A Divine Sequence of Vowels

Joannes Richter

Introduction
The earliest recognizable sources for philosophy are the divine Indo-European names for the skygod (*Dyus) and the divine being (*deiw-os), who seem to be related and correlated to the daylight1. The correlation between European divine names and the European ego-pronouns 2 has been investigated before, but could not be completed up till now. A breakthrough may be reached by accepting the jod-consonant as a vowel i. Both divine PIE-names (*Dyus) and (*deiw-os) have been based on antipodes, symbolized by the vowels I and U. These bipolar antagonists (red & blue3, respectively male & female, light & darkness, day & night) have been symbolized in various fields to secure the preservation of religious and philosophical knowledge4. This essay completes some missing details in the correlations between gods and ego-pronouns and their symbolic representations in the royal robes, respectively coronation mantles, which may have been based on the biblical commands to use purple, red and blue, which had been documented in the Books Exodus and the 2nd Book of Chronicles5.

1 2 3 4 5

Appendix 1: The Sky-god in Proto-Indo-European religion Short definition for the personal pronouns of the first person singular See the images to colored gods The Philosophical Nucleus - Restoration of the Philosophical Core-System Colored Coronation Mantles

Correlating divine names and ego-pronouns6

The earliest recognizable sources for philosophy are the divine Indo-European names for the skygod (*Dyus) and the divine being (*deiw-os), who seem to be related and correlated to the daylight7. Although the sky-god's name *dyeu-pter reveals a masculine character the deity is associated to a complementary female twin which usually is symbolized by the Earth Mother and/or the cow whereas the sky-god himself is symbolized by a bull. In the Vedic tradition this bull has been depicted as a red bull during the daytime and as a black horse in the nighttime8. The Sun and Moon are often seen as the twin children of various deities. In an overview the traditional religious systems always started from bipolar origins, in which antipodes have been concurring9. Both divine names (*Dyus and *deiw-os) have been equipped with a strange vowel sequence yeu, respectively eiuu, which are to be transformed to various vowel and semi-vowel combinations, such as iu, iw, iev, and others. Into this vowels' structure a message seems to have been encoded 10, which may be analyzed in this study. Theoretically parallel forms (*Dyus and *deiw-os) may result in a series of Ego-pronouns shaped like yeu, ieu or eiw, eiuu, etc. .... by simply removing the leading D and the trailing s. Now it may be noticed that two different variants of sequences may be generated. The first set consists of the ie- and je-sequences, in which the j-consonant is a leading character. This set has been derived from the sky-god Dyeus which provides us with a vowel core yeu, iue and similar others. The second set consists of the ei- and ej-sequences, in which the e-consonant is a leading character. This set has been derived from the *deiw-os deities which provide us with a vowel core ei, eiu and similar others. Now if we accept the idea that the j- and i-characters in some languages may be transmuted to g, which may be illustrated by the equivalence in pronouncing a j in Spanish Jaime (James), jabon (Spanish: soap) etc., we may also consider the idea of ego to be equivalent to ejo or eio. This opens up a new perspective to derive ego-pronoun families from both the *Dyus and *deiw-os roots. Let us start with some genuine vowel-concentrations in ego-pronouns. We will derive a categorized overview for all European ego-pronouns and suggest a thesis for their genuine vowel-character.

Genuine vowel-concentrations in ego-pronouns

Now what are the genuine vowels-sequences which may be identified in the ego-pronouns? In the following list of Descendants from the PIE-form: **h(om)11 we will mark the genuine vowel-combinations with the vowels a,e,i,o,u green and the vowel-combinations with the consonant j, which may be equivalent to the vowel i, yellow.

6 7 8 9 10 11

Short definition for the personal pronouns of the first person singular Appendix 1: The Sky-god in Proto-Indo-European religion Appendix 2: The Vedic Sky Father Dyau Pit See for details: Bipolar Monotheism See for details: The Philosophical Nucleus - Restoration of the Philosophical Core-System Appendix 4, Source (Wikipedia): **h(om)

The Armenian and Baltic ego-pronouns with a trailing s may have been derived from the divine name Dyeus or Deiwos by not skipping the trailing character s. The same effect may have happened with Slavic pronouns such as Bulgarian: (az), Macedonian: (jas), Slovene: jaz. These pronouns will be marked orange. In fact the trailing s does not belong to the symbolic vowel-core. The pronouns with consonants h and ch, g, c and k which may have been transformed from j however will be marked blue. This leads to the idea, that these consonants have all been transformed from the i vowel in the PIE-core of the divine names *Dyeus or *Deiwos. The Iranian and Indo-Iranian ego-pronouns with genuine consonants t, m and k will be left unmarked in this overview. Armenian: Old Armenian: (es) , Armenian: (es) Baltic: Latvian: es , Lithuanian: a , Old Prussian: as Germanic: *ek, *ik, Old English: ih, ic, i , Scots: I, ik (rare) , English: I, ik (obsolete), ich (obsolete) Old Frisian: ik , West Frisian: ik , Old Saxon: ik, Old Dutch: ick, Dutch: ik , Afrikaans: ek Old High German: ih, German: ich Old Norse: ek, jak, Icelandic: eg, g , Faroese: eg, Norwegian: Bokml: jeg, Nynorsk: eg Old Swedish: iak, jk, Swedish: jag, Danish: jeg, Gothic: (ik) Hellenic, Ancient Greek: (ego) , Greek: (ego) Indo-Iranian, Indo-Aryan, Sanskrit: (aham) Iranian, Kurdish, Kurmanji: ez (ku) Italic, Latin: ego, Vulgar Latin: eo , French: je, Romanian: eu , Romanche: jau eau , Sardinian: eo , Sicilian: iu , Italian: io , Portuguese: eu, Spanish: yo , Aragonese: yo , Catalan: jo , Galician: eu , Occitan: Gascon: jo, , Lengadocian: ieu , Interlingua: io Patois de Villar-St-Pancrac12e: iu m, respectively m iu 13 Romansh jau, Surselvisch: jeu, Surselvisch: jou, Surmeirisch: ja, Puter: eau, Vallader: eu, Rumantsch Grischun: jau. Slavic East Slavic - Russian: (ja) , Ukrainian: (ja), South Slavic - Old Church Slavonic: (az) , Bulgarian: (az) , Macedonian: (jas), Serbo-Croatian: j / `a , Slovene: jaz, West Slavic - Czech j , Kashubian: j , Polish: ja, Slovak: ja , Lower & upper Sorbian: ja

This overview suggests to consider the g, ch, c, k-sounds as equivalent to the i-vowel, which allows us to consider all European Ego-pronouns in the above list as basically gebuine vowel-combinations. These vowels-sequences are to be considered as religious fundamentals, symbolizing the image of the corresponding divine names in the relevant language.
12 The Hieroglyphs in the Ego-Pronoun 13 Patois of Villar-St-Pancrace : Personal pronouns: Cas sujet Cas rgime atone tonique direct indirect Sg. 1p a (l) iu m, m iu 2p t, t t, t t 3p M u(l), al ei(l) s lu ei F eilo la eilo N o, ul, la - lu - Pl. 1p n* n* 2p * v* v* 3p M (z) s l* i F eil (eilaz) l* eil

The only exceptions in this overview are the Iranian and Indo-Iranian ego-pronouns, which have been equipped with genuine consonants. Basically the attached divine name might be generated by attaching a leading D and a trailing s to the ego-pronoun, unless the pronoun already had been equipped with a trailing s such as e.g. Bulgarian: (az), Macedonian: (jas), Slovene: jaz, Latvian: es, Lithuanian: a, Old Prussian: as.

Generating divine names from the vowel-structures

We will now generate corresponding divine names for these vowel-structures by adding a leading consonant D, T or Th and a trailing s. This will lead to successful generation of divine names in some occasions, which will be marked green, respectively yellow if one of the characters has to be deleted or blue if any characters have to be added: Armenian: Old Armenian: (es) , Armenian: (es) Baltic: Latvian: es Dievs, Lithuanian: a Dievas, Old Prussian: as Dievas Germanic: *ek, *ik, Old English: ih Tiw or Tyr, ic, i, Scots: I Tiw or Tyr, ik (rare) , English: I Tiw or Tyr, ik (obsolete), ich (obsolete) Old Frisian: ik, West Frisian: ik, Old Saxon: ik, Old Dutch: ick, Dutch: ik, Afrikaans: ek Old High German: ih Tiw or Tyr, German: ich Old Norse: ek, jak, Icelandic: eg, g , Faroese: eg, Norwegian: Bokml: jeg, Nynorsk: eg Old Swedish: iak, jk, Swedish: jag, Danish: jeg, Gothic: (ik) Hellenic, Ancient Greek: (ego) Theos (by skipping the g) Indo-Iranian, Indo-Aryan, Sanskrit: (aham) Iranian, Kurdish, Kurmanji: ez (ku) Italic, Latin: ego Theos (by skipping the g), Vulgar Latin: eo Theos, French: je Djeu, Romanian: eu Deus, Romanche: jau eau , Sardinian: eo Theos, Sicilian: iu Dius, d'IU-piter (Jupiter), Italian: io Jove, iovis, Dios, Diovis14, Portuguese: eu Deus, Spanish: yo Dyos, Aragonese: yo Dyos, Catalan: jo Dios, Galician: eu Deus, Occitan - Gascon: jo Dios, Lengadocian: ieu Dieu, Interlingua: io Dios, Patois de Villar-St-Pancrac15e: iu m, respectively m iu *IOU d'IU-piter ( Jupiter)16 Romansh jau Dyaus, Surselvisch: jeu Dieu, Surselvisch: jou *IOU d'IU-piter ( Jupiter), Surmeirisch: ja Dyaus, Puter: eau, Vallader: eu Deus, Rumantsch Grischun: jau Dyaus. Slavic East Slavic - Russian: (ja Dyaus) , Ukrainian: (ja Dyaus), South Slavic - Old Church Slavonic: (az Dyaus) , Bulgarian: (az) Dyaus) , Macedonian: (jas Dyaus), Serbo-Croatian: j / `a Dyaus, Slovene: jaz Dyaus, West Slavic - Czech j Dyaus, Kashubian: j, Polish: ja Dyaus, Slovak: ja Dyaus, Lower & upper Sorbian: ja Dyaus.

14 In Oscan (Southern Italy) 15 The Hieroglyphs in the Ego-Pronoun 16 Patois of Villar-St-Pancrace : Personal pronouns: Cas sujet Cas rgime atone tonique direct indirect Sg. 1p a (l) iu m, m iu 2p t, t t, t t 3p M u(l), al ei(l) s lu ei F eilo la eilo N o, ul, la - lu - Pl. 1p n* n* 2p * v* v* 3p M (z) s l* i F eil (eilaz) l* eil

From the overview it may be seen that the correlation between ego-pronouns and divine names has been quite illustrative for Italic languages (leading to a great number of well-known names), and to a certain extent also for the Slavic names (resulting in a direct correlation to the Sanskrit Dyaus respectively the PIE-name Dyeus), and the Baltic and Germanic languages, which result in the divine names Dievas respectively Tiw, or Tyr.

Comparison of the generated divine names

The generated divine names may be compared to the set of divine names in appendix 1. the PIE-construct *Dyus Ph2tr, leading to the Greek Zeus with a vocative form Zeu patr, the in Latin Jpiter (from the archaic Latin Iovis pater; Dispiter). originated from the Old Latin vocative *Iou and *Ious, the Sanskrit Dyus17 Pit, and Illyrian Dei-ptrous, *Deiwos-, Deva or Deos, (god) surviving in: Hittite, sius 'god'; in Greek, dios 'god' (but usually theos from a different root); in Oscan18, Diovis; Latin, Jove, a particular god, also with forms deus, divus, 'god, rich man'; in Sanskrit Deva; in Indo-Iranian Deva/Daeva, in Avestan, the daevas, (later Persian divs) were demonized by Zarathustra; in Lithuanian & Baltic as Dievas; Latvian Dievs, a god who causes the rye fields to ripen; in Old Norse (ON) as Tr, Germanic Tiwaz (later known as Tr) in Old High German (OHG) as Ziu, Old English, Tiw (from which comes Tuesday, the name of the week), a particular god; Welsh & Celtic mythology: duw; Irish dia, 'god', and possibly in Irish Dagda, and possible in Slavic mythology divu, in Slavic as Dabog.

Side-effects in generating ego-pronouns

Claudius proposed a reform of the Latin alphabet by the addition of three new letters, two of which served the function of the modern letters W and Y. One of the symbols represented the so called sonus medius, a short vowel sound between U and I before labial consonants in Latin words such as optumus/optimus, later used as a variant of y in inscriptions for Greek upsilon (as in Olympicus).

Wycliffe
In his first translations of the Bible Wycliffe (c. 1328 1384) applied an Y as an English egopronoun, which may have been derived from the Claudian letters. An example may be found in Wycliffe's Bible, Genesis Cap 9, Verse 1319: 13 Y schal sette my bowe in the cloudis, and it schal be a signe of boond of pees bitwixe me and erthe;

Dante
Of course Wycliffe may have been inspired by Dante Alighieri, who described the first divine name as I20:
I s'appellava in terra il sommo bene onde vien la letizia che mi fascia; e El si chiam poi: e ci convene, 134 I was the name on earth of the Sovereign Good, 135 whose joyous rays envelop and surround me. 136 'Later El became His name, and that is as it should be,

These medieval investigations suggest to consider the religious symbolic elements in the egopronouns and the symbolism of the vowels in the divine names.

17 18 19 20

Corresponding to the Romansh ego-pronoun jau Southern Italy Wycliffe-Bible, Genesis Divina commedia, Paradiso, 26.134

Genuine Vowels-structures in divine Names

A number of languages do not reveal their vowels, probably for religious motivations. They may have been considered as too sacred to be displayed in writing or even pronouncing. These vowels however mostly have been marked by dedicated consonants to allow their deciphering. In fact pure sequences vowels seem to have been considered as the most sacred combinations, which are to be found as concentrated symbolic vocal cores in the divine names21. These genuine vowels-structures in divine names are not standard structures. Most of the divine names start with a consonant.

IHVH and IEAUE, IOU and IU, IAO

22

Amongst these most sacred names are IHVH, which according to Joscelyn Godwin had to be pronounced as "ieaue". In IHVH the most significant vowels have been identified as I and U. The Latin name Jupiter ( from: Iuppiter) originated as a vocative compound of the Old Latin vocative *Iou and pater ("father") and came to replace the Old Latin nominative case *Ious. Of course *Iou is a genuine vowel sequence, which consists of the same I and U vowels found in IHVH. Another ancient pure vowel-name is lao (respectively law), frequently found on Gnostic gems and mentioned in Macrobius's Saturnalia as a name of the Sun God23. The Abbe Barthelemy, in his study of Egyptian medals mentioned in Chapter 3, notes that the name Iao is often combined with depictions of Harpocrates. He suggests that since the vowel iota corresponds to the Sun, and alpha and omega are the first and last letters of the Greek alphabet, lao could mean: "The Sun, beginning and end of all things." Horus-Harpocrates is the young sun and the resurrection of the old. Identical to Iao he is the ultimate god as the original, primal light and the final Omega24. Diodorus Siculus (1st century B.C.E.) says expressly that Moses received his laws from the god called lao, and it is the consensus of modern scholars that this name replaced the Tetragrammaton after the latter ceased to be pronounced by Jews.

EIOUDEON
From numismatic studies Abbe Jean Jacques Barthelemy (1716-95) probably discovered the relation between the seven planets and the seven vowels of the Greek alphabet: Alpha, Epsilon, Eta, Iota, Omicron, Upsilon and Omega. Barthelemy found a parallel to these medals in an inscription in the theater of Miletus (Asia Minor), discovered by English explorers in the seventeenth century. This inscription, though damaged, had evidently had seven columns, each headed by a sequence of seven vowels, followed by a prayer that the city of Miletus and all its inhabitants should be preserved. The inscription is written in Greek: topos eioudeon ton kai theosebion. Translation: Place of the Jews, who are also called God-fearing (Light from the Ancient East, by Adolf Deissmann, p. 451). 25 .
21 22 23 24 Joscelyn Godwin (1991). "The Mystery of the Seven Vowels Joscelyn Godwin (1991). "The Mystery of the Seven Vowels Saturnalia I, IS, quoting Apollinus Clarinus. Source: Mithraic studies: proceedings of the first International congress 25 See: Jewish Inscription at Miletus Theater and The Sacred Vowels in Pronouns - notes to The Mystery of the Seven Vowels (1991) Joscelyn Godwin

The Colors Red and Purple26

In The Parallel Lives by Plutarch there is ample evidence of the for quotations of purple and scarlet, which seem to be the most prominent symbolic colours from the beginning of Roman history until Plutarch's writings around 100 AD. A great number of colouring codes for purple and scarlet, but none for blue could be detected in the historical records of Plutarch. Purple seems to be the imperial and divine symbol, such as the purple vestment of the goddess Demeter. Scarlet may have been a male symbol for warriors. Kings and generals make their appearance in a purple robe, but the kings wear a royal diadem and a purple robe. In a battle the king and the generals wear scarlet coats. The usual signal of impending battle was the display of a scarlet tunic (probably as a male symbol for a male warrior).

The Coronation Mantles in red or blue

The crimson-red Coronation mantle (pluviale), symbolizing the tree of life, for the emperor of the Holy Roman Empire (ca. 1133) may have followed the Roman traditions of red-purple coats. The blue Starred Mantle for Emperor Henry II (ca. 1020 AD) has been colored blue to depict the sky. Both types of coronation mantles seem to follow the biblical commands to use purple, red and blue, which had been documented in the Books Exodus and 2. Chronicles27. In Egyptian mythology Isis and Osiris seem to have been symbolizing a procreation and fertility principle, in which the male element has been symbolized by the glaring light radiated by a male, red sun and a female, horned moon, which at night partly had been dressed with a black robe28. These bipolar antagonists (red & blue29, respectively male & female, light & darkness, day & night) have been applied on several symbolic fields.

26 27 28 29

Symbolism of Purple and Scarlet in Greek and Roman Societies Colored Coronation Mantles Appendix 3: Of Isis and Osiris by Plutarch See the images to colored gods

Appendix 1: The Sky-god in Proto-Indo-European religion30

The PIE-religion is dominated by two deities 31: *dyeu-pter and *deiw-os. The reconstructed words *dyeu-pter and *deiw-os32 alone tell us more about the conceptual world of the IndoEuropeans than a roomful of graven images.

*dyeu
*Dyus Ph2tr is the god of the day-lit sky and the chief god of the Indo-European pantheon. The name survives: in Greek Zeus with a vocative form Zeu patr, in Latin Jpiter (from the archaic Latin Iovis pater; Dispiter). The Latin name Iuppiter originated as a vocative compound of the Old Latin vocative *Iou and pater ("father") and came to replace the Old Latin nominative case *Ious. in Sanskrit Dyus Pit, and Illyrian Dei-ptrous,

*Deiwos-, Deva or Deos, (god) survives in: Hittite, sius 'god'; in Greek, dios 'god' (but usually theos from a different root); in Oscan, Diovis; Latin, Jove, a particular god, also with forms deus, divus, 'god, rich man'; in Sanskrit Deva; in Indo-Iranian Deva/Daeva in Avestan, the daevas, (later Persian divs) were demonized by Zarathustra; in Lithuanian & Baltic as Dievas; Latvian Dievs, a god who causes the rye fields to ripen; in Old Norse (ON) as Tr, Germanic Tiwaz (later known as Tr) in Old High German (OHG) as Ziu, Old English, Tiw (from which comes Tuesday, the name of the week), a particular god; Welsh & Celtic mythology : duw; Irish dia, 'god', and possibly in Irish Dagda, and Possible Slavic mythology divu in Slavic as Dabog.

30 Source (Wikipedia): Proto-Indo-European religion 31 Source: Indo-European and the Indo-Europeans by Calvert Watkins 32 Source (Wikipedia): Dyeus

Appendix 2: The Vedic Sky Father Dyau Pit33

In archaic Vedic tradition the Sky Father and Earth Mother formed a complementary twin, symbolized by a bull and a cow. During the daytime the bull's color had been depicted as a red bull, and in the nighttime as a black horse. In contrast to the Vedic traditions the Proto-Indo-European religion merely worship of a sky god, *dyeus ph2tr (lit. "sky father"; > () / Zeus (patr); *dieu-ph2tr > Latin Jupiter; Illyrian Deipaturos). In the Vedic pantheon Dyau Pitis the Sky Father, divine consort of the Prithvi. In archaic Vedic lore, Dyau Pit and Prithivi Mat were one, single composite, complementary twin (dvandva) entity, named as the Dyavaprthivi34. Dyau Pit was cursed by Vasishta maharishi for hurting Nandini, the sacred cow with a thorny stick. He is believed to have taken rebirth as Bhishma and die according to his Karma, after being pierced by many arrows, for inflicting wounds on Nandini. In Rig Veda, the abode of Dyaus Dyulok is regarded as Fountain-head of God - the Primeval Purusha. Prithvi Mata35 "Mother Earth" contrasts with Dyaus Pita "father sky". In the Rigveda, Earth and Sky are frequently addressed in the dual, probably indicating the idea of two complementary half-shells. She is the wife of Dyaus Pita ('father Dyaus'). (The widespread belief that these two were originally a single deity appears to be mistaken. See Dyavaprthivi). She is the mother of Indra and Agni. According to one version of Creation as embodied in the Rigveda (RV), mortal life emerged from the procreation by Dyau Pit, whereby the mother Earth, goddess Prithivi was impregnated by the Dyau Pit by way of rains. Dyau Pit has been depicted during the day-time as a red bull who bellows thunder (in juxtaposition to the Prithvi Mata, represented as a cow), or as the night heavens in form of a black horse adorned with pearls, symbolizing the stars. The dark Dyaus also holds a thunderstone. In art, Dyaus appears in both the above two different forms. Etymologically, the name Dyaus is derived from Proto-Indo-European root word morpheme *dyeu- (zero-grade forms *dyu- and *diw-) with the meaning 'to shine'. Words related to Dyaus in Sanskrit include divasa 'day', divya 'divine, celestial', dyota 'light, shining', etc. Dyau Pit is the Sanskrit version of the Proto-Indo-European sky god concept personified by *Dyeus, who appears in many other Indo-European religions with similar attributes. Dyeus was addressed as Dyeu Ph2ter, literally "Sky Father" or "shining father", as reflected in Latin Jupiter; Dispiter and Greek Zeus pater. In his aspect as a father god, his consort was Pltwih 2 Mh2ter, "Earth Mother". Related names to Dyau Pit appear in the Greek as Zeus Pater (accusative Da, genitive Dis), in Latin as Jupiter (from archaic Latin Iovis Pater, "Sky father"), in Slavic mythology as Div, and Germanic and Norse mythology as Tyr or Ziu.

33 Source (Wikipdeia): Dyau Pit, (the Sky Father ), or Dyaupit or Dyaus Pitar , the father of Agni, Indra (RV 4.17.4), and Ushas, the daughter representing dawn. 34 Dyavaprthivi is a Sanskrit dvandva, or compound word, meaning heaven and earth. Dyavaprthivi has mistakenly been labeled a Hindu god who later split into Dyaus, the Sky Father, and Prthivi, the Earth Mother. 35 Source (Wikipdeia): Prithvi Mata (the Earth Mother).

The sun and the moon

The Sun and Moon are often seen as the twin children of various deities, but in fact the sun and moon were deified several times and are often found in competing forms within the same language. The usual scheme is that one of these celestial deities is male and the other female, though the exact gender of the Sun or Moon tend to vary among subsequent IndoEuropean mythologies36.

36 Source (Wikipdeia): Proto-Indo-European religion

Appendix 3: Of Isis and Osiris37 by Plutarch

In Egyptian mythology Isis and Osiris seem to have been symbolizing a procreation and fertility principle, in which the male element has been symbolized by the glaring light radiated by a male, red sun and a female, horned moon, which at night partly had been dressed with a black robe. These details have been found in Plutarch's Moralia: (78). As to the sacred vestments, that of Isis is party-colored and of different hues; for her power is about matter, which becomes every thing and receives every thing, as light and darkness, day and night, fire and water, life and death, beginning and ending. But that of Osiris has no shade, no variety of colors, but one only simple one, resembling light. For the first principle is untempered, and that which is first and of an intelligible nature is unmixed; which is the reason why, after they have once made use of this garment, they lay it up and keep it close, invisible and not to be touched. But those of Isis are used often. They also show us everywhere Osiriss statue in the shape of a man, with his private part erect, to betoken unto us his faculty of generation and nutrition; and they dress up his images in a flame-colored robe, esteeming the sun as the body of the power of good, and as the visible image of intelligible substance. They also declare Isis to be no other than the moon, and say that such statues of her as are horned were made in imitation of the crescent; and that the black habit in which she so passionately pursues the sun, sets forth her disappearings and eclipses.

Color in Ancient Egypt

38

The association of the glaring sun as a male deity may have lead to a red color as a male symbol, Which may also be confirmed by colored antiquities: The normal skin tone of Egyptian men was depicted as red, without any negative connotation. Red was commonly used to symbolize the fiery nature of the radiant sun and serpent amulets representing the "Eye of Re" (the fiery, protective, and possibly malevolent aspect of the sun) were made of red stones.

37 Source: Plutarchs Morals, 5 vols, Part 4, Chapter: Of Isis and Osiris, Or of the Ancient Religion and Philosophy of Egypt. Translated from the Greek by Several Hands. Corrected and Revised by William W. Goodwin (Boston: Little, Brown, and Co., 1878 - The text is in the public domain) 38 Source: Color in Ancient Egypt

Appendix 4: The first-person pronoun

The personal pronouns belong to the very earliest PIE-layers that can be reached by reconstruction. Their forms are unlike those of any other paradigms in the language; they have been called the Devonian rocks of Indo-European. The lack of any formal resemblance in English between the subject case (nominative) I and the object case (accusative) ME is a direct and faithful reflection of the same disparity in Proto-IndoEuropean, respectively eg (*eg) and me-1.

Descendants39
Armenian: Old Armenian: (es) Armenian: (es) Baltic: Latvian: es Lithuanian: a Old Prussian: as Germanic: *ek, *ik Old English: ih, ic, i Scots: I, ik (rare) English: I, ik (obsolete), ich (obsolete) Old Frisian: ik West Frisian: ik Old Saxon: ik Old Dutch: ik Dutch: ik Afrikaans: ek Old High German: ih German: ich Old Norse: ek, jak Icelandic: eg, g Faroese: eg Norwegian: Bokml: jeg Nynorsk: eg Old Swedish: iak, jk Swedish: jag Danish: jeg Gothic: ?(ik) Germanic: *wet, *wit Old English: wit Old Saxon: wit Old Norse: vit Icelandic: vi Faroese: vit
39 Source (Wikipedia): **h(om)

Gothic: ? (wit) ? Germanic: *wz, *wiz Old English: w English: we Old Frisian: w West Frisian: wy Old Saxon: w Old Dutch: w Dutch: wij Afrikaans: ons (from the accusative) Old High German: wir German: wir Old Norse: vr Icelandic: vr Faroese: vr Swedish: vi Danish: vi Norwegian: vi Gothic: ? (weis) ? Hellenic Ancient Greek: (ego) Greek: (ego) Indo-Iranian Indo-Aryan Sanskrit: (aham) Iranian Kurdish Kurmanji: ez (ku) Italic Latin: ego Vulgar Latin: eo French: je Romanian: eu Romanche: jau eau

Sardinian: eo Sicilian: iu Italian: io Portuguese: eu Spanish: yo Aragonese: yo Catalan: jo Galician: eu Occitan: Gascon: jo Lengadocian: ieu Interlingua: io Slavic East Slavic Russian: (ja)

Ukrainian: (ja) South Slavic Old Church Slavonic: (az) Bulgarian: (az) Macedonian: (jas) Serbo-Croatian: j / `a Slovene: jaz West Slavic Czech j Kashubian: j Polish: ja Slovak: ja Sorbian: Lower Sorbian: ja Upper Sorbian: ja

Appendix 5: Color Codes in Literature (Plutarch)

Scarlet
In Plutarch's historical writings the following records describe the application of scarlet:: Scarlet and purple are often used for dyeing sails (e.g. The Life of Alcibiades, The Life of Antony). Normally a sail used to be white ( The Life of Theseus). A scarlet tunic displayed above the general's tent is the signal for battle ( The Life of Fabius Maximus, The Life of Brutus). The usual signal of impending battle was the display of a scarlet tunic (The Life of Marcellus). In a battle the king with a scarlet coat used the colour as a signal. ( The Life of Philopoemen) Dead bodies were covered with scarlet robes ( The Life of Lycurgus). The flower of the Macedonians for youthful strength and valour, were gleaming fresh scarlet coats ( The Life of Aemilius).

Purple In Plutarch's historical writings the following records describe the application of purple: The chief magistrate of Plataea, who may not at other times touch iron or put on any other raiment than white, at this time is robed in a purple tunic, The senate allowed Cato to wear a purple-bordered robe during the spectacles ( The Life of Cato the Younger) In resigning an office (as a praetor) one had to lay aside his purple-bordered toga in the senate ( The Life of Cicero) Stealing a purple garment from the death is to be punished by death penalty ( The Life of Antony) . Some dancers may have been clad in purple tunics. ( The Life of Numa)

Technical details on purple

5000 Talents' weight of purple from Hermione, stored for 190 years, still kept its colours fresh and lively by conservation in honey. The shield of Nicias was a welded mosaic of gold and purple interwoven with rare skill.

Luxury and decency

Purple might have been indecent if excessively red and vivid ( The Life of Cato the Younger) Long purple robes are a sign for great luxuriousness of life ( The Life of Alcibiades). Extravagant array of cloakings and head-gear are purple robes shot with gold. Wealthy men (e.g. Lucullus) was ignorant of the number or purple robes at his disposal ( The Life of Lucullus). In Greece the simple and common houses do not contain decorations such as purple

coverlets ( The Life of Lycurgus)

Divine and religious symbols

The procedure for swearing the great oath involves touching the purple vestment of the goddess Demeter ( The Life of Dion)

Military use of purple

Black, scarlet and purple are used for dyeing sails (e.g. The Life of Alcibiades, The Life of Antony). Triremes were decorated with purple battle-flags ( The Life of Timoleon). It is a custom for generals to make his appearance in a purple robe (The Life of Crassus). Generals wore a purple robe ( The Life of Antony). Praetors word purple-edged robes ( The Life of Pompey).

Ladies wearing purple

A woman may also be clothed in a double purple robe ( The Life of Marius)

Foreigners wearing purple

The Persians also wore purple robes ( The Life of Alexander).

Children and youngsters wearing purple

A boy may wear the toga virilis without purple hem ( The Life of Antony). Roman sons were dressed in in purple-bordered togas ( The Life of Sertorius)

Purple as an imperial and royal Symbol

Alexander is being represented by wearing purple robes ( The Life of Pyrrhus) A special gift of royalty among Macedonians was the power to distribute purple caps and military cloaks The king in Rome had to be presented with a royal diadem and purple robe ( The Life of Tiberius Gracchus)

Combinations of military and royal power

For he dressed in a scarlet tunic, 2 and wore over it a toga bordered with purple, and sat on a recumbent throne when he gave audience ( The Life of Romulus).

Contents
Introduction..........................................................................................................................................1 Correlating divine names and ego-pronouns........................................................................................2 Genuine vowel-concentrations in ego-pronouns..................................................................................3 Generating divine names from the vowel-structures............................................................................5 Comparison of the generated divine names..........................................................................................7 Side-effects in generating ego-pronouns.........................................................................................7 Wycliffe.......................................................................................................................................7 Dante...........................................................................................................................................7 Genuine Vowels-structures in divine Names........................................................................................8 IHVH and IEAUE ...........................................................................................................................8 IOU and IU......................................................................................................................................8 IAO..................................................................................................................................................8 The Colors Red and Purple...................................................................................................................9 The Coronation Mantles in red or blue............................................................................................9 Appendix 1: The Sky-god in Proto-Indo-European religion..............................................................10 *dyeu..............................................................................................................................................10 Appendix 2: The Vedic Sky Father Dyau Pit ..................................................................................11 The sun and the moon....................................................................................................................12 Appendix 3: Of Isis and Osiris by Plutarch...................................................................................13 Color in Ancient Egypt .................................................................................................................13 Appendix 4: The first-person pronoun...............................................................................................14 Descendants...................................................................................................................................14 Appendix 5: Color Codes in Literature (Plutarch).............................................................................16 Scarlet............................................................................................................................................16 Purple.............................................................................................................................................16 Technical details on purple ...........................................................................................................16 Luxury and decency.......................................................................................................................16 Divine and religious symbols........................................................................................................17 Military use of purple ...................................................................................................................17 Ladies wearing purple....................................................................................................................17 Foreigners wearing purple ............................................................................................................17 Children and youngsters wearing purple.......................................................................................17 Purple as an imperial and royal Symbol........................................................................................17 Combinations of military and royal power....................................................................................17