these words in English is a bit tricky, so I'm throwing in some Dutch words.

Going off of my theory, the first one, U, has to have been pronounced like in the Dutch word kruk. It sounds a bit as like in hug, but you English just say it a little different. Moving on to Ú, this is once again something not often spoken in the English vocabulary. I suspect it would have been pronounced as like in the Dutch word duur, with only close English alternatives being new, or few.

Ü is a letter still much used in Germany, here in The Netherlands it has been replaced with -oe. An example I could give for Ü is the Dutch word stoer, where you can see the oe having replaced the Ü over time.

Going off of how it's symbolized in the Jol above, I was able to determine which of the three had which sound attached. Because of my heritage I knew beforehand which U-tones they had to be comprised of, just not how they would be pictured. The Ü was easy, as I recognized it from German, leaving the other two. The U would have been as I described above, because this one has the tongue at the base. Same process for Ú, when pronounced as in duur, the tongue is raised to about the center of the mouth. This would explain the dot in the middle. Finally, the Ü is pictured with a line from the center to the bottom, which is a first, the line also appears to be thinner drawn. At this moment I can only presume it would have to do something with the position of the tongue. The pronunciation, in any case, also has the tongue sitting in the center, though slightly more to the back compared to Ú. You perk your lips a little more as well.

the E-group
In this group there are two tones to be expected, namely the one as heard in egg, and the one like deer. Judging by what I've written so far, we could now probably deduce who belongs where. Let's take a look at how both how pronounced, starting with the E in egg. Mouth open, tongue in the center, nothing much to clearly identify with. Continuing with deer. The E in this one is notably different, with the tongue clearly moving forward in comparison. In fact, the entire mouth seems to want to move a little forward when saying it.

With both pronunciations having been tested, we can look at the symbols above. They are basically the same, with differences being the one on the right has an extra line closing the left side and the two lines leading to the center are drawn thinner (as seen earlier in Ü). As said before, I believe the image should be seen as if it where a mouth shown from the right side. This means the first one has more emphasis on forward moving, like the E in deer. Making the second one the egg.

This aligns with what their current symbols are: E and Ê.

the I-group
After what we've already learned, I'm going to speed things up a little bit. The I and J are grouped together here, with good reason. The pronunciation of I should be about the same as in Yin Yang, with the J sounding like the Ys in those words. You can see now why they are grouped together as their pronunciation is very alike. With the I, you have your mouth slightly open and your tongue just above the base. It's also similar to Ê, but the position of the tongue is a tad lower here. The J is the same position as I, but as you speak it, you push your tongue further up.

How this all relates to how it's pictured isn't very clear to me yet, as they're both simple lines, one having a dot.

the Y-group
[to be continued?]





31 January 2021

WÉRHÉD ~ veritas (truth)

Truth brought to light by Time (source)

In an earlier post, I presented Oera Linda fragments with the word WÉRHÉD (truth) and listed its cognates in modern languages. I included the Latin varieties of veritas, without further contemplation.

It would be interesting to see if we can establish which variety of the word would logically be more original.

Latin ver- means true, but -itas seems to have no meaning, in contrast to -HÉD, which would make sense as a conjugation of the verb HÀVE (to have).

Thus, WÉRHÉD may be one of the many examples of Fryan words (and names) that would rather be the more original form than its Latin or Greek cognate.

 ~ ~ ~

What I had not realised, until a reader of this blog pointed it out to me indirectly, is that one of the two words for lips (WÉRA, reviewed in this blog post) could be related.

The following fragment may be relevant, to explain a possible relation:

[158/11] When Wralda gave children to the mothers of mankind, he laid one language in all tongues and on all lips. This gift Wralda bestowed upon men to be used for letting each other know what must be avoided and what must be pursued to find happiness and hold it for eternity. Wralda is wise, good and all-foreseeing. As he knew that luck and happiness must flee from earth when malice can deceive virtue, he attached an equitable property to this language.
This property consists of the impossibility to tell lies or speak deceptive words without stammering or blushing, by which means the evilhearted can instantly be identified.

In case of a relation between WÉR (true) and WÉRA (lips), it would be curious, however, that the author of the fragment (Gosa) used the other term LIPPA here.

06 December 2020

WOLF, WOLVA/ WOLFA

wolf, wolven - Dutch, Frisian
wolf, wolwe - Afrikaans
wolf, wolves - English
Wolf, Wölfe - German
ulv, ulve - Danish
ulv, ulver - Norse
úlfur, úlfar - Icelandic
Bолк, волки (volk, volki) - Russian

Fragments in Oera Linda:

[007/26]
HJA GRAJADON LIK WOLVA. FJVCHTADON ALSA
They howled and fought one another like wolves

[109/20]
THÉR SEND WOLVA BARA ÀND SWÁRTE GRISLIKA LÁWA
There are wolves, bears and terrible black lions.

[115/25]
ANNA WOLFA.MÔNATH LÉIDON THA DÉNE MARKA FON FRYA.S LÁND VNDER NE SÉ BIDOBBEN
In the wolves' month [December], the low marks of Fryasland were covered by sea.

[160/24]
MEN HJA HÀVON ALSA FÉLO TÁLA UTFONDEN AS THÉR STÁTA SEND.
THÉRTHRVCH MÉI THAT ÉNE FOLK THÀT ÔRE FOLK ÉVIN MIN FORSTÁN
AS THJU KV THENE HVND ÀND THI WOLF THÀT SKÉP.

but they invented as many languages as there are states,
so that one folk can understand another folk just as little
as the cow the dog, or the wolf the sheep.


[165/28]
THA HINDOS SIND IVIN BLODE ÀND FORFÉRED FROM HJARA FORSTUM
ALS THA HINDNE FROM THA WOLVA SIND.

The Hindus are just as timid and fearful before their princes
as the hinds before the wolves.

Rabbits triumph over wolves, ca. 1570

26 November 2020

LEST ~ deceit, trick, guile, ruse, etc.

1618: Deceit is playing tricks to entertain
Gullibility, Freeman is warned by Memory.

In fragment 5 below, LESTICH was interpreted by Ottema as lastig (troublesome) instead of listig (sly). This (imo) mistake was copied in all later translations (that I know of) thus far.

— — — — — — 

list - Old English, Dutch, Danish, Swedish, Norse (and the like)

noun
LEST (sing.) - 6, 7, 8, 9
LESTA (plur.) - 2, 4

adjective/adverb
LESTICH - 5
LESTIGOSTE - 3 (superlative)
ÀRGLESTIGE - 1 (Dutch/German erg/arg means very or bad)

Fragments in OLB

1 [001/30]
THÀT.ER MÁGÍ SE NÉN ÍNE GÁ OF WNNEN HETH THRVCH THÀT WELD SINRA WÉPNE.
MEN BLÁT THRVCH ÀRGLESTIGE RENKA ÀND JETA MÁR
THRVCH THÀT GÍRICH SA THÉRA HYRTOGUM ÀND THÉRA ÉTHELINGA.

that the magus did not conquer a single district by force of arms,
but rather, merely through deceitful intrigue and with ease,
since the military leaders and noblemen were beset by greed.


2 [004/25]
SAWERSA J ÀFTA FRYA.S BÀRN WILLE
NÀMMER TO WINNADE HOR THRVCH LESTA* NER THVCH WÉPNE
SA HAGATH J TO NVDANDE THAT JVWE TOGHATERA ÀFTA FRYA WIVA WRDE.

if you want your children to remain true Fryas,
not to be conquered by either deceit or force of arms,
then make sure your daughters become real Frya women.

(*NB slip of the pen LESA in original, must be LESTA)

3 [031/28]
THÉRA. HWAM.HIS GÁST THÀT LESTIGOSTE SY. ÀND THÉRTRVCH STERIK.
THAM.HIS HÔNE KRÉIATH KÉNING.
ÀND THA ÔRA MOTON ALWENNA AN SIN WELD VNDER.WURPEN WÉSA
TIL EN ÔTHER KVMTH THÉR.IM FON.A SÉTEL DRÍWET.

The one whose mind is most cunning, and thus strong,
he rules
[lit.: ‘his rooster crows king’]
and the others must in every way submit to him
until another comes who drives him off his throne.


4 [038/13]
THRVCH LESTA WISTON HJA.RA SELVA MASTER TO MÁKJANDE
FON VSA ÉWA ÀND SETMA
ÀND THRVCH WANKÉTHINGA WISTON HJA
ALLE TO WISA ÀND TO VRBRUDA.

By deceit they made themselves masters
of our laws and customs,
and through misinterpretations they managed
to explain and distort them all.

5 [041/07]
SA HWA ÀRM WÀRTH THRVCHTHAM HI NAVT WÀRKA NIL.
THÉR MOT TO THÀT LÁND UT DRÉVEN WERTHA.
HWAND THA LÀFA ÀND LOMA SEND LESTICH ÀND ÀRG TÀNKANDE.
THÉRVMBE ÁCH MÀN TO WÉRANA THÀM.

If someone becomes poor because he is unwilling to work,
he must be driven out of the land,
because the cowardly and lazy are sly and ill-disposed;
therefore, they ought to be removed.

6 [070/27]
THA AFTER.KVMAND AGON TO WÉTANE.
THAT WI HIR NAVT THRVCH LEST NER WELD KVMEN SEND.
MEN LIK ÁTHA VNTFONGEN.

those who come after us must know
that we did not come here by deceit or violence,
but were received as allies or “atha”.


7 [142/17]
ALOM ÀND ALLERWÉIKES SKIL LEST ÀND DROCHTEN BIDRÍF
WITH FRYHÉD KÀMPA ÀND RJUCHT

Everywhere and in every way, deception and idolatry will
challenge [
lit.: fight with] freedom and justice.

8 [199/25]
HETH THÀT FOLK HIM SELVA THRVCH LEST ÀND WELD FON THÀT ÉLE LÁND MÁSTER MÁKED
this folk succeeded in mastering the whole land by deceit and through force.

9 [206/08]
THÉRVMBE HÀVON TO SÉMNE ÉNE LEST FORSONNEN THÉR VS ALLE BÁTA MOST.
Therefore, we forged a plot together which might benefit us all.

"Listig Jantje" folk-print between 1843-c.1920, fragment (source)

13 November 2020

Pre-order "Codex Oera Linda"

Pre-orders are now accepted of the sesquicentennial (150th) anniversary edition of the Oera Linda-book, the first English translation* straight from its original language, including a new transliteration, color scans of all 190 manuscript pages (line-numbered) and an introduction by Asha Logos.

* The 1876 Sandbach edition was a translation of the first (1872) Dutch translation by Dr. J.G. Ottema and contains significant flaws.

The number of copies of this collector's edition will be limited and based on the number of pre-orders. Estimated release date and price will be announced in the first quarter on 2021.

Proceed to pre-order form here.

10 November 2020

LÉJEN ~lie

personification of the lie (source)
also see WÉRHÉD ~ truth

Twice in Oera Linda (fragments below)
1) as noun:
LÉJEN SEGE - to tell/say (a) lie
2) in compound adjective:
LÉJENAFTIGA TELTJAS - lying (ly-ish) tales
(German: Lügenhaft/ Dutch: leugenachtig)

Some cognates:
noun
lie - English
leagen - Frisian
leugen - Dutch
leuen - Afrikaans
Lüge - German
lögn - Swedish
lygi - Icelandic
løgn - Norse, Danish
ложь (lozh') - Russian
лъжа (lŭzha) - Bulgarian
лаж (laž) - Serbian
laž - Croatian, Slovenian
lež - Chech
verb
lie - English
laighe - Scots Gaelic
ligen - Frisian
liegen - Dutch
lieg - Afrikaans
Lügen - German
ljuga - Swedish
ljúga - Icelandic
lyge - Norse
lyve - Danish
лгать (lgat') - Russian
лагати (lagati) - Serbian
lagati - Croatian, Slovenian
lhát - Chech

[158/28] THAT MÀN THÉRMITH NÉN LÉJEN SEGE (...) NE MÉI
(literally:) that one therewith (not) may say no lie
[168/17] VMB THA LÉJEN AFTIGA TELTJAS TO MÜGE SKIFTANE FON THA WARA TELLINGA
(literally:) to be able to sort/separate the lying tales from the true tellings

Same theme, but different words used:
[084/21] ALLE WLA SKÉDNESE THAM FORSUNNEN SEND
VMBE THA FORSTA AND PRESTERA TO BOGA
SKILUN AN LOGHA OFRED WERTHA.

All vile histories that were made up
to propagate the princes and priests
will be offered to the flames.

02 November 2020

Oera Linda video part 2 - Subverted History series

A tree has grown from seeds I started planting ten years ago and now it bears fruits — delicious, refreshing and medicinal.


Watch the whole Subverted History series here.
Blog post with part one and fragments list here.

Description of the video (on Nov. 1), by Asha Logos:
The second video in a three-part series on the 'Oera Linda Book'. We discuss the probable Phrygian, Greek, and Indian connections, the genetic and cultural overlap with the Anglo-Saxons and Vikings, the little known Frisian retaking of Rome, the seemingly anciently related Phoenicians who chose to walk a *very* different path.. and quite a bit more.

Who were the 'true' Germans, or 'genuine' Scythians, Saxons, or Fryans - those who speak of 'royal obligations', and seemed to seek justice above all else?

Whether conspiracy or organic occurrence or something in between, developing a clear understanding of our history seems to be increasingly difficult. Old books disappear, or are nearly impossible to obtain.. new books dealing with relevant subject matter seem to be a hodgepodge of speculative guesswork, driven by modern political and cultural considerations.

This is devastating - the real possibility exists of losing our understanding of our past.. and because we orient ourselves according to what we learn, according to what we believe to be past experiences, those capable of proactively authoring the past are essentially shaping the future.
Truth *must* win the day, here. All is at stake.

If you haven't watched the first video on the OLB, you'll want to start there.

I've stumbled upon so much of immense potential value, in recent research.. I'm very much looking forward to sharing.
Part 3 coming soon.


Timeline with sources and fragments (from OLB, unless otherwise stated) used in the video:
(more may be added later)
00:22 - 03:05 "When Wralda gave children..." [158/11] - [160/21]; see video fragment "God's Language"
05:47 - 06:18 "Imagine! There once..." [096/25] - [097/04]; see video fragment "Adela"
06:56 - 07:31 "Because I speak from the heart..." [004/24] - [005/04]; see video fragment "Heroes Tales"
08:33 - 08:40 "These know that we are..." [00b/10] - [/14]
12:44 - 13:10 "Their bodies were nicely decorated..." [080/09] - [/23]; see video fragment "Hunger"
20:15 - 20:35 "But Neptune did not forget..." Homer's Odyssey,  book 13
21:13 - 22:49 "Liudgeart, the rear admiral..." [120/10] - [121/21]
23:50 - 23:55 "Wralda deserted his soul..." [124/19] - [/21]; see video fragment "Alexander"
23:59 - 24:35 "After his death..." [124/22] - [125/05]; see video fragment "Alexander"
25:43 - 26:00 "The Ira are not ireful..." [164/32] - [165/06]; see video fragment "Sacred Light of Festa"
26:51 - 27:30 Depicted exerpt from "The History of the Works of the Learned"; blogpost (2018) with source and context.
33:15 Note: Heligoland — meaning: 'holy land'.
35:15 Note: more on Frisland here (password "zeno").
36:24 Rudbeck's Atland/ Atlantica (1679, Latin and Swedish) on archive.org.
47:34 - 48:18 "Eight years later..." [114/24] - [115/09]; see video fragment "Fryas joining Saxmen"
57:25 - 58:36 "Among Finda's folk..." [100/02] - [101/01]; see video fragment "False Divinities"
59:01 - 59:40 "Once I found poison..." [040/01] - [/10]; see video fragment "Sweet Wine"

31 October 2020

Wralda and Æwa ~ audiovisual



Fragments:
"‘Wr-alda’ is the most-ancient..." [098/07].
"With the Wheel turning..." [099/26].
"Whereas his life is continually progressing..." [102/09].
"Aewa refers to the rules..." [032/03].

13 September 2020

Oera Linda video introduction - Subverted History series

This is by far the best introduction into the Oera Linda book to date, made by Asha Logos.
Part 2 (5.2 of the series) here.



Watch the whole Subverted History series here.

Description of the video (on Sept. 14), by Asha Logos:
One of the most striking discrepancies between how we currently understand our history, and how it was understood and presented by those of previous eras, is in the extent of the connection between the ancestors of modern western mankind to ancient Mesopotamia, Persia, India, Greece and Macedonia and Troy, the Steppes.. and one could go on.

Nearly every source authored prior to the mid 1900's that touches on the subject matter and the origins of European peoples, stretching back to Homer and the Vedas, speaks of these strong connections, and implies frequent travels and migrations. I've come to believe such connections are stronger than most might imagine.

In these videos we'll examine what may be one of the most important sources of such history - authored from within a 'seed' or 'nest' population, quite possibly a key origin point of the *waves* of migration that seem to have taken place over the past few thousand years.

Some final notes:
In our age, with examples of the healthy feminine almost completely lacking, and opposite examples to be found everywhere, I think its difficult to envision just how positively this deep love and devotion might have manifested when springing from a healthy and well-oriented mind, directed exclusively towards one's kin, nation, and extended family.. as opposed to a chaotic dissipation in 360 degrees - on cats, refugees, characters on TV, and everything in between. The vestal-virgin/burg-maiden conception makes more sense, in this light.

Lastly - though kindly, noble, and just, this wasn't a pacifistic population. Much like the Spartans or Goths, they don't seem to have *sought out* wars, or fought them lightly - but their martial prowess seems to have been legendary.. aided by a far larger stature and frame than neighboring populations, mandated military training for every male at least once every seven days, and a prudent hierarchical structure which we'll cover in the next videos. Their mastery of the high seas may well be inextricably linked with the later British, Dutch, and Nordic dominance.

There is much, much more to say.. I look forward to the next productions.


Timeline with sources and fragments used in the video (more may be added later):
0:00:18 - 5:50 Video fragments used from "Immortal Symbols 1941".
0.00.30 OLB: "Okke, my son, ..." [00a/01-05].
0:05:20 OLB: "It comes from the east..." (Sandbach version) [142/10-19].
0:05:39 OLB: "For our beloved ancestors' sake" [00b/01-21]; see video fragment "Royal Obligations"
0:06:48 Ottema: "Vollmer's dictionary of Mythology..." from "Historical notes and clarifications to Oera Linda" (1878) p. 44, Eng. translation by me.
0:07:52 OLB "‘Wr-alda’ is the most-ancient..." [098/07] - [099/06]; see video fragment "Wralda and Æwa"
0:08:47 Correction: quote continues ("Wralda established eternal principles..."), so ignore "endquote".
0:09:13 OLB "With the Wheel turning..." [099/26-32]; see video fragment "Wralda and Æwa"
0:09:29 OLB "Whereas his life is continually progressing..." [102/09-18]; see video fragment "Wralda and Æwa"
0:09:53 OLB "Aewa refers to the rules..." [032/03-21]; see video fragment "Wralda and Æwa"
0:13:40 End of Preface, start of Introduction.
0:13:55 Correction: "... through his grandfather, who in turn had recieved it from an aunt"; must be "... through an aunt, who [...] from his grandfather ".
0:14:04 "Verwijs" is pronounced -wise, -wice or -weyes.
0:14:36 Ottema: "We may thus accept..." from Ottema's introduction, last paragraph (translation Sandbach).
0:15:24 Correction: "In 1922..." must be 1933.
0:41:22 OLB: "How the bad times came..." [049/11] - [050/18]; see video fragment "Bad Times"
0:48:21 OLB: "When these apparent slaves had learned our language..." [003/08] - [004/02] (an earlier version of the translation was used in the video).
0:49:58 OLB: "When Nyhellenia [or Hellenia]..." [033/22] - [038/30]; see video fragment "Minerva"
0:57:10 OLB: "Those who come to the market..." [020/32] - [021/08]; see video fragment "Usury"
0:59:06 OLB: "The Geartmen I can readily pass by..." [132/01-05].
1:00:10 Saxon Chronicle (1492 and 1589): "I find written..."; original fragment in blogpost Saxons from Alexander's Army.

31 August 2020

RIP - ripe

Some modern cognates:
ripe - English
rijp - Dutch
ryp - Frisian, Afrikaans
reif - German

Use in the OLB:

[006/28]
RING AS HJA RIP WÉRON KRÉION HJA FRÜCHDA ÀND NOCHTA ANDA DRÁMA.
As they matured [lit. were ripe], they became fruitful and dreamed of pleasure.

[071/26]
THENE KRODER SKIL JETA FIF.THUSAND. JÉR MITH SIN JOL OMME.HLÁPA BIFARA THÀT FINDA.S.FOLK RIP TOFARA FRYDOM SY.
the Carrier shall have to go around with the Yule for five thousand years before Finda's folk will be ripe for freedom.
source



31 July 2020

The End of the Last Mother

G. Battista Torriglia; "A maiden at work"
‘Frana, since you are clairvoyant, tell me if I shall be master of all Frya's lands and nations!’

At first Frana ignored him, but finally she opened her lips and spoke: ‘My eyes are blurred, but the inner light of my soul emerges... Yes, I can see... Hear Earth, and rejoice with me!

When Aldland drowned, the first spoke of the Yule wheel stood at the top. Then it went down and so did our freedom. When two more spokes or two thousand years have passed, however, the sons who are born out of fornication between princes and priests and the folk will stand up and speak out against their fathers. These sons will all be murdered. But what they shall have said will be remembered and bear fruit in the hearts of resolute people, like good seeds that were laid in your soil.

Another thousand years the spoke shall descend and ever more sink into darkness and blood, shed over you when princes and priests deceive. But then the red of dawn will start glowing again. Seeing that, the false princes and priests will join forces to keep freedom down. But freedom, love and unity will strengthen the folk and rise out of the gutter with the wheel of time. The light that started as a glimmer, will eventually turn into a flame. Blood of the villains will flow over you, O Earth, but you must not absorb it. Toxic creatures will drink it and perish. All vile histories that were made up to propagate the princes and priests will be offered to the flames. Finally, your children shall all live in peace.’ When she had spoken, she collapsed.

The magus had not understood her well and cried: ‘I asked you, if I shall master all Frya's lands and nations, but you spoke to someone else!’ Frana straightened up, stared at him and spoke: ‘Within one week, your soul shall wander about graves with the night birds, and your corpse will lie on the bottom of the sea.’ ‘Very well,’ said the magus, hiding his rage, ‘tell them I am coming.’ And to one of his men: ‘Throw that woman overboard.’

That was the end of the last Mother.

16 June 2020

KNI, KNÍ, KNY - knee, 'degree of kinship'

[Added 18-5-24:] A relation to English kin, and Latin genus (→ genetics, genealogy, gender) seems obvious (as well as kind and kennen). Compare Middle Dutch Cnie ]
man kneeling at a love-altar,
between 1762-1825

woman kneeling at a death-altar,
18th century

Some varieties of the word:
knee - English
knie - Dutch, German, Afrikaans
knæ - Danish
kne - Norse
knä - Swedish
hné - Icelandic
genou - French
genu, geniculum - Latin

In the Oera Linda texts, the word is used in two different contexts: 
  • KNIBUWGJANDE TÁNK - 'knee-bending thanks': fragments 2 and 3
  • SJUGONDE/ FJARDE KNY/ KNÍ - seventh/ fourth degree: fragments 1, 4 and 5

1. [010/17]
THA HJU HIRA BÀRN VPBROCHT HÉDE ALTO THÉRE SJUGONDE KNY
When she had raised her children to the seventh generation (or: degree)

2. [011/26]
WR.ALDAS GÁST MÉI MÀN ALLÉNA KNIBUWGJANDE TÁNK TOWÍA
To Wralda's spirit alone should the knee be bent in gratitude
[lit. "... dedicate knee-bending thanks"]

3. [012/06]
NIM NÀMMAR KNI.BUWGJANDE TÁNK FON.JV NÉSTON ÁN
Never accept obeisance* from your kinsmen
[*obeisance (excessively servile gratitude) — lit.: knee-bending thanks]

4. [016/03]
HJA NE MÜGON NAVT VPFOLGATH NE WERTHA THRVCH HJARA SIBTAL. NÉJAR SÁ THA FJARDA KNÍ
they shall not be succeeded by relatives nearer than the fourth degree

5. [022/28]
SA NE MÉI NÉN SIBBA HIM VPFOLGJA THÉR.IM NÉIAR SY SA THA FJARDE KNY
[then] he may not be succeeded by a relative nearer than the fourth degree
[lit. "no relative may succeed him..."]

23 May 2020

Where to start a journey (deeper) into Oera Linda?


Depending on your main interest and the knowledge you already have, here are some suggestions for diving (deeper) into Oera Linda:

Audiovisual:

'Subverted History' series by Asha Logos: part 5.1, part 5.2 and part 5.3

Primary sources:
https://wiki.oeralinda.org/.

New English OLB translation, with transliteration* and (line-numbered) facsimile, by Jan Ott. (*reconstruction of pronunciation)

Publications by dr. Ottema about OLB (1871-1878, incl. his edition of the book), translated into English.

Two worst mistakes in first OLB publication (Ottema/ Sandbach)

Summary of the main conventional doctrine proposed in 2004 by Goffe Jensma (currently Professor of Frisian Language and Literature; University of Groningen).

OLB library online: here; list of existing translations: here.

Selection of blog posts with in depth analyses (and other):

New:

2021, July 7 "Implausible hoax doctrine"

2021, July 3 "Frisian Antiquities (1875) — English translation" 

2021, June 24 "Notes on the Over de Linden family"

2021, June 23 "Language too modern?"

Older: 

2016, March 4 "Hoax-theory claims debunked"

2018, Feb. 12 "Did Cornelis Over de Linden hide something?"
(A reconstruction based on witness accounts.)

2018, March 8 "Haverschmidt had a Life"
(Why the suspects of the conventional doctrine should be absolved.)

2016, Sept. 12 "Proof that ±2200 BCE flood was known"
(Why OLB's authenticity is not sufficiently established by evidence of a 4.2 kiloyear event alone.)

2018, Sept. 19 "The Oera Linda paper research fail"
(Why a proper investigation is desirable.)

2019, March 17 "The 'Daughters of Frya' hoax"
(How easy it is to be misled.)

Students by Jan Luyken 1712

Blog posts illustrating the 'world view' or 'religion' of the OLB:

2018, Aug. 13 "The Wralda View"
2018, Aug. 15 "Frya and her Tex"
2018, Aug. 17 "The Carrier and his Yule"
2018, Aug. 23 "Grandmother Earth"

How did the OLB vowels sound? here

Video explorations/ experiments:

Dec. 2013/ May 2018. Saved from the Flood (1 hour, available in English, German, Dutch, Norse, Frisian) with some explorations and criticisms of the conventional doctrine. It contains both basic and advanced topics.

May 2018. A video reply in two parts with examples of word-studies and discussions.

Selection of relevant Norse saga literature sources (English translations),
not previously considered in the conventional approach yet,
and particularly related to OLB section 8ab (ca. 2090 BCE) [050/19 - 060/11]:

Ynglingasaga; part of Heimskringla or The Chronicle of the Kings of Norway, by Snorri Sturlson (c.1179-1241), translation 1844 by S. Laing; on Sacred Texts website.

How Norway was inhabited; part of Of Fornjot and His Kinsmen (Legendary saga), translation 2011 by G.L. Hardman; on Germanic Mythology website.

[More may be added later]

First image: students in costumes, ca. 1880

30 April 2020

"a plague had come"

The anemic lady, ca. 1667
by Samuel van Hoogstraten
Once, when a plague had come to the land, they came with a crowd of people, and said: ‘We are all making offerings to the gods, so they might ward off the plague. Will you not help to calm their wrath, or did you bring the plague over the land with your arts?’

‘No,’ Minerva said, ‘since I do not know any gods that do evil, I cannot ask them to be nicer. I only know one “god” — that is Wralda’s spirit — and because “god” means good, he also does no evil.’

‘Where does evil come from then?’ the priests asked.

‘All evil comes from yourselves and from the stupidity of the people that walk into your trap.’

‘So if your supreme being is all that good, then why does he not avert evil?’ the priests asked.

Hellenia answered: ‘Frya has put us on the path, and the Carrier that is time must do the rest. For all disasters, counsel and help can be found, but Wralda wants us to search ourselves, so we shall become strong and wise. If we refuse, he lets us squeeze out our own tumors, so we shall experience the results of wise and foolish deeds.’

A prince replied: ‘I would imagine it better to simply ward off disaster.’

‘Of course,’ Hellenia answered, ‘because then people would remain like tame sheep. You and the priests want to protect, but also to shear and slaughter them. But that is not what our supreme being wants. He wants us to help each other, but also that all be free and become wise.

Because we want that too, our folk elects our leaders, aldermen, counselors, and all chieftains and masters from the wisest of the good people, so all will do their best to become wise and good. This way, we will know and teach the folks at the same time, that only being wise and acting wisely leads to glory.’

‘That is quite a statement,’ the priests said, ‘but if you imply that the plague is a result of our ignorance, then would Nyhellenia be so good as to live up to her proud name and enlighten us?’

Writer sharpening his quill,
1784 by Jan Ekels jr.
‘Yes’, Hellenia said. ‘Crows and other birds only feed on foul carrion, whereas the plague not only likes foul carrion, but also foul ethics, customs, and addictions. If you want the plague to leave for good, you must overcome the addictions and all must become pure, inside and out.’

‘We want to believe your counsel is good’, said the priests, ‘but tell us how we are supposed to improve all the people under our rule?’

Then Hellenia rose from her seat and said: ‘The sparrows follow the sower, the folks their good leaders. Therefore, you must begin by purifying yourselves, so that you may look within and without, without turning red from shame before your own conscience. Now, instead of purifying the people, you have invented foul feasts where they drink so excessively that they end up rooting in the mud like pigs, ready to satisfy your vile lusts.’