HÉR - hair

Cognates:

haar/ haren - Dutch
Haar/ Haare - German
hare - Afrikaans
hair/ hairs - English
hier/ hierren - Frisian
hår - Swedish, Danish, Norse
haj - Hungarian
hár - Icelandic, Old Norse
Hoer - Luxembourgish
hār - Old Saxon
hǣr - Old English
her - Old Frisian

Varieties in Oera Linda:

HÉRED (haired) - 1
HÉR (hair) - 2,4,5,6,8
HÉRON (hairs, plur.) - 3
HÉRE (hairs, plur.) - 7

1. [007] ch. 2c Lyda was Black, p. 31

LYDA WAS SWART. KROL.HÉRED ALSA THA LÔMERA
Lyda was black, curly-haired as the lambs

2. [007] ch. 2d Finda was Yellow, p. 32

HJR HÉR [WAS] SÁ THA MÀNNA ÉNER HORS
her hair was as a horse’s mane

3. [009] ch. 2e Frya was White, p. 34

LIK STRÉLON THÉRE MIDDÉI SVNNE BLIKADON HJRA HÉRON THÉR SA FIN WÉRON AS RACH
Like rays of the sun at noon shone her hair, fine as spiders’ webs

4. [096] ch. ch. 13d. Ode to Adela, p. 140

HJRA HÉR IS BLIKKANDER
her hair shone brighter

5. [125] ch. 14e. Demetrius and Friso, p.173

BLÁWA ÁGON MITH WIT HÉR
blue eyes and white hair

6. [132] ch. 14g. Defects of the Brokmen, p.181

FÉLO HÀVATH BRUNA ÁGON ÀND HÉR
Many have brown eyes and hair

7. [157] ch. 16d Adel and Ifkja, p.210

THÉRA THÉR RÁD JEFTHA BRUN WÉRON BITON HJARA HÉRE MITH SJALK.WÉTER WIT
Those with red or brown hair bleached their hair white with chalk or lime water

8. [196] ch. , p.

JETA SWARTER AS SIN HÉR IS SINE SÉLE FVNDEN
his soul was found to be blacker than his hair

Preparing for 2nd edition of Codex Oera Linda

The first English edition (500+ copies) will soon be sold out.

So far, the following amounts of books have been shipped to and within:

United States: 175

Canada: 22

Australia and New Zealand: 17

within Europe: 257

Other: Brazil 1, Ecuador 1, Japan 1, South Africa 1.

Mutations after these maps were made (total 52): Switzerland +1, Canada +8 (5BC, ON, AB, QC), USA +28 (IA, WA, LA, 7CA, MA, OR, 2MI, OH, TN, NE, 4GA, 5FL, 2IN), Sweden +1, UK +6, Spain +2, Germany +1, NL +6.

(Information about second edition to be added; the maps will later be updated.)

MODER, MOD ~ mother, mud, mood (cognates?)

personification of element Earth, after Hendrik Goltzius (1586)

man being born from (mother) Earth, as suggested in same etching

MODER - Fryas
mother - English
moeder - Dutch, Afrikaans
móðir - Icelandic
Mutter - German
Máthair - Irish
màthair - Scots Gaelic
mater - Latin
μητέρα - Greek
madre - Italian, Spanish
mor - Norse, Swedish, Danish
mère - French
mare - Catalan
māte - Latvian
мать - Russian
мати - Ukraininan
motina - Lithuanian

(not as such used in Oera Linda, but suggested in 'Primal History', as life on Earth was born out of soil; 'Mother Earth':)
mud - English
moder - Middle Dutch, Middle High German
modder (wet, fertile soil) - Dutch, Afrikaans, Frisian
mudder - Danish
muda - Estonian
mutaa - Finnish
mwd - Welsh

related?: mudra (seal, gesture) - Sanskrit

marsh - English

moeras - Dutch

Moor - German

MOD - Fryas (also: WÉMOD = melancholy, lit. woe-mood, HÁGMOD = pride, haughtiness, hubris, lit. high-mood)
moed (courage) - Dutch
mod - Old Frisian, Swedish, Danish
mot - Norse
Mut(h) - German
mood - English
modus - Latin

MOD - Fryas
gemoed (soul, spirit, seat of feelings and moods) - Dutch
Gemüt - German
gimōde - Old Saxon
gemōde, gemōte - Middle Dutch
gimuati - Old High German
gemüete, gemuote - Middle High German
gemēde - Old English

MOD (1x) - Fryas (why this use might be related, I cannot tell; I include it because of exact same spelling in Oera Linda, though used only once)
moe (tired) - Dutch
moeg - Afrikaans
müde - German
muothi/-e - Old Dutch
mōthi - Old Saxon
mēðe - Old English
móðr - Old Norse
mo - Norse

FORMODA - Fryas
vermoeden (verb/noun: suspect, consider) - Dutch
vermuten/ Vermutung - German
formode/ vormodning - Danish
-/ förmodan - Swedish
moda, formodia - Old Frisian

... etcetera

Also interesting are these cognates for mud, soil, earth:
prut - Dutch (slang)
pridd - Welsh
prithvi - Sanskrit

Some other words related to earth/ ground/ soil/ mud in Oera Linda are GRVND, LÁND, BODEME and SLIP.

ASK(-E/-A) ~ ash(es)

impression of Iron Age cremation (source)

varieties of burying ashes in mound: 1. loose in rectangular pit; 2. in urn; 3. in cloth or leather; 4. only covered by mound (illustration in brochure about Urnfields by Oermuseum Sept. '21)

some cognates
as - Dutch, Afrikaans
ash(es) - English
Asche - German
aske - Danish, Norse
aska - Swedish, Icelandic
jiske - Frisian*
āsa - Sanskrit
ačiun - Armenian
hassa - Hittite

(* Ironically, the New-Frisian variety is more divergent from Old-Frisian than the other NW-European cognates. There are more examples of this peculiar phenomenon.)

varieties in Oera Linda
ASKE - 2f
ASK - 5d, 7b
ASKA - 14d

fragments

2f. Frya’s Tex (p. 39)
AFTERNÉI HJARA ASKE FIFTICH FÍT ANDA GRVND TO DÀLVANE TILTHJU THÉR NÉNEN GÀRS.HÀLM VP WAXA NI MÉI. HWAND ALDULKERA GÀRS SKOLDE JVW DJAROSTA KVIK DÉJA.
Thereafter, bury their* ashes fifty feet deep, so not a single blade of grass would grow into them, for such grass would kill your most precious cattle. (*anyone who robs another of his freedom, and his mother)

5d. Punishments for Evildoers (p. 75)
THA STJVRAR SKOLDON SIN MÀM ÀND AL SINA SIBBA NÉI EN FÉR É.LAND MOTA BRÀNGA AND THÉR SIN ASK FORSTUVA TILTHJU.R HÍR NÉN FENINIGE KRÛDON FON WAXA NE MÜGE.
The steersmen must take his* mother and all his relatives to a distant island and there scatter his ashes, so that no poisonous herbs may sprout from them here. (*someone so evil as to betray us to the enemy by revealing paths and passages that lead to our places of refuge)

7b. How Aldland Sank, ca. 2190 BCE (p. 84)
WALDA BÀRNADON THÉR.THRVCH ÀFTER EKKORUM ÀND THÁ WIND DÁNA WÉI KÉM. THÁ WÁJADON VSA LANDA FVL ASK.
As a result, forests burned one after the other, and when Wind came from there, our lands were covered with ashes.

14d. Alexander the King (p. 170)
AS HJA HÉRADON THÀT HJA MITH MOSTE STATON HJA THA TIMBER HLOTHA ANE BRÔND. THÉRTHRVCH WRDE VS ÉLE THORP ANDA ASKA LÉID.
When they heard that they had to join, they set the lumberyards ablaze, which reduced our whole village to ash.

Foreword by Asha Logos

New, edited version here.

Foreword to Codex Oera Linda ~ English edition (2021) by Asha Logos (click images):

Why that book cover?

Since various people have asked me why I chose the painting by van der Waay as cover for Codex Oera Linda, here are two fragments that I was thinking of. There were more reasons, but the fragments alone should be enough justification. (Click on the fragments for larger view.)

1b. Adela's Advice, p. 26

13h. Apollania's Burg, p.154

References to Covert Warfare in Oera Linda

caricature of spying monk, ca. 1700

B. Liko Ovira Linda, 803 CE (p. 20)

They [monks] speak sweet words, but unnoticed they meddle with all that concerns us Fryas. They collaborate with foreign kings, who pay them well. These know that we are their greatest enemies, because we dare speak about freedom, justice and royal obligations. Therefore, they want to obliterate all traces of our ancestral heritage and what is left of our morals. [...] if we do not strengthen ourselves, they will exterminate us all.

1b. Adela’s Advice, ca. 560 BCE (p. 22, 24)

[...] 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.
[...] he selected the best looking of his Finns and Magyars and promised them mountains of gold if they could find acceptance among our people and then spread his doctrine. But his people went further: children were kidnapped and taken to the Upsalands, and when they had been perverted by his ways, they were sent back. When these apparent slaves had learned our language, they convinced the military leaders and nobles to submit to the magus, so their sons could succeed them without election by the folk.

4e. Aewa (p. 63)

While we are busy damaging each other, the envious Finda people come with their false priests, to steal your possessions, defile your daughters, corrupt your morals, and in the end throw the bonds of slavery over every Frya’s neck.

4f. Minerva (p. 65, 68-69) ca. 1620 BCE

[...] a certain kind of people is wandering the earth [...] gnawing in the dark [...] to invent tricks to rob other people of their knowledge, so they can more easily seize and enslave them, and suck their blood like leeches.

They cunningly made themselves masters of our laws and customs, and they managed to explain and distort them all through misinterpretations. They also placed maidens under their care [...] and instead of properly educating these maidens before sending them among the people, to nurse the sick and teach the children, they kept them ignorant and dimmed their light [...]. They were also used as counselors, but that counsel only appeared to come from their own lips, as in reality their lips were nothing but the mouthpiece through which the priests promulgated their own desires.

8a. Magyars and Finns, ca. 2090 BCE (p. 87); domination by exploiting fear

[The Finns] believe that evil spirits are everywhere and enter into people and animals [...] The Magyars claim that they can ban and banish the evil spirits. The Finns are always in fear because of this, and their faces never show signs of joy.

 8b. Wodin and the Magus (p. 89-91)

When the magus heard how his men were all being slain, he sent messengers with scepter and crown. They said to Wodin: ‘O you, greatest of all kings! [...] The magus possesses great riches [...] You are the most heroic king on earth [...] Become our king, and we shall willingly be your slaves. [...] Wodin [...] was caught in their trap and crowned by the magus. [...] the magus gave him his daughter as a wife. He then was incensed with [...] magic herbs, and gradually Wodin became so audacious, that he dared to disavow and ridicule Frya and Wralda’s spirit, while he bent his free neck before images of false gods. His reign lasted seven years, and then he disappeared. The magus said that he had been accepted among their gods, and that he ruled them from there [...] The magus, however, did as it pleased him, because his daughter had born a son by Wodin, and the magus now declared this son to be of high descent. [...] he crowned the boy as king, and installed himself as his guardian, representative and counselor. Those who valued feasting above justice let him win them over [...]

8e. The Idolatrous Gols (p. 98)

The Gols, however, celebrated various vile idolatrous rites, attracting the coast dwellers with their whorish girls and the sweetness of their poisonous wine.
If one of our folk had committed such a bad offense that his life was in danger, the Gols afforded him refuge and shelter, and lead him to Phoenicia — that is Palmland. When he was settled there, they made him write his family, friends and allies that the land was so good and the people so happy that no one could imagine it.
In Britannia were plenty of men, but few women. When the Gols realized this, they abducted girls from everywhere and gave them to the banished men for nothing. All of these girls, however, had become servants of the Gols, and stole the children from Wralda to offer them to their false gods.

9a. The War of Kelta and Minerva, ca. 1630 BCE (p. 101, 102)

At the first war [lit. defense] feast that followed, when all her landsmen were armed, she [Kelta] brought barrels of beer, to which she had added a magic potion. When the folk was altogether drunk, she went standing on the back of her warhorse, leaning her head upon her spear. The red of dawn could not have been more beautiful.
When she saw that all eyes were fixed upon her, she opened her lips and spoke: ‘[...] Minerva has hexed all the folk [...] just like all our cattle that died lately. [...] if I was not a burg maiden [...] I would burn that witch in her nest.’
As soon as she had thus spoken, she hurried to her burg. The drunken folk, however, was so much aroused that they had lost any sense of reason. In their mad fervor they crossed the Sandfal, and while night was falling, they attacked the burg in ongoing rage.

(more to be added)