As a follow-up to the translation-improvements from the previous blog post, here are some more examples, some of which have been reported earlier.
D - Dutch, E - English, G - German
original fragment: chapter, page/line, transliteration (Codex Oera Linda)
8c. Tunis and Inka Depart [056/31] THAT HÉDE THJU MODER BISJOWATH
14e. Demetrius and Friso [129/23] NÉI THAT WI TWA DÉGA FORTH PILATH HÉDE
D: Ottema (1876)
dat had de Moeder besteld
na dat wij twee dagen voort gesukkeld hadden
E: Sandbach (1976)
for so the mother had ordered
after two days' slow sailing
G: Wirth (1933)
das hatte die Mutter bestellt
[not translated]
D: Overwijn (1951)^
dat had de Moeder bestierd
nadat wij twee dagen hadden voortgesukkeld
D: Jensma (2004)
dat had de Moeder besteld
nadat wij twee dagen voortgepield hadden
G: Menckens (2013)
das hatte die Mutter angeordnet
nachdem wir zwei Tage weiter gesegelt/gepilgert waren
E: Ott (2022)*
this had been signaled by the mother
after we had hurried on for two days
* Fragments 8c (discussed in 2016 post) and 14e (discussed in 2017 post) in context:
When Tunis wished to return home with his ships, he went first towards the Denmarks. But he was not permitted to land there; this had been signaled by the mother. Also at Fleeland he was not permitted to land, nor anywhere else. He would thus have perished with his men from want and hardship. Therefore, they went robbing the lands by night and sailing by day.
Everyone shouted and cheered, but the cries of our adversaries were so horrid that our hearts were crushed. When Friso thought it was enough, he called us off and we sped away. But after we had hurried on for two days, another fleet of thirty ships came into view, gaining on us all the time. Friso had us prepare again, but the other fleet sent forward a light longboat full of rowers. Messengers bade us on behalf of them all for permission to join us.
original fragment: chapter, page/line, transliteration (Codex Oera Linda)
8b. Wodin and the Magus [056/15] THÉRA (...) THAM LÉTON HINI BIDOBBA
16b. Friso: Alliances [149/15] HO FRISO ALLE TO BIDOBBE WISTE
D: Ottema (1876)
Zij (...) lieten hem tobben
hoe Friso allen wist te bedotten
E: Sandbach (1976)
Those (...) let him work his own way
how Friso understood deceiving everybody
G: Wirth (1933)
Die (...) ließen ihn gewähren
wie Friso alle hineinzulegen wußte
D: Overwijn (1951)^
Zij (...) lieten hem begaan
hoe Friso allen wist te bedotten
D: Jensma (2004)
Zij (...) die lieten zich afschepen
hoe Friso allen wist af te schepen
G: Menckens (2013)
Diejenigen (...) die ließen ihn gewähren/ toben
wie Friso alle zu beeinflussen/ becircen wußte
E: Ott (2022)*
Those (...) let him have his way
how Friso succeeded in winning them all over
* Fragments 8b and 16b (discussed in 2017 post) in context:
While all were nagging and quarreling, he crowned the boy king and installed himself as his guardian, representative, and counselor. Those who prized a full belly above justice let him have his way. But the good men took their departure.
In the midst of their discussion, my messengers arrived at his court with the Sealander lords. Pay attention to how Friso succeeded in winning them all over, satisfying both parties and benefiting his own endeavor: He promised the Sealanders fifty ships a year, of a fixed size and for a fixed price, equipped with iron chains and crossbows, and fully rigged with what is useful and essential on warships, on condition that they would leave the Jutters in peace, as well as all the folk belonging to Frya’s children.
original fragment: chapter, page/line, transliteration (Codex Oera Linda)
15b. Hellenia: Princes and Priests [135/01] HJARA SELVA TO SKÁDENE*
8a. Magyars and Finns [052/10] THAT HJA THA ÀRGE GÁSTON BANNA ÀND VRBANNA MÜGON
D: Ottema (1876)
om zich te verzadigen
dat zij de booze geesten kunnen bannen en verbannen
E: Sandbach (1976)
and to satisfy them
that they can exorcise and recall the evil spirits**
G: Wirth (1933)
[not translated]
daß sie böse Geister bannen und ausbannen können
D: Overwijn (1951)^
en zich te verzadigen
dat zij de boze geesten kunnen bannen en uitbannen
D: Jensma (2004)
tot schade van henzelf (this was correct)
dat zij de erge geesten kunnen bannen en verbannen
G: Menckens (2013)
sie selbst zur Sättigung (with footnote)
daß sie die bösen/argen Geister bannen und verbannen (ver)mögen
E: Ott (2022)***
and to their own detriment
that they can summon and banish the evil spirits
* SADENE in original was corrected, conform [022/18] SKADANE, [033/14] SKÁDANE and [060/08] SKÁDNE ** Sandbach seems to have guessed right, but changed the word order. All others chose the simplest translation 'bannen' for BANNA, without realizing (or making clear) that it means summon (a very archaic meaning) instead of the modern meaning 'banish' (being synonym to 'verbannen'). *** Fragments 15b (discussed in 2020 post) and 8a in context:
In early times, the slave peoples knew nothing of freedom. Like oxen they were brought under the yoke. Into Earth’s bowels they were driven to delve for metal, and from the hard rock of the mountains they were compelled to chisel out plush residences as homes for princes and priests. Nothing of all their work was for themselves; all was to make the princes and priests ever richer and more powerful, and to their own detriment. Working in such a way, they turned gray and rigid in their early years, and they died without ever experiencing joy in life, despite the abundance Earth offers to all her children.
They are not to be envied, for they are slaves of the priests and, worse still, of their beliefs. They believe that evil spirits are everywhere and enter into people and animals. But of Wralda’s spirit they know nothing. The Finns have stone weapons, while the weapons of the Magyars are of copper. The Magyars claim that they can summon and banish the evil spirits. The Finns are constantly in fear because of this, and their faces never show signs of joy.
original fragment: chapter, page/line, transliteration (Codex Oera Linda)
16a. Canals and Dykes [143/25] MEN FRIA.S FOLK IS DIGER ÀND FLITICH. HJA WRDON MOD NER WIRG THRVCHDAM HJARA DOL TO THA BESTA LÉIDE.
16a. Canals and Dykes [143/30] EN GODE HÉM BÛTA THA HRING.DIK. THÉR THJU DÁNTE HETH FON EN HOF
D: Ottema (1876)
Maar Fryas volk is wakker en vlijtig, zij werden moede noch mat, omdat hun doel ten beste geleidde.
een goede hemrik buiten den ringdijk, die de gedaante heeft van een hoef
E: Sandbach (1976)
but Frya's people were neither tired nor exhausted when they had a good object in view.
a good space of land outside the rampart, which had the form of a hoof
G: Wirth (1933)
Aber Fryas Volk ist wacker und fleißig, sie werden weder müde noch mürbe, weil ihr Ziel zum Besten führt.
eine gute Heimstätte außerhalb des Ringdeiches, welche die Gestalt eines Hufes hat
D: Overwijn (1951)^
Maar Frya’s volk is wakker en vlijtig, het werd moe noch mat, omdat zijn plan het best mogelijke opleverde.
goede dorpsgrond buiten de ringdijk, die de gedaante heeft van een hoef
D: Jensma (2004)
Maar Frya’s volk is oplettend en vlijtig. Zij werden moe noch afgemat, omdat hun doel tot het beste leidde.
goed erf buiten de ringdijk, die de gedaante heeft van een hoef
G: Menckens (2013)
Aber Fryas Volk ist tüchtig und fleißig. Sie wurden (weder) müde noch matt, bis daß ihr Ziel erreicht war.
eine gute Heim(stätte) außerhalb des Ringdeiches, der die Form eines Hufes hat
E: Ott (2022)*
but Frya’s folk is competent and diligent. They neither tire nor weary of their tasks when they have a clear goal in view.
a good domain again outside the ring dyke, which is like unto a palace garden
In my youth, the remaining land outside the ring dyke was all pools and swampland, but Frya’s folk is competent and diligent. They neither tire nor weary of their tasks when they have a clear goal in view. By digging canals and building dykes with the soil that came out of the canals, we have a good domain again outside the ring dyke, which is like unto a palace garden measuring three poles eastward, three southward, and three westward.
original fragment: chapter, page/line, transliteration (Codex Oera Linda)
B. Liko Ovira Linda, 803 CE [00b/05] VMBE RIKA PREBENDNE TO WINNANDE SÁ HÉLATH HJA MITH THA POPPA KENINGGAR.
2b. Our Primal History [006/25] RING AS HJA RIP WÉRON KRÉION HJA FRÜCHDA ÀND NOCHTA ANDA DRÁMA. WR.ALDA.S OD TRÀD TO RA BINNA. ÀND NW BÀRDON EK TWILIF SVNA ÀND TWILIF TOGHATERA. EK JOL.TID TWÉN.
D: Ottema (1876)
Om rijke prebenden te winnen, heulen zij met de vreemde koningen;
Zoodra zij volwassen waren, kregen zij vermaak en genoegen in de droomen van Wralda. Haat* trad tot haar binnen. En nu baarden zij elk twaalf zonen en twaalf dochteren, elke juultijd een paar.
E: Sandbach (1976)
In order to gain rich benefices, they conspire with foreign kings,
As soon as they were full grown they took pleasure and delight in the visions of Wr-alda. Hatred found its way among them. They each bore twelve sons and twelve daughters — at every Juul-time a couple.
G: Wirth (1933)
Um reiche Pfründen zu gewinnen, halten sie zu den fremden Königen.
[not translated]Od (Gottes Odem) trat zu ihnen ein und nun gebar jede zwölf Söhne und zwölf Töchter, eine jegliche Julzeit zween.
D: Overwijn (1951)^
Om rijke prebenden te winnen, heulen zij met de vreemde koningen.
Zodra zij volwassen waren, kregen zij vreugde en genoegen in de dromen van Wr.alda. Geneugte kwam tot haar. En nu baarden zij elk twaalf zoons en twaalf dochters, elke joltijd een paar.
D: Jensma (2004)
Om rijke prebenden te winnen, heulen ze met de moffenkoningen.
Zo rap als ze rijp waren, kregen ze vreugde en genoten in Wralda's extase. Gelukzaligheid trad tot hen binnen en nu baarde elk twaalf zonen en twaalf dochters, elke joltijd een paar.
G: Menckens (2013)
Um reiche Pfründe zu gewinnen, hehlen sie mit den Puppen-Königen.
Sobald sie reif waren, empfingen/kriegten sie Vergnügen und Genügen in den Träumen. Vvraldas Od trat innerlich zu ihnen, und nun gebaren jede zwölf Söhne und zwölf Töchter, jeder Julzeit Zwillinge.
E: Ott (2022)
To gain rich endowments, they collaborate with the puppet kings.
When they matured, they became fruitful and found pleasure in their dreams. They received Wralda’s ‘od’ into them, and so each bore twelve sons and twelve daughters; twins each Yuletide.
Besides Norse translator Lien (who published his translation online only, in 2013), Menckens was the first to interpret POPPA (i.m.o.) correctly as 'puppet'. His was also the first printed translation (after De Heer, self-published 2008) to place the period correctly between DRÁMA and WR.ALDA.S.
The last example (2b) is the most significant one, especially relative to the Ottema and Sandbach translations and has been discussed earlier on this web log (e.g. in 2016).
(^ means: checked if the 2004 version of Overwijn by Hougee is identical to the original of 1951. I recently discovered that this is not always the case.)
"Anyone trying to translate the book or part of it into Dutch will be surprised at how easy this is." (Jensma, PhD thesis 2004, as quoted in recent article, see previous post)
After 13 years of Oera Linda studies, I keep improving existing translations, sometimes helped by dedicated volunteers.
Linguist Verwijs wrote to fellow board member Winkler, after two and a half years of examining the manuscript (letter 11 Oct. 1869): "(...) it also contains difficulties and strange words. (...) I would spend far too much time on it. (...) It is strange that it contains some very old words, that the forms also point to a previous era of the language, while other expressions sound so very new." (more in previous post)
Oldfrisian specialist De Haan Hettema, who only got to see a few pages before he died, stated in a newspaper article (5 Sept. 1871) that they contained "some words that are no longer generally known, which will appear in the rest of this writing and could therefore supplement our Frisian vocabulary." (more in previous post)
I now present a recent find that was missed by all earlier translators and provides more insight into the Fryas world of experience.
D - Dutch, E - English, G - German
original fragment: chapter, page/line, transliteration (Codex Oera Linda)
13d. Ode to Adela [095/25] O WÁCH HWÉRTO SKOLDE HJA THJANJA
14d. Alexander the King [126/30] O WÁCH. LÉT.IK TO JOW SKUL SÉKA
D: Ottema (1876)
O wee! waartoe zoude zij dienen.
o wee! laat mij bij u eene schuilplaats zoeken
E: Sandbach (1976)
O Sorrow, what good can you do!
Woe is me! let me find a place to hide in
G: Wirth (1933)
O weh, wozu sollte sie dienen?
[not translated]
D: Overwijn (1951)^
Maar ja, hoe zou zij dienen?
O wee!, laat mij bij u een schuilplaats zoeken
D: Jensma (2004)
O wee, waartoe zou zij dienen?
O wee, laat me bij u schuil zoeken
G: Menckens (2013)
O weh, wozu sollte sie dienen?
Oh weh, laßt mich bei Euch Schutz suchen
E: Ott (2022)*
Say, o wall — to what should they attend?
O wall! Help me hide
* Fragments 13d and 14d in context:
Yes, comrade from afar. Thousands have come and yet more are on their way. Why? They come to honor Adela’s wisdom. Assuredly, she is the chief among us, for she was always foremost. Say, o wall — to what should they attend? Her shirt is of linen, her tunic of wool, which she spun and wove herself. What could they add to highten her beauty? Not pearls, for her teeth were whiter. Not gold, for her hair shone brighter. Not jewels, for her eyes, though soft as a lamb’s, blazed so brilliantly that one barely dared hold their gaze.
As she dared not wait until her husband’s return, she went to Demetrius with her son, begging him to give back her daughter. But when Demetrius saw her son, he took him to his palace as well, and used him the way he had used his sister. To the mother he sent a bag of gold, but she dumped it into the sea. On her way home she went mad. Everywhere she ran about the streets, calling: “Have you seen my children? O wall! Help me hide, or my joy will kill me for having lost his children.”
~ ~ ~
West-Indisch Huis, Amsterdam by Herman Schouten 1792
1b. Adela’s Advice [004/10] FORTH SKOLD.IK RÉDA J MOSTE NÉI THA BURGUM GA. ÀND THÉR VPSKRÍWA ALLE ÉWA. FRYA.S TEX. BIJVNKA [15] ALLE SKÍDNISA. JÁ ELLA THÀT.ER TO FINDA SÍ. VPPA WÁGUM. TILTHJU ELLA NAVT VRLÉREN NI GA ÀND MITH.A BURGUM ALSA VRDÉN NAVT NE WERTH. I would also counsel you go to the burgs and copy all the laws, Frya’s Tex, all of the histories and everything else you can find on the walls, so that nothing is lost if the burgs are destroyed.
2a. Festa, Take up your Stylus [005/30] THIT STAND VPPA THA WÁGUM ET FRYA.S BURCH TO TEX.LÁND A.SKRÍWEN. THAT STÉT ÁK TO STÁVIA ÀND TO MÉDÉA.S BLIK. The following was inscribed on the walls of Fryasburg at Texland, as well as at Stavia and Medeasblik:
2e. Frya was White [011/05] THA MÁKADON HJA THIT HÁGE THERP BVWADON THÁS BURCH THÉR VPPA. ANDA WÀGRUM THESSA WRYTON HJA THENE TEX. they made this high mound, built the burg thereon, and upon its walls they wrote the Tex.
2g. Festa: Laws and Frya’s Day [014/10] ALLE SETMA THÉR EN ÉW. THÀT IS HVNDRED JÉR OMHLÁPA MÜGE MITH THA KRODAR ÀND SIN JOL. THÉRA MÜGON VPPA RÉD THÉRE MODER ÀND BY MÉNA WILLA VPPA WÉGAR THÉRA BURGUM WRIT HWERTHA. SEND HJA VPPA WÉGAR [15] WRIT THAN SEND HJA ÉWA ÀND THÀT IS VSA PLICHT VMBE ALTHAM AN ÉRA TO HALDANDE. All rules that endure for one ‘eaw’ — that is one hundred years — with the Bearer and its Yule may, on the advice of the mother and by common consent, be written on the walls of the burgs. Once they have been written upon the walls, they are ‘eawa’: laws, and it is our duty to honor them.
6. Yule, Script, Numbers [045/01] THÀT HÍR VNDE STAT IS INUT THA WÀGAR THÉRE WÁRA.BURGH WRITEN. The following was inscribed on the walls of the Treasureburg:
9a. The War of Kelta and Minerva, ca. 1630 BCE [062/01] THJU BURCH [5] WALHALLAGÁRA. INUT THA WÁGRUM THÉRA IS THJU FOLGJANDE SKÉDNESSE WRITEN. (...) the burg Walhallagara. On its walls, the following history is inscribed.
10a. Ulysus’ Quest for a Lamp, ca. 1190 BCE [075/08] IS THIT VPPINA ÁSTERWACH IT FRYA.S [10] BURCH WRITEN. this was inscribed on the eastern wall of Fryasburg
11b. Death of Frana [082/20], [084/10] TOJÉNST THA WÁCH against the wall SKILET FOLK IN HJARA WÁCH NÉMA will encircle and protect the people (lit.: 'take within their wall')
13b. A Treacherous Maid [091/14] ÀFTER THAT THA ADELA.FOLLISTAR ELLA [15] HÉDE LÉTA OVER SKRÍVA ELK IN SIN RIK HWAT HWRYT WAS IN.VPPA WÁGARUM THÉRA BURGUM. BISLOTON HJA EN MODER TO KIASANE. After the Adela-Followers made copies of the writings on the burg walls, each in his own district, they decided to elect a Folksmother.
13c. Death of Adela [095/01] GRIPTER SINE BÔGE FONERE WÁCH he took his bow from the wall
13d. Ode to Adela [095/25] O WÁCH HWÉRTO SKOLDE HJA THJANJA Say, o wall — to what should they attend?
13e. Primal Teachings 1 [097/28] THJU FORM.LÉRE THÉR IS HWRYTEN INUTERE WÁCH THÉR BURCH.TORE The Primal Teachings that were written on the wall of the burg tower
13g. The Unsociable Man [104/20] EN WÁCH FON PLAGA AND SÁDUM a wall of sods and turfs
13h. Apollania’s Burg [107/01] INNA TORE HANGT THJU FODDIK. [5] THA WAGAR THÉRE TORE SEND MITH KESTLIKA STÉNA SMUKAD. IN VPPA THÉRE SÛDER WACH IS THENE TEX WRYTEN. ANTHA FÉRE SÍDE THÉRA FINTH MAN THJU FORM.LÉRE. ANNA WINSTERE SÍDE THA ÉWA. THA ÔRA [10] SÉKA FINTH MAN VPPA ÔRA THRJA. In the tower hangs the Lamp, and the walls are bejeweled with precious stones. On the south wall, the Tex is written; to the right of it one finds the Primal Teachings, and to the left, the eawa (laws). The remaining three walls hold other texts.
14e. Demetrius and Friso [126/30] O WÁCH. LÉT.IK TO JOW SKUL SÉKA O wall! Help me hide
In addition to the literal meaning, we also encounter the wall as an image and metaphor. Concepts such as protection, safety, separation and alienation arise.
The wall is also a picture of divine power, which offers protection against oppression and distress (Isa. 25:4). (...) Even God is seen as a wall of fire, that is, no external threat (Zech. 2:9[5]; cf. 1 QH 3:37). And the complaining man uses the city wall as a metaphor for the Lord: "O wall of Zion's daughter..." (Lam. 2:18).
= = =
Notes:
[135/20] ALSA.T THA FORSTA WÉ DÉDE until it hurt the princes
[140/30] HJA SKILUN WÉ HROPA OVERA DÉDA THÉRA PRESTERA ÀND FORSTA. They will condemn the deeds of the priests and princes.
Another word for 'wall' (mostly in the sense of rampart, earthwork, entrenchment or perhaps palisade) used in Oera Linda is WAL.
Waech in online historical Dutch dictionary: znw. m. Hetz. als weech, wand; z. ald. Wand, binnenmuur; houten of leemen muur, zelden steenen muur. Ghecalkede want of wit ghemaecte waech, Hs. 75 f. 163b, Holland/Vlaanderen/Brabant, 1401-1450 (Hand. 23, 3 paries dealbatus).
[this blog post is in Dutch and may be translated later]
In De Andere Krant, nr. 49 (17-24 december 2022), p.17 staat een artikel van Rypke Zeilmaker met de titel Oudfries manuscript Oera Linda voedt controverse. Hieronder volgt een eerste reactie.
Jensma wordt uit zijn proefschrift De Gemaskerde God (2004) geciteerd (hk. 3 'Taal', p. 38):
Wie probeert het boek of een deel ervan in het Nederlands te vertalen, zal verbaasd zijn hoe gemakkelijk dit gaat. En zal zich ook realiseren, dat dit vooral komt doordat de zinsbouw in het boek in bijna alle gevallen gelijk is aan wat ook in het Nederlands doorgaat voor de meest begrijpelijke en correcte volgorde.
Na publicatie van Ottema's eerste uitgave in 1872 had iedere onderzoeker een vertaling tot zijn beschikking, maar hoe oordeelde taalkundige Eelco Verwijs (1830-1880), die als eerste gevraagd werd het handschrift te vertalen? (bron o.a.: Het Geheimzinnige Handschrift van de Familie Over de Linden door E. Molenaar, 1949; pp. 17, 23, 26, 38 resp. 39)
brief aan J.F. Jansen, 28 juni 1867
Vanmorgen heb ik een geheele speech gekopieerd die mij nog niet in allen deelen duidelijk is, maar die, zoo verre ik uit de kopie kon opmaken, allercurieust is.
brief aan C. Over de Linden, 13 oktober 1867
Zoo als ik zeide, was ik hoogelijk ingenomen met den vondst en deelde dien velen mijner vrienden mede. Een deel er van was zeer makkelijk verstaanbaar en, hoewel wat jonger kleur vertoonende, niet ongelijk aan de taal der oude Friesche Wetten uit de 13e en 14e eeuw. Doch er waren ook passages in, die ik niet verstond en nog niet versta en waarvoor nog al eenige naauwgezette studie zal noodig zijn, om ze te kunnen oplossen.
brief aan C. Over de Linden, 16 oktober 1867
U nu de vertaling van een los op zich zelf staand katern binnen kort te beloven, dat kan ik waarlijk niet, daar er zich moeilijkheden in voordoen, die misschien weken studie vereischen.
brief aan C. Over de Linden, 11 november 1869
Eindelijk zend ik U het handschrift terug, waarbij Gij de vertaling evenwel nog met smart zult missen. [...] Hier en daar is de vertaling zeer gemakkelijk en kan van 't blad geschieden; maar op andere plaatsen komen weer moeilijkheden voor, die nog al tijd en studie vereischen. 'k Hoop evenwel U nu eerlang te kunnen helpen.
brief aan J. Winkler, 11 oktober 1869
Hier en daar kan men de vertaling zoo opschrijven, doch er schuilen ook nog al moeilijkheden en vreemde woorden in. Nu weet ik wel, zoo ik er eens mee begin, ik niet eerder rust voor ik die heb opgelost, en zoo zou ik er veel te veel tijd aan besteden. [...] De zaak interesseert mij nog al, en 't is mijn doel dan ook niet om er mijne handen geheel af te trekken. [...] Zoo'n etymologische kwestie valt nog al in mijn smaak, [...] 't Is vreemd, dat er enkele zeer oude woorden in schuilen, dat ook de vormen op een vorig tijdperk der taal wijzen, terwijl andere uitdrukkingen zoo heel nieuw klinken.
Classicus Dr. J.G. Ottema (1804-1879) had kennelijk meer tijd en ook enige relevante ervaring: Hij was lid van het Friesch Genootschap sinds 1832 (bestuurslid sinds 1843) en bezorgde eerder delen van de vroeg-16e-eeuwse Friese kroniek van Worp van Thabor (1847 en 1871).
Verwijs en Ottema waren niet de enige ter zake kundigen die bereid waren de taal van Oera Linda serieus te nemen.
Mr. M. de Haan Hettema (1796-1873) was specialist in Oudfries, zoals blijkt uit een selectie van zijn relevante publicaties:
1830 Het Emsiger landregt, van het jaar 1312. Naar een oorspronkelijk oud-friesch perkamenten handschrift uitgegeven, en met eene nederduitsche vertaling en ophelderende aanteekeningen voorzien
1832 Friesche Spraakleer (studie van Friese spreektaal), met R. Rask
1832 Proeve van een friesch en Nederlandsch woordenboek
1834-1835 Jurisprudentia Frisica, of Friesche regtkennis, een HS. uit de 15e eeuw; 3 delen
1841 Het Fivelingoër en Oldampster landregt: een Oudfriesch handschrift uit de 14e eeuw
1846 Oude Friesche wetten - deel 1 (Hunsingoër regt. Rustringer regt. Broekmer regt. Emsiger regt; 1e en 2e codex)
1847-1851 Oude Friesche wetten - deel 2a/b (Jus municipale Frisonum/ Boetregisters. Geestelijke regten. Willekeuren. Lex Frisionum)
Hij schreef in de Leeuwarder Courant van 5 September 1871 een artikel, getiteld Oud Friesch Handschrift, in het bezit van den Heer C. Over de Linden te Helder.
Met betrekking tot de taal stelde hij daarin (cursiveringen als in origineel):
Het stuk is in de Friesche Taal geschreven; eene onderscheiding tusschen oud-Friesch en Land- of Boere Friesch ken ik niet. Ik kan alleen eene oudere en nieuwere spelling van die taal, want de uitspraak van het Friesch is nagenoeg nog dezelfde als voor eenige eeuwen, hetgeen dan ook de wereldberoemde taalkenner de Deen Professor R. Rask in zijne Friesche spraakleer heeft aangetoond, door ons de klanken van het Friesch in de Hss. voorkomende, te geven, zoo als die taalkundig behooren uitgesproken te worden, en die thans nog nagenoeg dezelfde zijn.
Wat nu de spelling in dit stuk voorkomende betreft, deze is, in mijn oog, veel meer overeenkomstig de oudere en zeer regelmatig, en veel beter en regelmatiger, dan van hen, die thans de taal schrijven; zoodat het te wenschen ware, dat men in de hoofdzaak die spelling overnam, dan zoude er meer eenheid in die spelling komen en het oorspronkelijke van de taal, beter dan nu, bewaard blijven. Thans schrijft men het met Hollandsche klanken, en in den hedendaagschen Hollandschen schrijftrant. Doch dit is niet te verwonderen. Geen der latere schrijvers in die taal, Gijsbert Japiks en de Gebroeders Halbertsma niet uitgezonderd, hebben zich volstrekt niet om de spelling van het in de Hss. voorkomend Friesch bekommerd. Alleen T.R. Dijkstra en voornamelijk de te vroeg ontslapen, H.S. Sijtstra waren het, die het spoor der ouden zoo veel mogelijk trachtten te volgen, en de waarde van die spelling niet uit het oog verloren.
Bovendien vinden wij reeds in onze photografiën eenige thans niet algemeen meer bekende woorden, die in het overige van dit geschrift wel zullen voorkomen en daardoor onze Friesche Woordenschat zouden kunnen aanvullen.
Ik beschouw het dus in de eerste plaats van belang om dit stuk in den Frieschen tekst door den druk bekend te maken; maar ook in de tweede plaats, — als men volgens het verslag den inhoud aanneemt, die zoo wel uit een Godsdienstig, als uit een Geschiedkundig oogpunt niet van belang ontbloot schijnt te zijn, — dat er dan ook eene Hollandsche vertaling bijgevoegd worde, om ook niet-Friezen met diens inhoud bekend te maken.
= = =
Drie jaar geleden werd een zomercursus Oudfries door de organiserende universiteiten van Groningen en Oxford als volgt aangeprezen:
Het Oudfries is een Oudgermaanse taal, het meest verwant aan het Oudengels. Waar Oudengels veel wordt onderwezen en bestudeerd, lijkt Oudfries een goed verborgen geheim te zijn, bestudeerd en onderwezen door slechts een handjevol experts.
Jacob Grimm
Vooral sinds de taalkundige publicaties van Jacob Grimm (1785–1863) is het Oudfries een vakgebied geworden. Het zou interessant zijn om het oordeel van een specialist Oudfries te horen over de taal van Oera Linda, maar de stilte uit die hoek is oorverdovend. Het wordt niet besproken, noch wordt er ooit naar verwezen (zover ik weet).
Deze stilte wijst erop dat het onderwerp onder hen taboe is. Als de taal overduidelijk nep was, zou het makkelijk moeten zijn om uit te leggen waarom dat zo is. Het zou nog steeds een waardig onderwerp van discussie zijn, omdat er geen vergelijkbare creatie bestaat met Oudfries als één van de belangrijkste inspiratiebronnen.
MEER VOLGT
Onder andere:
Bewijs dat de bekende Oudfriese teksten ook vrijwel helemaal woord-voor-woord te vertalen zijn naar het Nederlands (en naar het Duits). Met andere woorden: Zinsbouw (syntax) van de spreektaal is door de eeuwen nou eenmaal nauwelijks veranderd. Dat Subsidiefries wèl op gekunstelde wijze zo-anders-mogelijk (dan Hollands) probeert te zijn is begrijpelijk.
Tha thi koning Karle and thi koning Redbad fan Danemercum in that land comen, Toen de koning Karel en de koning Redbad van Denemarken in het land kwamen, tha bisette aider sine wei ina Franekra ghae mit ene herescilde, toen bezette ieder zijn weg inde Franeker gouw met een legermacht and quat aider, that land ware sin. en zei ieder, het land ware zijns. Da woldent wise lioed sena, Toen wilden't wijze lieden (ver)zoenen, ende da heren woldent bifiuchta. en de heren wilden't bevechten. Thach wisade ma there sona alsoe langh, Doch wees men die verzoening alzo lang, dat met op dae tweer koningen gaf, dat men't op de twee koningen gaf
Hir is eskriuin, Hier is geschreven thet wi Frisa alsek londriuht hebbe and halde, dat wij Friezen alzulk landrecht hebben en houden sa God selua sette, and ebad, als God zelf vaststelde en gebood, thet wi hilde alle afte thing and alle riuhte thing. opdat wij hielden alle echte ding en alle rechte ding. Efter thes bedon hit ande bennon alle irthkiningar efter Romulo and Remo, Na dát geboden het en verklaarden alle aardkoningen na Romulus en Remus thet weron tha tvene brother, ther Rume erost stifton, (dat waren de twee broers die Rome eerst stichtten), Julius and Octauianus, alsa hiton tha forma fiuwer kiningar, Julius en Octavianus – alzo heetten de eerste vier koningen ther to Rume kiningar weron. die te Rome koningen waren.
1934 Dutch review of (now) rare German book about Oera Linda
in "Nederlandsch tijdschrift voor Volkskunde" jrg 39, 1934 , pp. 156-157
XVIII. — ALBERT HERRMANN : « Unsere Ahnen und Atlantis », Nordische Seeherrschaft von Skandinavien bis nach Nordafrika, Berlin, Klinkhardt & Biermann, 1934. XIX. — ALBERT HERRMANN : « Neue Stimmen zur Ura Linda-Chronik. » Sonderabzug aus der Nordischen Welt, 1935. Een boeiend geschreven werk over het reeds zoo dikwijls behandelde Atlantis-vraagstuk. Schrijver onderzoekt nogmaals het veel besproken handschrift (Ura Linda-Chronik), dat, rond de jaren 1860, door Cornelis Over de Linden van den Helder aan Eelco Verwijs werd ter hand gesteld en waarvan, nu enkele jaren geleden, een Duitsche vertaling verscheen. De Berlijnsche professor Herrmann is ook van meening dat dit vreemdsoortig historisch en mytholologisch handschrift op meerdere plaatsen vervalscht is geworden, maar toch tracht hij te bewijzen dat een groot gedeelte er van echt is gebleven. Het is ook mogelijk, zegt hij verder, dat de gedeelten die voor onecht gehouden worden gedeeltelijk slecht zijn afgeschreven, en ook, voor een paart, door Over de Linden met eigen fantasieën aangevuld. Wat er van zij, prof. Herrmann heeft de belangrijkste deelen van het Friesch handschrift vergeleken met de rijke Grieksche overleveringen over Atlantis en met geografische en geologische opzoekingen. Alles duidt er op, volgens hem, dat wij belangrijke gegevens over den oudsten voortijd van het Germanendom hebben bemachtigd. Schrijver is van meening dat de oudste kultuurdragers geen Oostersche volken waren, maar wel Salisch-Noordsche rassen, waaronder het volk van Frya. Een uitvoerige bibliographische lijst (tot Oct. 1934) sluit het boek. Zij is zeer belangrijk voor wat Atlantis betreft. De brochuur « Neue Stimmen zur Ura Linda-Chronik » vormt een antwoord aan den Privatdozent Dr. R. Uhden, die in het Friesche handschrift niets anders ziet dan « erbarmlicher Gallimathias » en het verder een « ueber alle Maszen widerwaertiges Fabrikat » noemt.
Zoroaster spoke of the first king and founder of civilization, a man named Yima. One day, as Yima was beside a river, the great god Ahura Mazda appeared to him with an ominous warning. Not of a flood, but of a fatal winter. And he told Yima to build a vara, an immense underground shelter. Into it, he must bring the best of men and women, and animals, two of every kind. Yima must store seeds of every tree and fruit, creating an inexhaustible supply until the fatal winter had passed. (from transcript)
Wikipedia: "Ahura Mazda advises Yima to construct a Vara (Avestan:
enclosure) in the form of a multi-level cavern, two miles
(3 km) long and two miles (3 km) wide."
This Avestan word 'vara' is closely related to the Fryas word WÁRA/WARA: see fragments below.
some later NW-European cognates: (be)ware - English (to take heed of, beware) (be)warian - Old English (to guard against, beware, protect, defend) war(i)a - Old Frisian vara - Old Norse waron - Old Saxon (be)waren - Dutch (auf)bewahren - German (be)warje - Frisian
Finnish: vara(nto) - reserves; vara(sto) - storage or warehouse
[00a/01] A. Hidde Oera Linda, 1255 CE THISSA BOKA MOT I MITH LIF ÀND SÉLE WÁRJA. You must guard these books with body and soul.
[050/20] 8a. Magyars and Finns, ca. 2090 BCE THJU WÁRA.BURCH NIS NÉN FÁMNA.BURCH. MEN THÉR IN WRDON ALLA ÛT.HÉMEDE ÀND VR.LÁNDESKA THINGA WÁRATH. THÉR MITH.BROCHT BINNE THRVCH THA STJÛRAR. The Treasureburg is not a maidens’ burg, but it contains all the exotic and foreign things that the steersmen brought here.
[066/15] 9b. Jon’s Revenge VMBE FRÉTHO TO WÁRJA to keep the peace
[104/10] 13g. The Unsociable Man HJU SOCHTE SKUL VNDERA WÁRANDE LINDA she sought refuge under the sheltering linden tree [105/05] WARANDA LINDA WITH THA SVNNE.STRÉLUM covering linden trees to take up the rays of the sun
[110/15] 13i. Apollania’s Journey THJU WÁRA.BURCH. EN STÉN.HUS. THÉRIN SEND ALLER [20] LÉJA SKULPA. HULKA. WÉPNE ÀND KLATHAR WARAD FON FÉRE LÁNDUM. THRVCH THA STJURAR MITH BROCHT. the Treasureburg, a stone building where a variety of shells, horns, weapons, and clothes are kept, brought home from distant lands by the steersmen.
[124/20] 14d. Alexander the King EN DÉL TOFARA SINA SVNUM WÁRJA to guard a part of it for his sons
[138/20] 15c. Yesus or Buda of Kashmir SINA FRIUNDA WÁRADON SINE LÉRE his friends maintained his teachings
[140/20] 15c. Yesus or Buda of Kashmir MÀNNISKA (...) THAM WÉRHÉD IN STILNISE AMONG EKKORUM WARATH ÀND TOFÁRA THA PRESTERA FORBORGEN HÀVE. people (...) who have silently treasured truth amongst themselves, keeping it hidden from the priests.
transcript (some links and illustrations will be added)
C: Catherine Austin Fitts J: Jan Ott
C: Jan Ott, welcome back to Stavoren. Wonderful to see you again. Two and a half years ago, you educated me about the Oera Linda Book and I was fascinated. You spoke at our dinner. We were in Leeuwarden. I said: "We have to do an interview." One thing led to another, and you said: "I'm about to publish a new English edition", and you did. We started to prepare an interview. Then you published a second English edition in paperback. For the people watching, what is the Oera Linda Book?
J: It's a manuscript – a handwritten text – that became known in the 1870's. We are in Friesland here, one of the Dutch provinces. In the Frisian archives there is this manuscript. Even before the first translation was published in the newspapers and magazines there was already consensus that it was fake and that anyone who'd take it seriously was a fool.
C: Friesland has their own language, the Frisian language. We were just at the Frisian Institute. We have a wonderful picture that we'll use for this commentary of you holding the original manuscript. The original manuscript is in OId Frisian, correct?
J: Yes. The critics would say it's an imitation of Old Frisian, but it most resembles the Old Frisian of the old laws that are known. This would be so old that German, English, Dutch, and Scandinavian languages descend from it. Many of the words have cognates in all the Northern European languages. But there are also words that have only survived in particular dialects. When I discovered this book and read all the discussions about it, I recognized it as something really significant. The theories about it did not make sense. There are no good reasons to reject it as inauthentic. And even if it were a 19th century fictional creation, it would still be so significant in the history of literature for the Netherlands. Because it's a book of 190 pages in the original manuscript, all in this supposedly reconstructed old language, even in a script that is not familiar. Some letters are recognizable like the W, A, R. There are letters you can recognize, but also some letters that are different. There are three different A's, two different E's, different O's, etc. There is one letter for 'NG', like in the runes. This would be such a unique piece of work that it would also deserve attention if it were a forgery. The way in which the people who studied it, who took it seriously were marginalized or ridiculed... It was a red flag that there was something interesting there.
C: If you look at the attacks like that, it is very similar to some of the attacks that we see today. They have been using these attacks for a long, long time. You see this when they are trying to destroy something they don't want to endure. It's a real effort to delete something from the public mind.
J: We know that in our history there have been many book burnings. After every war, the victor decides what the history would become and what parts would be erased. It's the same when you study a family history or a genealogy. You find that certain stories are ignored or have been changed. That also happens in big history. When you read these texts, it is easy to imagine why the cultural establishment in the 1800's would have not wanted this to become big.
C: The challenge is that, over the centuries, the secret societies do plant manuscripts. They really do and they have resources to make them impressive. So you always run into the problem: Is it planted? It's not only some person with their imagination coming up with it; it's a real plant. So is it planted or is it real? I think what you are saying, which is very important, is that it is significant either way.
J: I would think so, yes. And for it having been planted there needs to be a motive. What would the purpose have been for the people who planted it? There is one theory that a preacher who was also a poet — a vicar or parson — created the narrative and that a friend of his who was a linguist would have transferred it into Old Frisian and that another, who came out with it, would have made the script. A conspiracy of these three people, but it's not realistic. I've written a short article...
C: It doesn't make sense.
J: No, for different reasons. They would all have lied and also people around them. Even posthumously, they didn't leave anything that points to this. The linguist would have left — because he wrote about etymology... It should be possible to recognize his signature. There have been meticulous studies to try to prove him guilty but there is no good evidence for it. Cornelis Over de Linden — 'Oera Linda' would be an older version of that name — was a navy shipyard superintendent. He was a generation older than the other two. In the time they would have gotten to know each other they were about to get married, remarried: they had a life. They had to work for a living. They would have had to communicate by mail about this all the time because they lived very far apart. The linguist who would have cooperated would have risked, not only his career, but also criminal prosecution. Because, at some point, he asked the government for money to purchase the manuscript and have it translated. If it would have come out that he was involved, that would have been a crime.
C: Let's assume that it is authentic. The person who brought it forward was the pastor?
J: No, the pastor was one of the suspects of the official theory. The navy shipyard superintendent brought it forward.
C: He had it from his family?
J: He said that he had it since 1848 as an inheritance, a family treasure. He had inherited it. He had tried to read it himself, to translate it. When he was older, at some point, he got the idea to ask for help at the Frisian Society for Language and History. That was a group of people in Leeuwarden in high positions; notable people. The linguist, who would later become one of the suspects, first judged it to be authentic and of significance. Later, he withdrew that position – probably for obvious reasons.
C: That often happens!
J: Eventually, one of the older members of the society translated it and he became convinced that this was authentic.
C: Let's dive in, because you can't understand why someone might want to censor this until you understand the contents. Tell us what the Oera Linda Book says.
J: It says that in the 6th century BC in our common timeline – there are reasons to doubt that the first millennium was really 1000 years... In the 6th century before our year zero texts would have been brought together from the various burgs or strongholds that there were in Friesland and what is now the Netherlands, or even Germany. There was a threat of invasion. They decided to copy all the texts that were inscribed on the walls of burgs, mostly. Some of those texts already were very old. The oldest events that are described are from a cataclysmic event in which the old land, or the 'Atland', the 'Ald-land', had submerged. That would have been 2200 years BC. But that's the oldest text. These texts were brought together in the 6th century BC, and later texts were added by the people who had that manuscript in their possession. The youngest of the reports are from about the year zero. Then there are two letters of instruction – one page each. One from the year 803 and one from the year 1255. Most narratives are from the time of Alexander the Great, 300 BC and what happened when many people re-migrated back here. Much of it is 6th century BC. There is also a part which is mainly laws.
C: One of the reasons I got very interested when you first said 600 BC was that I've been reading about Zoroastrians. One Frisian told me the king that founded Stavoren had gone to Persia and had studied Zoroastrianism. That group, when they came back, re-introduced that philosophy. We are talking about a group of people who were phenomenally well-traveled around the globe.
J: Yes, it was a sea-faring nation. They founded colonies in the Mediterranean, already in 1500 BC, and later on, there was a colony in northwest India, in the Indus Valley region. At some point, many of them also re-migrated back if this is true.
C: Spice traders?
J: It would explain language similarities with Sanskrit; the Indo-European connection. To come back to the question: why would it have been controversial? One of the main themes is freedom and the danger of losing it.
C: I would not say "one of" them; I would say "the main theme" is freedom, and how you keep it.
J: Yes. In the primal laws by the Folksmother, Frya — the personification of their primal mother, who they named Frya... There is a set of laws that she would have left. And one of the laws is to never accept anyone in their middle who has sold his own freedom or who takes the freedom of another. The reasoning behind it is that people with a slave mentality invite people to rule over them; And when people rule over others, and they get ever more power, it will corrupt them, and a lot of misery will be the result of that.
C: When I read the Oera Linda Book, there is so much instruction on how to conduct yourself so that you can be part of a group of people who stay free. There's a lot of instruction on reminding people what they have to do to remain free and how bad things can get if they even let one 'bad dog' in. For me it's very good. It's fun to read because it's true.
J: One of the primal laws is also, that if one of the daughters or sons wants to marry someone from another race, it should be advised against. If they really insist, they are free to go, but they can never return. Because then they might bring foreign morals. They are very strict on keeping their morals pure. They speak of the three primal races, but from the beginning, one of those races intentionally kidnapped daughters of this group, to have their blood, but to also invade. It was warfare without weapons, without really fighting; corrupting the morals and making use of the weaknesses of the leaders; they could be bought. There is a lot of covert warfare that is explained in these texts.
C: You can see why the people who want to centralize control do not want this teaching circulating.
J: There is a lot of wisdom in it. Knowledge is power.
C: One of the things that I found fascinating was the attention given to governance structures and how to organize and train people to provide leadership and governance. They have this one practice that I find absolutely fascinating , which is: You take the older women of the tribe — and being an older woman, I resonate with this... Taking the older women in the tribe and preparing them for a governance or leadership position. One of the things they require them to do to get more experience is send them down the Rhine to study and learn about other people.
J: Before they would become a Folksmother. There were burg mothers, and in each burg, there were maidens. One of them might become burg mother later. And there was one Folkmother in the main burg of Texel or Tessel — Texland. They would not have power, but they would have influence. They would have all the wisdom, and they could do counselings. They could also be severely punished if they would intentionally give bad counseling. So they did not have absolute power. They were a bit like the Vestal Virgins later — which is also described in this book, how they became known later.
C: That one captured me. I was in Sofia, Bulgaria, three years ago to see Wagner's Ring. Of course, it opens with the Rhinemaidens protecting the gold. In my apartment, I have a print of the artist who did a scene of Wagner with the Rhinemaidens protecting the gold. I found the Rhinemaidens suddenly appearing a very interesting coincidence.
J: There are many things that come back to our culture.
C: I should mention that the Rhine flows from Switzerland to Germany, and then it separates in the Netherlands into three distributaries, one of which flows in the IJsselmeer, which we are next to here. If you look at the trade coming from Switzerland and Germany up the Rhine, it is very significant economically here.
J: There must have been a strong culture here. Because it's a very tactical place to have, with all the sweet water, the fertile lands, the oak wood that used to be plenty here, plus the rivers.
C: Yes, and extraordinary animal protein.
J: If there had not been a strong culture here, it would have been conquered long ago by Mediterranean people who supposedly would have a superior culture, and then they would have occupied it here. We would now be speaking a language that is more similar to one of the Mediterranean languages.
C: The Frisians defeated the Dutch in 1345 at the Battle of Warns, and it took until the 1500's for the Dutch to finally incorporate Friesland into Holland.
J: For a long time, it was one of the provinces that was one of the United Netherlands. Westfriesland, which is on the other side of the big lake, was conquered earlier, in the 13th century.
C: You can see why in 1800, they might not want the Frisians to adopt this philosophy.
J: For hundreds of years, there has been a struggle between the counts of Holland and the Frisians because they didn't want to pay taxes. They thought they had a privilege from the time of Charlemagne to not pay taxes.
C: That's right. Charlemagne made a deal with the Frisians.
J: Supposedly. It's not clear if that is truly historical. But at least there is this tradition. One of the Frisian ideas is also that they would rather be dead than slave. That is still very well-known. It's understandable that the new kingdom of the Netherlands from the 19th century would not promote Frisian nationality too much. The king of the Netherlands in the 1820's offered a lot of money to historians to write the Dutch history, which would, of course, glorify his family and their past, and would leave out all of the parts that were not so favorable to them. It was only a few decades later that this book became known, so... If the king had known the content, he would have openly forbidden it. But it would probably have worked indirectly.
C: When I dive into the Oera Linda Book, I discover something that I find again and again, which is that history is very different from what we're taught.
J: Official history is a mess. There is this meme: "If you know how bad the news is, imagine how bad history is."
C: That's really true.
J: I look at this — because I have not been schooled as a historian or as a linguist — perhaps with a fresh view. For people who are emotionally invested in the official history, it will be more difficult to let go of certain ideas. But if you look at this with an open mind, and investigate the reasoning behind the rejection of this text... I invite scholars and researchers to argue why this cannot possibly be authentic. That is why I have translated it into English. Because in the Netherlands, in the academic world, it seems to be taboo to even ask that question. Of course, this is not only a Dutch matter. Because, if it's true, the history is so old that it is also the history of not only Western civilization, but also India and much more of the world. And again, you can also look at it as literature or fiction, and then you'll see that it's still interesting.
C: If it is a planted manuscript, it still says a great deal about freedom and how to achieve it. Because a people can't be free unless they're willing to conduct themselves in a certain way. And that starts with each person. I always had this problem in Washington: the politicians would say, "What do we do to fix this?" And I would say: "You have to raise the children right." Then they say: "That takes too long."
J: That is also one of the things they say here: Make sure that your daughters are really good Frya women, because they will pass on the culture and language. They are the most important key in raising a good people.
C: I see my fellow man being taught how to be powerless by being encouraged to adopt the habits that produce slavery, or accept slavery, or accommodate slavery. As a group, they lose their power individually. They lose their individual sovereignty by choice or distraction, and then they have no potential to fight for their freedom when it is taken away.
J: Well, we have seen now here... The Netherlands has every year celebrated Freedom Day, or Liberation Day. And there has always been much talk about human rights, but now that it's really relevant to preserve our freedom or talk about it, most people don't even see what's happening. There's this saying (from Goethe): "None are more hopelessly enslaved than those who falsely believe they're free." To create the illusion of freedom: You have freedom to choose ten different types of peanut butter in the groceries. People talk about freedom, but they don't realize when it's taken away from them.
C: That's true. Talk a little about the Frisian language. This is in Old Frisian – or what you said was thought to be Old Frisian. Tell us what the Frisian language is now and how it relates to what you translated. You spoke Frisian when you first found the Oera Linda Book, or did you have to revive your Frisian?
J: No, I am a Westfrisian, which is not part of the province of Friesland; it's part of the province of North Holland, north of Amsterdam. We had a dialect, but it was already much more diluted. And it is not promoted like it is here. We were taught to speak civilized Dutch at school. I know a bit of the Westfrisian dialect. The name 'Holland' only came into existence around the year 1000. Before that, it was all Frisia. On old maps you can see: Frisia was from Belgium... And it's still... In Germany there's a part called East Frisia, 'Ostfriesland'. Even part of Denmark is 'Nordfrisland'. It was the whole coastline from Denmark to Belgium. Dutch would also be a descendent from Old Frisian — from this (Fryas) language. It would also have had other influences, from Frankish. And modern Frisian... There are actually many varieties of the Frisian language – spoken varieties. There is one common standardized Frisian, which they teach in courses. The written Frisian, I think, is a bit artificial. It's more an instruction of how it should be pronounced. For example, the words 'wind' and 'land'. They are the same in Dutch, English, and German: all with a 'd' at the end. Only in Friesland, they write 'wyn' and 'lân', without the 'd'. There are a lot of subsidies here for language projects to keep it like this. That is part of why they want to be as separate from Dutch as possible. It has become an identity thing. If they can choose between a perfect Frisian word that is similar to Dutch, and a less well-known word that is typically Frisian, they will choose the Frisian word.
C: It's very interesting. I spent about ten years driving around America, talking to all of my elders – the oldest people in my family. I learned a tremendous amount of history about my family, but one of the things I learned was that the generations kept being tricked because they never did a 'lessons learned' on who tricked them and how they were tricked. Then it gets lost, and they get tricked again and again. So I said: "We need to start learning our history." Yes, we do.
J: That is how I also started, with the family history. It's so interesting because you find out things that were not told or that were changed. By understanding your roots, you understand yourself better. I've learned much from the theories of Rupert Sheldrake on (morphic) resonance. A lot of it is in our subconscious. And when you can make it conscious, you can more consciously make decisions.
C: I want to go back to your journey, but before I do, tell us what else in here you would like to bring out in this discussion – the things that most speak to you.
J: It really makes a lot of sense, many of the laws. Maybe not at first read. I have had so many aha moments about language and about the origin of things in our culture. Many things come back in other religions that we know. Like in Christianity, much is recognizable. There is one law about usury which was strictly forbidden. And in the context, it also makes sense; it is explained.
C: The history of man is that once usury is adopted, it is a fait accompli (irreversible) that that civilization will fail. It's (only) a question of how long it will take.
J: It's the same with the corruption of morals and of accepting slavery — slave mentality as well.
C: I think that the Oera Linda Book is very relevant, whether it is authentic or not. And the reason is... We are going through a period where the law is collapsing and failing — the rule of law. And the question is: How can I create... back to Sheldrake: How can I create a field where I can share a covenant with people as to the law and it being a law which can preserve our freedom? We are back at the stage where we may have to reinvent everything 'from scratch'. I am very interested in looking back in history and saying: "What has worked?" There is a reason I am in Stavoren: If you drive to the Red Cliff, which is not far from here, you see it up on the monument: "Better dead than slave." That is what I always say: "Death is not the worst thing that can happen".
J: No, absolutely not!
C: Let's come back to you and your personal journey. You started the foundation, published this book and now also the paperback. This book sold out quickly. You underestimated the demand. This book is now selling. What was the response? What has happened to you, as a result of now presenting this and getting this disseminated into the world?
J: There is some weight from my back. I had the translation ready in 2018, and thought there would be a publishing house contacting me, if they could publish it, but that didn't happen. That is why I started the foundation, to do it myself.
C: You have the whole book in here. It's amazing.
J: This is the first edition with color copies of the whole manuscript – all pages.
C: These are all at the Frisian Institute, in the library.
J: I've added line numbers. And then the transliteration and the translation alternate, so you can easily compare it to the transliteration. I've added chapter titles, an alternative reading order because the manuscript order isn't always chronological, and a list of personal names, cities and places. There are many indications that there was a group of people who left traces all over the world. Official historiography doesn't really consider them as one.
C: Does that tie back to what the land that was destroyed really is?
J: Atland or Atlantis.
C: That's the question: Is Atland Atlantis?
J: Well, these texts suggest... They have a timeline that started with the destruction of Aldland, the 'old land'. There is obviously a connection between the word 'Atlantis' and this 'Atland' or 'Aldland'. But because it means 'old land', it can also have meant the 'old world' before the cataclysm. Some people may have referred to a particular island or a coastline, but it could also have been the 'old land' that had been lost.
C: The Frisian Academy is researching the law — the history of the old law in the law books. Is there other research happening that I'm not aware of?
J: They do a lot of research, but not on Oera Linda as far as I know. If someone would at least write a modern... With the new insights — with everything that we have learned from archaeology in the last decades, explaining why it cannot possibly be authentic. I would really welcome that. So I can try to debunk that or give another opinion about it. But that doesn't exist. The most scholarly work that exists about Oera Linda was published in 2004. It was a doctoral thesis on a theological faculty in the Netherlands, by Goffe Jensma. But it started from the assumption that it has to be a 19th century forgery. From that assumption, he theorized about who could have made it and why. I think you should first establish why it cannot be authentic. I can very well imagine that when you read this for the first time, it's so different from what you would expect if you know the official history. Many people will reject it simply because it's easier to reject it. When you consider the possibility that it's authentic, it triggers so many thoughts like: "Oh, this is different, this is then also different"; especially if you are invested emotionally in history. You have to rethink your whole view of the past.
C: I would say, sitting here, it's December 2021, and I've spent the last two and a half years off and on learning about the Oera Linda Book... Looking forward to 2022, the number one issue before us, facing every one of us, is: Will we be free or will we be slaves? So I find the Oera Linda Book to be phenomenally relevant to our situation. Part of the question 'Are we going to be free or slave' is how to be worthy of being free. How do we achieve freedom, how do we preserve it, and how do we nurture it? Because this is bigger than pushing back the latest push to tyranny. If we are going to push back tyranny for good, then the question is: How are we going to build a civilization that believes in freedom, practices freedom, and doesn't permit slavery? During my whole life we've been permitting slavery. As we would say at Solari: "It's time to push the red button." So to me this is addressing the most important question of our day.
