'Revised Edition' released

Codex Oera Linda ~ revised edition has been released and shipping of parcels stared two weeks ago.

We are happy with the good feedback received thus far.

More foto's of the book will be added here.

Edited December '21 Video ~ Catherine Austin Fitts Interview

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.

Book release update

pendant dated early 11th
century, found in Schellinkhout

After the initial estimated release date of 15 Oct. was not met, the binder promised to deliver the books on the 27th. However, last minute, we were confronted with extra delay and now that date has been set on Monday 7 November. Thus, shipment will take place early next week.

Production of this edition and the previous (full size) one have been nerve-racking. This also applies to part of the distribution process of the previous edition (this one will probably be easier, as less will go abroad and we have learned from some mistakes). It was an interesting learning experience thus far, but I do hope to not have to do this again under these circumstances. Mostly because it hinders my researching, translating, etc.

THJUSTER(NESSE) ~ dark(ness)

Circe turns Scylla into a monster (1695)
by Eglon van der Neer (c.1635-1703),
full cousin of my ancestor
Jacobus van der Neer (1622-1700)

Varieties in Oera Linda:

AN TJUSTER FROTA (noun: gnawing in the dark) - 1 (nr. of fragment below)

BI.NE THJUSTRE NACHT (adjective: on a dark night) - 9

IN THJÛSTERE WORDE (adjective: in obscure words) 

THJUSTERNESSE (darkness) - 3
THJUSTERNISE - 4
THJUSTERNISSE - 5
THJUSTRENESSE - 6, 7
THJUSTRENESE - 8
Compound word of:
THJUSTER (3x) or THJUSTRE (2x)
and suffix NESSE (2x), NESE (1x), NISSE (1x) or NISE (1x)

Some cognates:
duister, duisternis (dark, darkness) - Dutch
Düster (grim, gloomy, dark) - German
tsjuster - Frisian
thester - English (obsolete)
ðēostre, ðīestre, ðȳstre - Old English
thiustri - Old Saxon

Possibly related to:
dusk (twilight) - English
tusk (darkness, gloom) - Russian
s-tuštiti se (become cloudy) - Servian

Fragments in Codex Oera Linda:

4f. Minerva
1. [035/05] THAT.ER EN SLACH FON MÀNNISKA OVIR JRTHA OMME.DWÁLTH. THÉR EVEN LIK HI IN KÀRKA ÀND HOLA HÉMA. THÉR AN TJUSTER FROTA. THACH NAVT AS HI. VMB.VS FON MÛSA ÀND ÔRA PLÀGA TO HELPANE. MEN RENKA TO [10] FORSINA. THA ÔRA MÀNNISKA HJARA WITSKIP TO RÁWÁNE TILTHJU HJA THAM TO BÉTRE MÜGE FÁTA VMBER SLÁVONA FON TO MÁKJANDE ÀND HJARA BLOD UT TO SÛGANE. ÉVEN AS VAMPÍRA DVA.
that a certain kind of people wander the earth, who, just as he, house themselves in temples and caves, gnawing in the dark. But not as he, to help rid us of mice and other plagues, but rather to invent deceptions, to rob other people of their knowledge so they can more easily seize and enslave them, and suck their blood like leeches.

9a. The War of Kelta and Minerva
2. [062/15] THJUS FÁM WAS FVL RENKA. SKÉN WAS R.ANHLITH ÀND KWIK WAS HJRA TVNGE MEN THI RÉD THÉR HJU JEF WAS IMMER IN THJÛSTERE WORDE.
This maid was a trickster. Comely was her face and quick was her tongue, but the advice she gave was always veiled in obscure words.

11b. Death of Frana
3. [084/01] JETA THÛSEND JÉR SKIL THJU SPÉKE THEN DEL NÍGA ÀND AL MARA SÍGA ANDA [5] THJUSTERNESSE ÀND IN BLOD. OVIR THI UTSTIRTH THRVCH THA LÁGA THÉR FORSTA ÀND PRESTERA.
Yet another thousand years the spoke shall descend, and sink ever deeper into darkness and blood — shed over you through the deceptions of princes and priests.

13c. Death of Adela
4. [093/25] TO MIDNE FONET FÉST.FÍRJA KÉM NÉVIL TO HULLANDE VSA WRDA IN THIKKE THJUSTERNISE.
In the midst of the festivities, a fog came and enveloped our lands in dense darkness.
5. [094/05] LIK ALLE ÀRGA WÉRON HJA HELPEN [10] THRVCH THJUSTERNISSE. ÀND HINNE GLUPATH THRVCH LINDA.WALD.IS PÁDA.
As with all evil, they were aided by the darkness and had sneaked through the paths of Lindenwood.

15e. Gosa’s Will
6. [142/10] THJUSTRENESSE SKIL HJU IN.OVERNE [15] GÁST THÉRA MÀNNISKA SPRÉDA LIK TONGAR.IS WOLKA OVIRET SVNNE LJUCHT.
It will spread darkness over the spirit of mankind, like thunderclouds over sunlight.
7. [142/25] THÀT FORMA SKILUN HJA GLORA. ÀFTERNÉI WITH THJUSTRENESSE KÀMPA ALONT ET HEL ÀND KLÀR IN JÁHWLIKES HIRT ÀND HOLLE WÀRTH.
At first they will glimmer, thereafter struggling with darkness until everyone’s hearts and minds become bright and clear.

16e. Gosa: Purity of Language
8. [159/25] ÉVEN BLÍD BRENGTH TÍD THA [30] SKADLIKA KRUDA AN.T LJUCHT THÉR SÉJED SEND THRVCH BOSA LJUDA. IN.T FORBORGNE AND BÍ THJUSTRENESE.
so time brings to light the harmful herbs that were sown by evil men in secret and in darkness.

19d. Askar Lost to Idolatry

 9. [206/20] BI.NE THJUSTRE NACHT BROCHT IK THA FÁMNA [25] NÉI THÉRE BURCH ÀND DÁNA GONGON HJA MITH HJARA FÁMNA IN THRVCH THA DWARL.PÁDA SPOKKA IN WITTA KLÁTHAR HULED. SÁ THAT THÉR AFTERNÉI NÉN MÀNNISK MÁRA KVMA NE THVRADE.
On a dark night, I brought the maidens to the bastion, whereupon they went about dressed in white cloth, haunting the maze of paths so that no one afterwards dared go there.

WL - foul, vile, evil / BIWLA - befoul

WL, probably pronounced 'ool'

some cognates
vuil (dirty) - Dutch
vuil (evil, mean, weeds) - Westfrisian
faul (lazy) - German
foul, vile, evil - English
ful (ugly) - Swedish
vilis (wortless, vile, mean) - Latin

Uses in Oera Linda

as adjective

DEMÉTRIUS WÉRE WL - 12 (nr. of fragment below)
WL ÁS - 4a

WLA FÉRSTA - 5, 6
WLA FIN - 8
WLA FOLK - 18
WLA MÁGJARUM/-A - 14, 16
WLA POL - 9
WLA PREST(E)RUM - 7, 15
WLA SÉD. PLÉGUM AND FANGNISA - 4b
WLA SKÉDNESE - 10
WLA SLÁVONA - 17
WLA THJUD - 11

WLE FARBILD - 1a
WLE LÉR - 2

WLUM ALDRUM - 1b

as inflected verb

BIWLATH (present) - 3
BIWLLAD (perfect) - 13a
BIWLLATH (present) - 13b

Fragments in Codex Oera Linda

(*page/line nr.)

1b. Adela’s Advice
1. [002/25]* THA BÁSA ÀND HJARA STORSTA SVNUM KRUPTON BY THA LODDARIGA FINNA MAN’GÉRTUM. ÀND HJARA AJNE TOGHATERA THRVCH THÀT WLE FARBILD FON.A [30] WÉI BROCHT LÉTON HJARA SELVA BIGORDA THRVCH THA SKÉNESTA FINNA KNÁPA HJARA WLUM ALDRUM TO SPOT.
Chieftains and their best sons laid down with promiscuous Finn girls. Their own daughters, led astray by this bad example, allowed themselves to be impregnated by the best looking Finn boys, in mockery of their foul parents.
2. [003/05] SÁHWERSA HJA VPBROCHT WÉRON AN SINA WLE LÉR
when they had been brought up in his evil ways

3a. Burg Laws
3. [015/20] SAHWERSA EN FÁM ANNEN GADA WIL. SA MOT HJU.T THÉRE MODER MELDA. ÀND BISTONDA TO THA [25] MÀNNISKA KÉRA. ÉR HJU MITH HIRA TOCHTIGE ÁDAMA THÀT LJUCHT BIWLATH.
If a maiden wishes to wed, she must announce it to her burg mother and immediately return to the people, before she pollutes the light with her unchaste breath.

4f. Minerva
4. [037/01] THA ROKKA ÀND ÔRA FÜGLON KVMATH ALLÉNA FALLA VP WL ÁS. MEN PEST MINTH NAVT ALLÉNA WL ÁS. MEN WLA SÉD. PLÉGUM AND FANGNISA.
“Crows and other birds feed only on foul carrion, whereas the plague likes not only foul carrion, but also foul morals, customs, and habits.
5. [037/15] MEN IN STÉDE FON THAT FOLK RÉN TO MÁKJANDE [20] HESTE WLA FÉRSTA ÛTFONDEN HWÉR VPPA THÀT FOLK ALSANÁKA SUPTH THAT HJA TO LESTA LIK THA BARGA ANNATH SLIP FROTA. VMBE THAT.STV THIN WLA LUSTA BOTA MÉI.
But, 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

8e. The Idolatrous Gools
6. [061/05] MEN THA GOLA FÍRADON ALLERHÁNA WLA DROCHTEN LIKA FÉRSTA ÁND TO TÍANDE THA KÁDHÉMAR THÉRA THRVCH TODVAN HJARAR [10] HORIGA MAN’GHÉRTNE ÀND THA SWÉT.HÉD FON HJARA FININNIGE WIN.
But the Gools celebrated many vile idolatrous rites, attracting the coast dwellers with their whorish girls and the sweetness of their venomous wine.

10b. Athenia: Miscegenation and Decadence
7. [078/15] ÀND VMBE BY THA WLA PRESTRUM INEN GODA HROP TO WÉSANDE [20] STÀLDON HJA THÉR FALSKA DROCHTEN LIKANDA ÀND VNTUCHTIGA BILDA IN. BY THA WLA PRESTRUM ÀND FORSTUM WRDON THA KNÁPA ALTOMET MÁRA GÉRT AS THA TOGHATERA
And in order to be held in high esteem by the vile priests, they placed in them statues representing false gods and unchaste statues. The boys were sometimes more desired than the daughters by the vile priests and princes

11b. Death of Frana
8. [082/20] WAS THÉR EN WLA FIN TO THÉRE FLÉTE JEFTHA BEDRUM FON THÉRE MODER IN’GLUPTH. AND WILDE HJA NÉDGJA.
a vile Finn sneaked into the mother’s bedroom, wanting to defile her
9. [084/10] MEN FRYDOM. LJAFDE ÀND ÉNDRACHT SKILET FOLK IN HJARA WÁCH NÉMA ÀND MITH THET JOL RISA UTA WLA POL.
But freedom, love and unity will take hold of the folk and rise from the evil morass with the wheel of time.
10. [084/20] ALLE WLA SKÉDNESE THAM FORSUNNEN SEND VMBE THA FORSTA AND PRESTERA TO BOGA SKILUN AN LOGHA OFRED WERTHA.
All of the vile histories made up to bolster the position of the princes and priests will be offered to the flames.

13i. Apollania’s Journey
11. [113/10] WI NE SKILUN NÉN BIHOF LONGER NAVT NÀVE AN THÀT WLA THJUD.
we shall no longer have need of the useless types.

14e. Demetrius and Friso

 
12. [126/05] DEMÉTRIUS WÉRE WL ÀND VNSÉD.LIK
Demetrius was vile and immoral
13. [127/10] VNWILLING.LIK IS THIN LIF BIWLLAD. THAT NE SKIL JOW NAVT TO RÉKNED [15] NI WRDE. HACH SÁHWERSA JOW JOWE SÉLE BIWLLATH SA NE SKIL JOW NIMMERTHE TO WAL.HÁLLA NE KVMA.
against your will, your body was defiled. For that, you are not to blame. But if you defile your soul, you will never reach Walhalla.

16b. Friso: Alliances
14. [147/20] THA SÉ.LANDAR HÉDE FELO MISLIKA PLÉGA ÀND WEN. HÉDE OVIR NOMMEN FON THA WLA MÁGJARUM. FRYAS FOLK TO.N SPOT.
the Sealanders had adopted many abhorrent practices and habits from the vile Magyars,

16e. Gosa: Purity of Language
15. [160/01] THA LODDERIGA MAN’GÉRTNE AND THA VNMÀNLIKA KNÁPA THÉR MITHA WLA PRESTERUM ÀND FORSTUM HORADON
The lurid girls and unmanly boys who prostituted themselves to the vile priests and princes
16. [161/15] THJU TÁLE THÉRA ÁST.SKÉN.LANDAR IS THRVCH THA WLA MAGJARA VRBRÛD. THJU TÁLE THÉRA KÀLTANA.FOLGAR IS THRVCH THA SMÛGRIGE GOLA VRDERVEN.
The language of the East-Skeanlanders was debased by the vile Magyars, and the language of the Kelta Followers was debased by the creeping Gools.

19e. How Punishment Came
17. [208/10] THAT [15] ÁSKAR THÛSAND MEL MÁRA FRYA MÀNNISKA ÛT SINA STÁTUM HULPEN HETH AS.ER WLA SLÁVONA INBROCHTE.
that Askar lost a thousandfold more free people from his states than he had brought foul slaves in.

19f. Askar’s Failure
18. [208/20] MEN ÁSKAR NILDE MITH THA FORSTUM FON THAT WLA VRBASTERDE FOLK NAVT AN ÉNE LÍNE NAVT NE STONDA.
but Askar did not want to associate with the princes of that vulgar, bastardized folk.

Transcript of video fragments

Transcript* of video fragments from Oera Linda interview at "V for Valentine" podcast of 4 September (Dutch spoken,with English, German and Dutch subtitles).

(* based on English subtitles — note: these may be edited and improved later)

B = host Boris van de Ven, J = Jan Ott

(More illustrations, links and notes may be added later.)

[01] Breakthrough
B: That was the first thing I saw: your podcast with Catherine Austin Fitts. I thought: This is a wonderful story. Then I searched but found so little. So I wondered: How can something with so much impact be discussed so very little online? How is that possible? Two YouTube channels where I found something about it. Your site "oeralinda.org" should be mentioned. You have some videos on your YouTube channel and of course you talk about it yourself. But there is so very little. The impact of this book, of this story, of these texts is disproportionate to the attention given to them. That's bizarre.
You — because it's your project... You are on the cusp of a breakthrough. Rightly so, because this deserves it, no matter how old it is. It deserves to get more attention. We need it so badly, in this time in which all people are searching. Everyone is lost in some way. We are redefining who we are.

J: Identity crisis.

B: Exactly that, and then people can be horribly abused. And this is exactly... Religion is disappearing. People are decreasingly religious. That always kept people grounded. Regardless of what you think of that particular religion. That helped people to not lose it. I think those things are being replaced by this kind of history.

[02] Historical Awareness
J: As a teenager I once came to Muiden, in the Muiden Castle. At the time, there was a list of all the counts of Holland and for Willem II (1227-1256), it said: "Murdered in cowardly fashion by the Westfrisians."

B: "Cowardly" even, interesting judgment.

J: I knew he came there to make war, fell through the ice and was clubbed to death. They didn't know who he was, but he was an attacker. He thought he could occupy the land and it took another 100 years or so, before those Counts of Holland succeeded in subjugating Westfriesland (or 50 years). They had been trying that for a long time. The Westfrisians did not want to pay taxes, they also had their freedom. So it's not just the Frisians in the current province of Friesland. In East Frisia in Germany you often see this even larger than here: "better dead than slave", in the local dialect (language). That showed me how partisan history is.

B: When it comes to history: I'm willing to assume that the history we learned in school has all gone through some political lens. That we have been presented a politically correct narrative, which completely serves the interests of the current elite. But that doesn't mean it's true.

J: No, and what strikes me — in the podcasts on freedom... in the Netherlands and abroad — is that people do dare to revise September 11, and maybe sometimes the moon landings, or a little further, but, if you go even further and all the way to the beginning, as far as possible, it becomes much clearer. Then you also see how it has come this far, not just in the last 20 years.
Speaking of truth — On my way here, I thought: I know Christians, whom I respect. They are lovely people. Then I thought about confession of faith. I know from my genealogy that this was a thing one had to do to be accepted. You have to say a fixed formula, stating your beliefs, and then you become a member.

B: It's almost the same in other religions.

J: Many people will have just said that, having memorized it, or maybe they convinced themselves that they really believed it, but in many cases they didn't. Then you learn from a young age to lie about something important. And the effect of this book, I hear that from readers, especially abroad so far... I get comments like: "This really turned my whole life upside down and enriched it so much." Even some who, until recently, were active and convinced Christians. They say: "I still keep the good things, which are there, but some of the things that I never really understood, or never really liked, I can now let go of more easily and put something better in its place.

[03] Fryasland
B: So we could say: We descend from, or the Frisians descend from... I keep saying "we", but from the perspective of this book, all of the Netherlands is... We were all Frisians. We all have Frisian blood, and why this resonates...

J: "Fryas", actually.

B: Fryas yes. Frya was the primeval mother, wasn't she?

J: Yes, and that also means "free", freedom, the free. So Friesland is Fryasland. They named themselves "the Free" or "Frya's children".

B: Yes, because that is... I am also obsessed with freedom. I think that's one of the most important concepts and I'm amazed that there are very few people who understand what that means. Freedom and personal responsibility cannot be separated from each other. From page one, this principle keeps coming back, as it starts with a clear description of customs. I think that in the first half of the book — the name escapes me... There is the book of this and of that... In the first part, the emphasis is on "How do we deal with..." and then various situations follow: How is governance arranged, what consequences are there when dealing with corrupt governance? I get that, indeed if you are inclined to totalitarianism, it's kind of terrifying because you just ended up being banned or you'd be killed for taking advantage of your position.

J: If these people had had Amsterdam's coat of arms with its three crosses, those three crosses would have stood for Freedom, Truth and Justice. And one of the basic truths that every sane person understands is that power shouldn't be inherited. For a good king may have a son who is very bad. That theme alone in the 19th century was, and still is... Those Oranges are still here, as well as the people who always kept them in the saddle and who benefit from the scheme. It's not only the Orange family, of course. Yes, Truth... Freedom: What is true freedom? What you said and as Oera Linda says: Frya, the personification of their primeval mother — wether historical or not — would first have taught her children the importance of freedom. And what is that? To be your own master. Not only self-restraint, self-control, but also to motivating yourself. To hold one's own reins, as in Plato's metaphor. Then you don't need a master and you don't want to have one either. The opposite of that, what they called "slaves" or people with a slave mentality: these find it comfortable to be told what to do, what to believe, and what is forbidden.

[04] Subverted History
B: If it is indeed the case that several thousand or hundreds of years BC there was a people living in the Netherlands, which was a seafaring people who traded all over the world, how does that fit within history as we know it today? It's so far from what I learned in school, and yet there are enough clues that it could be true.

J: I can explain that. Especially in the last two years we saw how truth and history can be manipulated by people in power. When a people are conquered, you pretend that they were insignificant, that it's just better that they're no longer there, or have a new dominion. What do we ourselves know? I myself have done archival research up to the 17th century: notarial deeds, jurisdiction, etc. I know about the French Period... In 1813 the House of Orange came back here, so the people who had favored the Batavian Revolution, they were treated in a similar way as the National Socialists after WW2. There's little more left of their stories than if you go back further in time. We had the Reformation. We all know how "great" that was, and in some ways it may indeed have been good. But again, a lot has been destroyed. Because you can hardly find any sources — parish registers, for example — from before the Reformation. All of that has been burned. Burned or just allowed to perish or it's in secret archives, of the Vatican for example. Go back even further, to the Christianization here... You can already see that in the [Christian] texts themselves: you're not allowed to question them. Within those [Christian] movements there were also conflicts: Who had the right doctrine and who should be in charge. In reality that was simply about politics, about power. So the people who had been conquered [christianized], and probably even before that, you always find them back under different nicknames. Because if you keep using the same name, then the reader sees: "Oh, there's that people again, and still that people: that's an old people!" Victors don't want that. I think the that term "Batavians", for example, which became well known in the Batavian Revolution and we still have Batavia [City], that probably just means "boat-having", "boat-owners", "people with boats". If you have defeated such a people... If you as a Roman refer to them, then you don't use the ubiquitous name that they really are, which should no longer be used.

B: Exactly, why we say 'Krauts,' for example. You try to reduce their significance.

J: A term is then used that roughly describes the defeated people, or a name of a tiny part of the whole group. Only the insider will know what it's about. So there are many different references, causing... If you only know, study and trust that official history, you see snippets everywhere, but you don't see the big picture. [You can see it] if you do have a broader view of the lost civilizations, and of the similarities [in archaeology] between the different continents, and also of things that were not known at all in the 19th century, or not imaginable even. In the last few decades, the last 100 to 150 years, more and more of that has become plausible.

B: One of the main things you immediately run into is the discussion between historians and linguists about "is this authentic or not?"

J: There hardly is any discussion.

B: Because it is so unknown?

J: It just seems that way. If you look on Wikipedia where it says, "academia agrees that it is..." They all parrot each other. Goffe Jensma who wrote a dissertation, he did do a lot of research, well funded. But that's pretty much all there is. There are a few who have written occasional articles, very few. I can't find any good evidence why this could not be authentic, at least the content. Usually it comes down to them saying: "I can't imagine this to be true, so it cannot be." Exactly that, yes. Or, "Scholars don't take it seriously, so it can't be real." "It's never been on television, so..." "Experts say it's not real".

[05]  Folksmothers
J: We've had a tradition of free-thinking and of course relative religious freedom. It really should stay that way. People must come to see that the current predominant doctrine is actually also a religious, unquestionable truth, with its rituals, its heretics, and so on. That's quite a leap already, if it's made. And then, the periods in Dutch history without monarchy: First and Second Stadtholderless Period. Then the provinces really tried to cooperate. Of course, it was the local elites that gathered in The Hague. But the idea of having no family with heritable power... And of course, they were wealthy families whose sons would also be rich. It wasn't ideal at all, but compared to the rest of Europe it was a bastion of independence. And of course, when the Oranges came back because of all the puppeteers who were responsible for that, who also operated in other countries, that independence was suppressed again. But the real spirit that is passed on mostly from mother to child... You are also a father. That is why there were Folksmothers: Education of young children, especially the first few years, is done by the mother. If she can impress good things in the minds...

B: Mothers must read the Oera Linda.

J: Yes, daughters too.

B: Daughters too: very important.

J: Aunts and grandmothers, especially. Understand that culture is passed on by mothers. It makes sense biologically. Because men go to sea, to the fields, or trade etc. They don't take care of the little ones.

B: What was that quote again? "Educate a man and he becomes wise, educate a woman and you educate the whole family"? Something like that, yeah.

[06] Not Matriarchy
B: What struck me about it, and I really like this: it is a matriarchal society.

J: I wouldn't use that term. Because those mothers — Folksmother and burg mothers — had no real power. They did have influence.

B: They had a monopoly on wisdom.

J: Well, a monopoly...

B: That's a bit of a misnomer, but you know what I mean.

J: If you want to have a people together — people who all consider themselves children of Frya... brothers and sisters, as the Christians would later say... If you all have the same father, you all have different mothers. It is the mothers who raise someone. And if you all have the same mother and the same morals — "motherals", "mood": mindset... That (folk) mother is like a mother to all members of that society. Also for the sailors at sea, far away from their wives, or from their mothers. So there was a tradition that the burgs... there was a burg mother, chosen from the burgmaidens she had around her, similar to the Vestal Virgins, later in Rome, and then there was a Folksmother at the main burg on Texland or Texel. So there were burg mothers and the Folksmother, but they could be deposed if they were not good, and punished severely.

B: If they were demonstrably corrupt.

J: Or if they had deliberately given bad advice, for example favored someone. The knowledge was kept in those burgs and they also had an eternal flame, just like in Zoroastrianism.

B: How do the men relate then, because I think women and Frya too...

J: There were sea kings who commanded an entire fleet. There were kings in times of war, so if there really was a need to defend, someone was chosen to lead such an army. He was never allowed to hold that position for more than a certain period, and none of his relatives was allowed to succeed him.

B: And they weren't allowed to be politically active, right?

J: All to prevent that power from corrupting. But that power was... the real power lay... There were reeves or "grevetmen": each district had a male chief, who was in charge of everything. So real power like in a matriarchy, that also in everyday life women are always in charge, as in some cultures — it wasn't like that.

[07] Blue-eyed
B: What is interesting: those Fryas were covertly attacked. They were not afraid of being conquered militarily, but of being culturally poisoned.

J: Trickery and deceit.

B: Yes, and that indeed happened: Beautiful and seductive women were sent. The king and the men were tempted, and that's how their high-quality morality was gradually subverted.

J: That was the only way to conquer these people, because they were much stronger physically. Advantage was taken of their weaknesses: Being greedily ambitious, or gullible.

B: Were they naive?

J: Overly trusting.
In Germany... I've lived in Germany where the term "blauäugig" (blue-eyed) is used for naive, gullible. If you have blue eyes...

B: Really?

J: You come from a culture where trust is much more natural, so it's hard to imagine someone lying. I had recently... A very nice example: I also have little children to whom I read fairy tales. There was a book of fairy tales from around the world. They love fairy tales. There was one fairy tale about a merchant on a horse somewhere. He sold something by terribly lying about it, by presenting it as much nicer than it was. He made much profit with that and was a real hero in that story. Then my children all said: "But that wasn't fair!" So there are cultures where it's great when you can manage with trickery and deceit... especially if you don't stay in one place. Then it doesn't matter how you're talked about, because then you're gone already. But for peoples who are more in one place, deeply rooted... They do take care that the fame of the "Famna", the burg maidens... — That's Pheme in Greek mythology, for the people who know about that — These would sound the trumpet: You should never trust that guy again and we'd better banish him.

B: This is in our DNA, these standards and values: You don't lie. You speak the truth. You are responsible for yourself, for the people around you and for your community. That goes directly against the dredge we've had over the past two years.

J: Yes, and those were all old tricks they've used, in a new way. Just like having children vaccinated, or even that neonatal heel prick, as a kind of baptism into the new religion of (medical) science. Baptism with water is relatively harmless. Although they often had to go out to church with a newborn baby, the current variety is more harmful, I think.

[08] Remigration
B: What is your favorite, what are your favorite passages? Or texts? Or topics that come up in the Oera Linda?

J: On the way here in the car, I suddenly had a kind of epiphany, which often happens when working on this. Right now — because it varies so much over the years — you can also see on my weblog that I have from eighteen... or 1911, I mean 2011, there I translated all kinds of word studies and topics, and also Dutch texts into English, but at this time: 300 before our era, when there was probably a cataclysm here, a great flood, lost land and so on. At that time, just after Alexander the Great, a whole fleet of people of this descent migrated back here from Northwest India and from Athens and the Ionian Islands, and that's also reflected in the Saxon Chronicle from the 16th century, which says that the Saxons actually came from Alexander the Great's army. So that's known from other sources as well, which you never hear anything about. In those texts, there are people known from the other sources: Nearchus, Antigonus, Demetrius, Alexander himself, of course, and Friso, who is known from the so-called “fantasy” Frisian historiography. That could be a very nice text to... both archaeologically and with that revision of the timeline ... that 600 BC was not 2600 years ago, but maybe only 1700 years. So you have geological evidence to confirm that, other sources, genetics now, that seems like a very nice text to figure out as a researcher, which I don't have time for myself for now.

[09]  Yulescript
B: You transcribed these texts anew — and again, it’s not a 'runic' script, as I called it, but it's not a script that...

J: You can say 'Yulescript'. It's based on the wheel, or 'Yule'. In Scandinavian languages, the word for 'wheel' is still 'hjul'. For Christmas, we say Yule — also in English, but it's based on the six-spoke wheel. That's what all the letters are based on, and the numbers.

B: Did you spend much time to be able to read, or at least understand...

J: I started in 2009 and spent the first few years studying, and yes, of course, I found the script one of the most fascinating things. So I've got that whole original... Can I show it?

B: Yes, of course.

J: So this is the edition that for the first time has the whole manuscript included, almost full size, in HD.

B: I will hold it up for the camera.

J: That has the letters on it too — the most famous pages. See that's what the text looks like.

B: It looks impressive when you first start working with it.

J: Yes. I made a new transliteration, converted all those letters into normal writing. That had been done before, but I really wanted to do it myself, and also get it right, as there were mistakes in the existing one.

B: How did you get hold of the text?

J: There was already a version, in lower resolution, on the Internet. I Downloaded and used it, and recently I got this new HD version from Tresoar in Leeuwarden, Friesland.

B: Did you photograph that yourself?

J: No, they gave it to me. So I wanted... because I had discussed it on a forum in English both with detractors and people who take it more seriously. There was one English translation from 1876, which was a translation of the first Dutch translation from 1872.

B: I didn't even know that existed...

J: But it has so many mistakes. I was always correcting and changing things, and then I thought: I just have to have a good new English translation, and one which allows easy comparing of the translation with the original text.

B: Yes, I find that very interesting. That is what you did. You have each line in original text, and below it the translation. And that's nice, because if you read that for a while... At first you think, “How awkward this reads”, but at a certain point you just start reading the original text more and more. It's like subtitles on TV. That's how I learned English.

J: I wanted that very consciously. I want people to make their own judgments about it. Let the book speak for itself. Predecessors of mine who believed in the authenticity, they trotted out all kinds of theories and speculations. I want people to make up their own minds and even... Even if you read it as 19th century fiction, it is still so unique and so special.

B: Absolutely, that has to be said: Even if it's not “authentic”, it's still fantastic.
You started with the English version. Wouldn't it make sense to make a Dutch one first? This is where your target audience is, right?

J: Mostly because there was only one English translation, and there were mistakes in it that made me cringe. Also through that forum, I needed it for myself too, to be able to have that discussion. And because I knew that here in the Netherlands it was such a taboo, and I thought: if it would become big in the Netherlands first, then it would have been more likely that I would have been ridiculed right away or fought in some way, with money, promises or threats, something like that. Now it is much better known outside the Netherlands than here, especially in America.

B: In a podcast you said you even sold a copy to a library in Alaska...

J: Even to countries I had never heard of.

[10] Wodin was a Mortal
B: I think the way in which Dutch history is suggested... What I find so fascinating about it, is that it doesn't show up in old texts that we have, say from the Vikings. There are several poems, I think, and stories, that also must have been medieval or pre-medieval. But what is indeed well known, is that the Vikings respected the Frisians, that they spared them and avoided conflicts, which is not explained in any way. Nobody talks about that either, but the Frisians owe much of their medieval power to the fact that Frisia was a kind of buffer zone between the Vikings, who happily went south to make life impossible for the Catholics there and plunder, even as far as Paris — because they conquered Paris at some point... But not the Frisians. How do you see that? What do you think... What is the link between the Vikings...

J: Part of the answer is given in Oera Linda. Although they mostly had the same blood, the Vikings had been influenced from the east; which is in agreement with an old theory about Wodan, Wodin, the Aesir and the Vanir.

B: What were they exactly?

J: Some of the gods were of the Aesir and those of Freya were of the Vanir. These were two different tribes that would have joined. Anyway, to make a long story short: If it is true that in the north Odin, Freya and Thor were worshiped as gods... In Oera Linda it is suggested that Wodan, for example, or "Wodin" — which is different from "Odin" — that he was once an army commander, around 2000 BCE, who was bribed there by the ruler — Magyar or magus — and he was promised all kinds of things he married the magus' daughter and after that he was 'disappeared'; and then he was deified. So his son, who was half-blood, suddenly was the son of someone very important... A whole dynasty has arisen, a whole mythology around that Wodin, who then was considered a god, while they say here: It was just someone who actually betrayed us. And Freya, goddess of love, wasn't she? Before I started this I also thought: Nice, I'd like to know more about her! But she was actually the imagined primal mother of the white race, with 'freedom' in her own name as one of the most important qualities.

[11] Neph-Tunis
J: Why is there a wheel on the back?

B: I will show it. Here, printed in gold.

J: That had an important role. Time was seen as cyclical or better: a spiral. Not that there would always be progress. There had been a cataclysm, a global disaster, in which the Atland or 'ald land' — the old land, had sunk. It's not entirely clear where that was.

B: ... where the Atland-is.

J: Perhaps it was the old world they were referring to. Then one more is described, which may have been the end of Roman times. It is dated here to 300 BC, the time of Alexander the Great, but that may have been about the same time. It is unclear how long ago that was exactly. That wheel was also the symbol for the beginning of consciousness, of God or 'Uralda', the over-old or most ancient, as they called it: 'Wralda', world. That it's written in a language in which — I myself knew German, English, Dutch, Swedish, Ancient Greek — in which you recognize so much and in which so many things fall into place... As a mathematician, I probably see that differently than someone who studies Dutch or Old Frisian: He or she is then immediately trained in a specific model. I saw ever more and had so many aha-moments, not only about time, but also about how people thought and how things came from that.

B: Can you give some examples?

J: "Socrates", for example. The Arabs say "Suqrat" with a Q: s-u-q-r-a-t. In this [Fryas] language, his name means 'philosopher'. SOK-RAT: ratio, reason, counsel: 'Seek-Reason'.

B: It is fascinating, indeed.

J: It could be a coincidence.

B: But you give an example, and as I respond now, my laughing... I've come across many examples thinking: "No, that... It's almost too mundane..." But these kinds of major figures, places, people, names of peoples, names of places... The Himalayas are mentioned. To trace that name back to old Dutch... That means that Dutch, or the Frisians, or these people were at the basis of our modern civilization. That would be the conclusion and that's, that's...

J: I would like to go even further, because the people who settled here after that great flood, in this fertile area where you have the Rhine, other rivers, fresh water, a beautiful coast, you can go all the way inland, to Germany all the way to Switzerland, they might have come from somewhere else and maybe... See, because time is cyclical, civilizations have been lost and gradually rebuilt. It can be the same with language. So what we know as the cabin dwellers or the hunter-gatherers, that may exist after such a flood, that at first they had nothing at all. And then there were people who had preserved some knowledge and tradition, who were not necessarily busy surviving, from which it all may have emerged again, anew.

B: One of the reasons why they labeled it a mystification or a parody is that there are, and you just gave an example of Socrates... There are many terms or names or places that are traced to Dutch, and the critics always use Neptune, who in Oera Linda would be named Neph(ew)-Tony. And I have to tell you, Neph-Tony, it does sound hilarious.

J: Just wait.

B: But hadn't you... let me put it this way: I'm at the point where I think... There are a number of things like that: Himalaya would be derived from the mountain being so high, it "caresses the sky", in Dutch: "hemel-aaie"?

J: No, that's also often repeated, but not true at all. It doesn't say that. It says "TO THA HIMEL LÀJA."

B: heaven-layer?

"Triumph of Neptune", mid-third century,
Archaeological Museum Sousse, Tunesia

J: Nor does any of the translations say 'aaien' (caress). "Leading to the sky" or "lying in the sky" — both are possible translations according to Old Frisian. "Caress the sky" is such a typical joke: Oh, haha. But it does not say that... isn't true at all... And about Neph-Tunis: "Neph(ew)" is not only Dutch and Frisian. If you look at the ancient languages, it's a word used not only for what we call 'nephew' or 'cousin', but also 'kinsman' — someone of the same ethnicity or group. And 'Tunis'. Why are there such beautiful mosaics of Neptune in Tunisia? Then you already split Neptune into 'Tunis' and a prefix. "Nepotism", favoring one's own family, comes from the same word. So it was someone... the people who talked about him, who used that name, indicated with that "neph" or "NÉF" that he was one of theirs, originally. And he is said to have migrated with a fleet, as far back as 2000 BCE, to the Mediterranean because they were no longer welcome here, for good reason. So it's not that surprising, and there was also a tradition in Zeeland where they called him 'Nephtunis', much earlier. So when you say "our Frisian nephew Tony", but no, that's not true at all. 'Neph' is a very old word that means the same thing in many languages.

[12] Implausible Hoax Doctrine
J: We hardly talked about that hoax theory, but it is so far-fetched and implausible. There are variations in style and spelling between the texts. How many people back then will have read and studied the original language? Was it worth the effort? It contains words that only survived in particular Scandinavian dialects. Those are just a few examples.

B: Are there any texts in this language besides the Oera Linda?

J: The well-known Old Frisian laws that have been officially accepted, it is similar to a large extent, but those all have varieties, and they were probably written by people who had learned to read and write in Latin. Then they try to write down the vernacular, which didn't always work out very well. Also, they are laws, very different kinds of texts. Oera Linda has more colloquial language. Thus, when you first read it and you assume a linear development of language, then our oldest texts, like "hebban olla vogala" etc... Older texts then must be even more incomprehensible, you see? Instead of when it's cyclical, then there was this language, which they will have tried to eradicate in a cultural genocide, during Christianization and so on. Then everything had to be hidden, disappeared, will also sometimes have been used to make fire, to survive. Paper falls apart, one has to actively copy texts so that's what was done in 1255 or (also) thereafter.

B: That is also called for in those texts.

J: Yes, because they had become wet and began to decay. But I digress.

B: It was about the effort they must have made, if it was...

J: See, a pastor in the 1860s when this must have been made, who was about to get married, who moved from a North-Frisian village to Den Helder, a congregation together with other pastors of nine thousand members. He had to baptize, bury, marry, write sermons. He was about to get married and will have had other things on his mind. Then he moved to Schiedam, wrote a few poems under pseudonym. But then, together with Over de Linden, whom he must have met by chance, because the latter was a generation older and didn't go to church, was also about to remarry as a widower, and together with this linguist in Leeuwarden, over the mail because of then great distances. All that in just a few years... The pastor would have created its narrative, the linguist its old language, and the shipbuilder would have been the scribe. Also, the risk they took with that, because especially the linguist, who initially declared it of value and authentic. He asked for money from the government — Eelco Verwijs — to purchase it and have it translated. If that theory is correct: that they had intended it to initially seem real and then soon thereafter an obvious persiflage, and not just any persiflage but one in which the royal house might be severely compromised, its existence, its right to exist. That man could have not only forfeited his entire career but also could have been sentenced to a severe penalty in those days. Just imagine: King William III (1817-1890) would not have been amused.

[13] Potential
B: Is it that typical Dutch inferiority complex: "that cannot really be possible, let's just act normal, we're not a people who populated the whole world." Is it that, typically Dutch?

J: In part it will be. It's too good to be true. For another part, it's easier to put it aside because once you start thinking about whether it can be real, so many thoughts and ideas come to mind. We both do like that, but for many people it's complicated: "I can no longer sleep, am thinking about it all the time." And: "Oh well, it's fake, now I can put it away." That's part of it, too, but there certainly were motives in the 19th century and maybe still are — certainly still are — for the group that controls the media and that has the authority, the power, to say: "this I subsidize and that I don't" and: "this you can write and that you can't." So there has been an aggressive policy since the 1870s to ridicule or make people suspicious or put them in a bad light, a very deterrent function to people who might want to investigate it as a historian or as a linguist. To question it has actually been taboo, for quite a long time.

B: That is the problem of this time: Everything has to be politically correct. And if your story — no matter what it is — doesn't fit the narrative, then you can forget about it in mainstream media. That's a shame because you're missing out on a piece of folklore, history, whatever it is; Dutch myths and sagas, a history book; it can be everything, it can be all at the same time. I think for that matter, for me it's... That's what I find interesting: I read it and it's the beginning of a fascination about something I didn't know I had. I've never considered myself Frisian... I'm not Frisian, I'm a born-bred Amsterdammer.

J: Where do you think the Amsterdam dialects...?

B: Exactly, we are all Frisians, that's the thing.

J: Fryas, I would say.

B: We are all Fryas, maybe that's it. We are all Fryas.
For anyone who is willing to ask questions, Oera Linda is the starting point for many questions that you're going to ask. I've read it and I am... that's where it starts, it's not that reading this you'll know everything. You will have questions because these are ancient texts that are difficult to put into a certain context. These conversations are important, because you've been at it so long, so you have more context. I think, when you say you'll make a wiki-like page: that context... I was missing that. Not that it should be in the book, which I think should stand on its own, but I crave knowledge of Frisian culture and history when I read this. Where can I go? I don't have such sources at home.

J: If this goes viral, also in the Netherlands, then a flood of interesting texts will come up. I would like to do more podcasts, because I'd rather talk about it. I'm not much of a writer myself.

B: This has so much potential.

J: Yes, and well beyond the borders, too.

B: Yeah, I understand, because it puts the whole history of the world in a different perspective.

Various News

book release date

Yesterday I was informed that the expected delivery date of the new books has been moved by the binder to week 43 (24-29 October). All books that have been ordered by then, will ship as soon as they arrive at the distributor's.

subtitled Dutch interview fragments

Some of the best parts of the Dutch interview from early September have now been uploaded to YouTube with English, German and Dutch subtitles (total length 43 minutes). They can be viewed separately or in a playlist here. Video titles and descriptions still need to be improved.

Oera Linda Foundation

The foundation's team, consisting entirely of volunteers, has been expanded with a treasurer and a secretary. So now, in addition to myself as the initiator, the project is supported by:

• Bruce: lead editor of the new English OL translation and various additional texts.
• Henk: design of wesite/webshop oeralinda.org and preparation of wiki-like site, yet to be launched.
• Michiel: treasurer

Help would still be welcome with:

1. improvement of web-presence (YouTube and other channels: video titles, descriptions; other social media)
2. organisation of book production and distribution: contacts with printer and postal companies; finding publishing house(s) and/or distributor(s) abroad?
3. preparation and coordination of research (validating authenticity) and sponsored projects
4. Editor/translator German.
   

personal

I have not been able to reply to all emails, and sometimes even to keep in touch with friends. I do apologize. I have spent more time behind the computer screen than was good for me and crave doing more physical work (mostly improvement of house and garden) again. Which I intend to do in the coming months.