Over de woorden en namen,

die eeuwenlang bewaard gebleven zijn

Joannes Richter

Abstract
Fundamental structures, words and names tend to survive for centuries. One of the fundamental
Indo-European words is the name of the sky-god Dyaus, whose name had been based on the vowels
Y, A and U.
The name YHWH of the Jewish Creator God often has been translated as IAO or a series of
different vowels such as the Provencal divine name “Diéu” or in Sicilian “Diu”.
Most European alphabets including the Greek, the Roman and the runic alphabet have been woven
on a “A...I....Ω”- or “A...I....U”-pattern, by starting at an A and ending with a vowel Ω or U. Usually
the center position between A and Ω/U is identified as an axis-shaped “I”, in which the vowels A, I,
Ω seem to symbolize to delimiter the world.
In Romance languages the personal pronouns of the first person singular often correlate with the
corresponding name of the sky-god, whereas the Germanic names of the sky-god (such as “Tuw”)
often correspond to the personal pronouns (“wut” or “wit) of the first person dual.
The runic alphabet seems to start the alphabet by inserting a keyword “ᚠᚢᚦ” (“wut”) before the
usual “A...I....Ω”-section. In Dutch this keyword “ᚠᚢᚦ” (“wut”) represents the the personal
pronouns (“wut” or “wit) of the first person dual and the name of the sky-god (“Tuw” or “Tiw”).

Samenvatting
Fundamentele structuren, woorden en namen blijven vaak eeuwenlang bewaard. Een van de
fundamentele Indo-Europese woorden is de naam van de hemelgod Dyaus, wiens naam op de
klinkers Y,A en U baseert.
De naam YHWH van de Joodse Scheppergod is in het verleden vaak vertaald als IAO of een reeks
ongelijke klinkers zoals de Provençaalse naam “Diéu” of in het Siciliaans “Diu”.
Het merendeel van de Europese alfabetten, waartoe ook het Griekse, het Romeinse en het
runenalfabet behoren, baseren op een “A...I....Ω”- of “A...I....U”-structuur met een begin (A), een
eind (Ω) en een spil (I), die de schepping of de wereld lijken te begrenzen.
In de Romaanse talen correleren de namen voor de Hemelgod in de regel met de bijbehorende
persoonlijke voornaamwoorden van de eerste persoon enkelvoud. In de Germaanse talen is er
sprake van een correlatie tussen de persoonlijke voornaamwoorden (“wut” of “wit) van de eerste
persoon dualis en de naam van de Hemelgod (zoals “Tuw” of “Tiw”).
Ook het runenalfabet bevat een “A...I....Ω”-structuur, die echter voorafgegaan wordt door een
sleutelwoord “ᚠᚢᚦ” (“wut”). In het Nederlands representeert het sleutelwoord het persoonlijke
voornaamwoord van de eerste persoon dualis (“wut”) en (van rechts naar links gelezen) de naam
van de Hemelgod (“Tuw”).
Over de woorden en namen
Oorspronkelijk werd de filosofie geclassificeerd als een studium generale, waarin alle facetten
bestudeerd werden. De brede opzet vereist echter een reductie tot de essentiële elementen.
Ik bestudeerde de boeken van de gebroeders Grimm, Aventinus, de Sohar en de Jewish
Encyclopedia, de lijsten van Morris Swadesh, Musil, Shakespeare en Jonathan Swift.
In een vergelijkend onderzoek stootte ik op de fundamentele klinkers, een beperkt spectrum
medeklinkers en een reeks woorden, die althans volgens Morris Swadesh als de belangrijkste
woorden (“ik” en “jij”, “wij beide”, “wij”, “jullie”) gelden1.
De fundamentele woorden worden samengesteld uit enkele consonanten en klinkerscombinaties, die
in het Nederlands soms door een deelteken (trema) moeten worden gescheiden.
Een deelteken wordt alleen gebruikt als het na elkaar schrijven van de letters zonder extra
aanduiding tot een verkeerde uitspraak kan leiden. Een dergelijke verkeerde uitspraak treedt mijns
inziens bijvoorbeeld op bij de toepassing van de Latijnse naam “Tuisco” in een Nederlandse zin. In
het Latijn is geen trema nodig, maar in het Nederlands moet “Tuisco” met een trema als “Tuïsco”
geschreven worden om de scheiding tussen de U en de I te verduidelijken.
Het trema is in Wikipedia in Tuïsco en Tuïsto toegepast, maar wordt in veel Nederlandse teksten
weggelaten. Het is echter de vraag of niet ook in alle andere van Tuïsco of Tuïsto afgeleide woorden
zoals bijvoorbeeld Duisburg een dergelijk deelteken toegepast moeten worden.

Waarnemingen
Het uitgangspunt van deze studie is, dat de Europese alfabetten op een “A...I....Ω”-structuur met een
begin (A), een eind (Ω) en een spil (I) baseren.
In de Romaanse talen viel mij op, dat de naam van de Hemelgod en het persoonlijke
voornaamwoord van de eerste persoon enkelvoud vaak met elkaar correleren.
In de Germaanse talen is er daarentegen sprake van een correlatie tussen de persoonlijke
voornaamwoorden van de eerste persoon dualis en de naam van de Hemelgod.
Tussen de Romaanse en Germaanse talen bestonden grote verschillen tussen de naamgeving van de
Hemelgod en de persoonlijke voornaamwoorden van de eerste persoon. Het leek erop, dat er op dit
gebied een soort grens tussen de Romaanse en Germaanse talen bestond.
Het runenalfabet bevat een “A...I....Ω”-structuur, die voorafgegaan wordt door een sleutelwoord
“ᚠᚢᚦ” (“wut”), dat in het Nederlands wellicht het persoonlijke voornaamwoord van de eerste
persoon dualis (“wut”) en (van rechts naar links gelezen) de naam van de Hemelgod (“Tuw”) bevat.
Dit sleutelwoord leek een groot aantal fundamentele begrippen te symboliseren, waartoe ook de
woorden “eten”, “wet”, “voedvader”, “voeden”, “fut”, “foeteren”, enz. behoren.2
De scheidingslijn tussen de U en de I duiden op een tweeslachtigheid der namen voor de Hemelgod
in de Germaanse talen, waarin volgens Grimm de consonant T in de dualis de dualiteit
symboliseert:
Neben der pluralform steht im älteren germ. der dual wit (t ist angehängte zweizahl) 'wir
beide', vgl. got. ags. asächs. wit, anord. vit (viþ), der sich auf deutschem boden nur im
nordfries. erhalten hat, sonst durch den plural ersetzt und schon ahd. nicht mehr bezeugt
ist; vgl. lit. vèd. 3

1 Swadesh list
2 Een reconstructie van de Nederlandse scheppingslegende
3 Wörterbuchnetz – Deutsches Wörterbuch von Jacob Grimm und Wilhelm Grimm – DWB = Deutsches Wörterbuch
von Jacob und Wilhelm Grimm. 16 Bde. in 32 Teilbänden. Leipzig 1854-1961. Quellenverzeichnis Leipzig 1971.
Deelproject 1: Handelswegen
Tot de woorden, die op oude tradities baseren, behoren ook de woorden, die de handel in barnsteen
markeren. Barnsteen is brandbaar en werd in enkele talen als “brandsteen” beschreven. Daar, waar
in het Duits de naam “Brenner” toegepast wordt, kan men met handelstrajecten voor barnsteen
rekenen.
De Germaanse talen markeren mijns inziens de handelsroutes tussen de Alpen en de Noordzee, resp.
Oostzee voor zover de religie en taalkern nog niet essentieel door de Romaanse overheersing kon
worden beïnvloed.

De handel in barnsteen
Zo viel mij al vrijwel direct op dat de naam Brennerpas en het volk der Brenni (bij München) aan
de voet van de Alpen vermoedelijk op de handel in barnsteen duiden, waarin de Brennerpas een
grote rol speelde om de handelswaar naar Italië te transporteren.
In Johannes von Aventin, Bayrische Chronik, Band 1 (Cgm 1566) bevindt zich een kaart waarop de
Brenni als volksnaam ingetekend staan:

1: Het volk der handelaren in barnsteen

De generaals met de naam Brennus

In de vierde en derde eeuw voor Christus zijn volgens de geschiedschrijving twee legendarische
generaals (of “koningen”) Brennus verantwoordelijk geweest voor een expeditie tegen de
agressieve Romeinse regering, die de Romeinse bevolking opdroeg militaire wegen over de Alpen
aan te leggen.
Livius heeft het over Brennus alsof dit de naam van de Gallische aanvoerder is. Dit zou
zo kunnen zijn. Tegenwoordig neigt men er echter naar brennus als gelatiniseerde vorm
van een Gallisch woord voor 'koning' te beschouwen, zoals ook de betekenis van het
door Livius gebruikte Latijnse woord regulus is (letterlijk koning van een kleiner rijk).
Het Welsh woord brennin "koning" wordt hiertoe als argument gebruikt. Een andere
Gallische leider Brennus viel rond 279 v.Chr. Griekenland binnen4.

4 Brennus
De Keltische La Tène-cultuur had toen een dusdanig peil bereikt dat zij op sommige gebieden die
van de Romeinen overtroefde.
Gedurende deze periode wisten de Kelten hun gebieden maximaal uit te breiden. In eerste instantie
in Noord-Italië en Griekenland, later in het huidige Turkije en Groot-Brittannië.
Het was duidelijk, dat de handelswaar (tin en barnsteen) destijds van de regio rond de Noord- en
Oostzee afstamde en via diverse landwegen en zeeroutes de Middellandse Zee bereikte.

De zwarte barnsteen (git)

Brenner5 of Brennstein is de benaming voor barnsteen, die na een ontsteking met een lucifer als een
kaars brandt. Barnsteen wordt vaak voor één van de diverse soorten barnsteen toegepast.
In Engeland en Duitsland vindt men ook een zwarte barnsteen, die uit samengeperst hout stamt en
een voorfase van de steenkool vormt. Dit soort brandbare “steen” is eveneens brandbaar, maar
wordt git6 of gagaat genoemd. Beda schrijft in zijn Historia ecclesiastica gentis Anglorum in 731:
dat Brittannië veel en uitstekend git produceert, een zwarte edelsteen die oplicht in
vuur; in brand gestoken verjaagt het slangen en als het door wrijven wordt opgewarmd
blijft alles wat je ertegenaan houdt, net als bij barnsteen aan vast plakken.[4] 7

In Zuid-Duitsland werd deze zwarte barnsteen naar Schwäbisch Gmünd gebracht en daar veredeld.
Vanwege zijn intensief zwarte kleur is de uitdrukking 'gitzwart' afkomstig van dit materiaal. Direct
naast de pelgrimsweg en de kathedraal van Santiago de Compostela ligt een straat Rúa da
Acibechería8, die naar de handelaren in git genoemd werd.
Voordat Luther de reformatie inluidde behoorde het git tot de geliefde betaalmiddelen op een reis
naar Santiago de Compostela, waar de zogenaamde halfedelstenen (het is geen echte steen) tot de
bij de pelgrims geliefde souvenirs verwerkt werden.

De handelsroutes voor barnsteen en tin

In de loop der jaren verkoos de handel in barnsteen steeds de veiligste en gunstigste route. Vaak
werden ook schepen en waterwegen toegepast, waarbij de vederlichte9 schepen op enkele
kilometers lange landbruggen tussen twee riviersystemen (zoals de Rijn en de Donau) met behulp
van wielen over een heuvel- of bergrug getrokken werden. Sporen van dit soort wegen zijn nog
steeds zichtbaar. Deze transportmethode wordt aan de (Griekse) Argonauten toegeschreven10.
Eridanus, in de griekse mythologie als een der goddelijke stromen van het Westen zoon
van Oceanus en Thetis. Phaëthon stortte met de zonnewagen aan zijn oevers neer en
werd er beweend door de Heliaden, wier tranen in barnsteen veranderden (Ovidius,
Metamorfosen 2, 3 19-366). In de archaïsche tijd gelokaliseerd in het verre Westen en
toen reeds met de Padus (Po) vereenzelvigd, door Herodotus in het hoge Noorden
geplaatst, in de klassieke tijd tevens identiek of verbonden geacht met de Rhodanus
(Rhône), lijkt de Eridanus een herinnering aan de prehistorische handelswegen die de
barnsteen naar Griekenland brachten.

5 Auch der deutsche Name deutet das an: Bernstein stammt vom niederdeutschen Barnsteen, Brennstein.
6 Whitby Jet
7 Sieraden in git
8 azabache, Ned. gagaat of git, zwart glanzende siersteen, typisch souvenir uit Santiago
9 In de Griekse mythologie zijn het de helden die met het vederlichte schip Argo onder leiding van Jason van Iolcus in
Noord-Griekenland naar Kolchis varen om het Gulden Vlies te halen dat door Phrixos in een heilig woud is
opgehangen. (Argonauten)
10 Der Brenner Codex - die Bernsteinstraße
Deelproject 2: De Helwegen, Heelwegen en Heilwegen
Mij viel op dat de Kelten zich bij voorkeur bij hellingen en middelgebergten vestigden, waar zich
de vruchtbare lössgronden ontwikkeld hebben, die met minimale bemesting soms wel twee rijke
oogsten per jaar opleverden. Het was deze rijkdom, die men in de handel ter investering van
wapenen en transportmiddelen zoals schepen nodig had.
Door vijandelijke invallen en overheersing verloren de Kelten en Germanen in de loop der tijden
delen van de handelswinsten aan de Griekse en Romeinse rivalen. De vruchtbare Hellwegbörden
rond het Roergebied, de Maagdenburger Börde, de Hohenlohe en de Fildern bleven echter vrijwel
behouden en vormden een vruchtbare basis, waarop de volkeren sterker aangroeiden dan de rivalen.

De lössgebieden in het Frankenrijk

De lössgebieden langs hellingen en middelgebergten vormden ook de centra, waar later de Franken
onder Karel de Grote zijn paltsen vestigde. De eerste expansie richtte Karel de Grote op de Saksen,
die hij in de slag tegen Widukind versloeg en leidde tot de stichting van Maagdenburg aan de
destijds nog vruchtbaarste lössregio van het huidige Duitsland: de Maagdenburger Börde. De naam
Maagdenburg heeft niets met maagden te maken en betekent gewoon “machtige burcht”.

De Helwegen
In een tweede project over de “Helwegen” viel mij op, dat plaatsen en wegen met de vruchtbare
lössbodem langs hellingen en middelgebergten vrijwel overal met het attribuut “hel” gevoerd
werden. Dit geldt zelfs voor de zeldzame regio's, die in Nederland sporen van löss bevatten.
Een samenhang tussen “Hel”-namen en vruchtbare akkergebieden is waarneembaar:
• rond de Heelwegen rond de Halserug bij Dinxperloo,
• rond de Helkuil rond de Sint Jansberg bij Kleve,
• in de schaduw van de Veluwe rond de Helkuil of Hellekuil & Helbeek bij Arnhem,
• in de schaduw van de Veluwe bij 6866 Heelsum
• tussen Duiven en Zevenaar bij de 6923 PE Helhoek en de Helstraat, 6923 Groessen
• bij de Holleweg, Nijmegen, de Hel ten noorden van Groesbeek en de Helweg, 6562
Groesbeek
• in het Laagpakket van Liempde, waar een Helstraat naast een akker ligt,
• bij het grote en het kleine Hellegat in de Roermonding bij Roermond,
• bij de diverse Helwegen, o.a. De Helpoort te Maastricht, de plaatsjes 6361 DN Helle, 6281
BR Helle, de Helberg en de Helstraat, 6131 CZ Sittard, de in Zuid-Limburg (en daarnaast de
Hellstraße, 52525 Heinsberg). De eerste landbouw in Nederland vond plaats op de löss in
Zuid-Limburg.
• Langs de Belgische taalgrens bevindt zich het omvangrijke lössgebied van België met
talloze Rue d'Enfer en Helbeken, Helakkers en Helstraten. (Zie The Hellweg as a map of
European loess-deposits).
De lössafzettingen in Zuid-Limburg
Dit geldt natuurlijk ook voor Zuid-Limburg, waar veel löss gevonden wordt. In Maastricht bevindt
zich een Helpoort en Helstraat (tegenwoordig: de Sint Bernardusstraat).
De Helstraat (later Sint Bernardusstraat) ontleende haar naam aan de vele bordelen, die
de bezoekers naar de hel leidden. Vandaar dat de poort aan het einde van de straat ook
Helpoort heette. Hel heeft in dit geval niets te maken met de woonplaats van de duivel,
maar met helling11.

Ja, dat klopt. De lössgebieden liggen vrijwel altijd op de hellingen, waar het fijne zand in de
ijstijden door de wind heengebracht is.
Er zijn echter ook gebieden, die achter een berghelling in de luwte van een heuvelachtig obstakel
liggen en die toch de naam “hel” dragen.
In het Franse taalgebied gaat de Helweg aan de taalgrens over in Rue d'Enfer en Rue de l'Enfer12.
Daaruit kan men wellicht afleiden, dat de “Hel” in de Nederlandse “Helweg” met het Franse woord
“Enfer” samenhangt en dus niets met de “helling” of “holheid” van de wegen samenhangt:
De naam Helle (Nuth) komt waarschijnlijk van helde, ofwel helling. Dit kan een
verwijzing zijn naar de heuvelachtige locatie en de talloze holle wegen die er te vinden
zijn. [1]

De holle wegen in lössafzettingen

Holle wegen vindt men bij uitstek waar omvangrijke, dikke lössgronden te vinden zijn, omdat de
löss nu eenmaal gemakkelijk kan worden samengeperst:
Holle wegen komen met name voor op lössgronden, bijvoorbeeld langs de randen van
stuwwallen in Oost-Nederland (Veluwe, Achterhoek, Salland en omgeving Nijmegen),
in het zuidelijk deel van Nederlands en Belgisch Limburg, in het Land van Herve, het
Pajottenland en in de Vlaamse Ardennen. Het Krijtlandpad in het Zuid-Limburgse
Heuvelland is een wandelroute die over diverse holle wegen voert13.

Men vindt vrijwel geen Helwegen in de vlakke regio's van Noord-Nederland of Noord-Duitsland.

De lössafzettingen als Brickearth

Ook in Engeland, dat niet bepaald vlak is, ontbreken de Hellways. Er zijn wel lössgebieden, die als
leemgebieden voor de steenfabrieken in bedrijf zijn. Deze heten dan volgens William Davies
Brickearth14. De groeve, die bij het winnen van het leem ontstond is nu vaak met water gevuld en
vormt dan een meer:
Brickearth is a term originally used to describe superficial windblown deposits found in
southern England. The term has been employed in English-speaking regions to describe
similar deposits. Brickearths are periglacial loess, a wind-blown dust deposited under
extremely cold, dry, peri- or postglacial conditions.

11 Helpoort en Helstraat (Sint Bernardusstraat)

12 Der Hellweg als Lößhaldenweg: Die Rue d'Enfer als Hellweg – Rue d'Enfer Map
13 Holle wegen
14 William Davies katalogisierte die Fossilien fossiler Säuger, die er und der Sammler Antonio Brady (1811–1881) im
Pleistozän des Themsetals fanden (in dem in England als Brickearth bezeichneten Löss). Bron: William Davies
De Halserug, Heelwegen en Heilwegen
De Lössgebieden in Midden-Europa vormen een lintvormige band, die zich vanuit België via het
Duitse middelgebergte en de Oekraïne naar de Zwarte Zee uitstrekt. Belangrijke vindplaatsen
bevinden zich rond het Roergebied, waar de noordwesterwind in de ijstijden het eerst tegen bergen
opstiet en het meegevoerde zand losliet.
Veel locale zanddepots zijn echter verder noordwestelijk aangetroffen in de zandruggen achter de
Veluwe. De is een zandrug, die door de winden voor of achter een helling opgeworpen werd. Het
mechanisme is onduidelijk. Over de Halserug loopt een “Heelweg”, die geenszins naar de “Hel”
voert15. Op de rug liggen de dorpen Halle en Heelweg. De opvallende dekzandrug heeft een vier
kilometer lange zijtak tussen Heelweg en Lichtenvoorde. Het maximale hoogteverschil is ongeveer
drie meter.
De Halserug is een van de meest opvallende langgerekte dekzandsystemen van
Nederland en daarmee aardkundig waardevol. [1] Het gebied is ook cultuurhistorisch
van belang. Over de rug loopt een historische weg, de Romienendiek. Voorts wordt hier
een prehistorische vuursteensmidse (een plek waar vuursteen werd bewerkt) gevonden16.

Van dit soort Heelwegen en Heilwegen zijn er meerdere in Nederland (en zelfs een handvol in
Duitsland) te vinden. Zij beschikken vaak over een vruchtbare bodem, die soms met löss of met
langjarige bemesting een speciale humuslaag heeft ontwikkeld.
Ook is het mogelijk, dat de naam “helen” met het “heelmaken” (d.w.z. “Helen” in de vorm van
genezen) van mensen of een “Nederlandse scheppingslegende” in verbinding staat.17

De Heilwegen in een “Nederlandse scheppingslegende”

Op school leerde men naast de Bijbelse Genesis terzijde – als een heidens product – de Griekse
scheppingslegende van Plato in diens Symposium:
Aristophanes vertelt een inspirerende mythe over hoe we als mensen eens als één
wezen bestonden, maar dat we wegens onze overmoed door Zeus als man en vrouw in
twee werden verdeeld. Sindsdien zwerven we over de aarde, op zoek naar onze andere
helft, waar we ons mee willen verenigen om weer heel te zijn.18

Is het “helen” wellicht een “heelmaken” van een eertijds door de duale Hemelgod gespleten mens?
Is die dualiteit in de oude talen in het persoonlijke voornaamwoord “wut” (“wij beide”) van de
eerste persoon dualis gesymboliseerd?
De bestudering van de correlatie tussen:
1. de Germaanse namen voor de hemelgod (zoals “Tuw”) en de persoonlijke
voornaamwoorden (zoals “wut” → “wij beide”) van de eerste persoon dualis en
2. de Romaanse namen voor de hemelgod (zoals “Dieu”) en de persoonlijke voornaamwoorden
(zoals “ieu” → “ik”) van de eerste persoon enkelvoud
suggereert dat de scheppingslegende van Plato wellicht als een oude PIE-legende in de Germaanse
filosofie heeft bestaan. Deze these wordt in een derde deelproject onderzocht.

15 Over het ontstaan van de Halserug, de Heelwegen ….en De oorsprong van de Heelwegen op de Halserug
16 Halserug
17 Een reconstructie van de Nederlandse scheppingslegende
18 De toespraken in Plato's Symposion , geciteerd in Een reconstructie van de Nederlandse scheppingslegende
Deelproject 3: De belangrijkste woorden in een taal
Volgens Morris Swadesh vormen in Europese talen de persoonlijk voornaamwoorden van de eerste
persoon enkelvoud (in het Nederlands “Ik”), respectievelijk dualis (in het Nederlands “wut”) de
belangrijkste woorden in een taal. Helaas heeft Morris Swadesh in zijn vergelijkende
woordenlijsten de naam van de Hemelgod (resp. de Schepper) weggelaten.
In vrijwel elke Europese taal correleert een van deze woorden met de naam van de goddelijke
Schepper. Buiten het territorium van de Romeinse bezetting door Romeinse legers correleert de
naam van de goddelijke Schepper met de dualis en daarbinnen met het enkelvoud van het
persoonlijk voornaamwoord van de eerste persoon.
Op een kaart van Europa kan men deze grens tussen de twee taalkundige blokken aflezen. De
Belgische taalgrens tussen Frans en Nederlands en voor een deel ook de Duitse voortzetting 19 valt
tevens ongeveer samen met de regio der belangrijkste lössgebieden.

2: Kaart met namen voor de Schepper en de persoonlijk voornaamwoorden van de eerste

persoon enkelvoud, respectievelijk dualis (in het Nederlands “wut”)

bron: The Sky-God Names and the Correlating Person

19 als Uerdinger taalgrens resp. ik-ich-Linie tussen “ich” en “ik” (of “ic”)
Het tabeloverzicht van de persoonlijke voornaamwoorden van de eerste persoon
De Schepper, die als Tuw met het persoonlijke voornaamwoord der eerste persoon dualis (wut)
correleert, behoort zelf vermoedelijk ook tot de bipolaire symbolen.
Van Jacob Grimm leerde ik dat de medeklinker T, samen met de D, Z en S de dualis en wellicht ook
de bipolariteit der goden symboliseert.

Taalgebied Schepper God Wij beide (dualis) Ik (enkelvoud) Markering op de kaart

Oud Nederlands Tuw, Tij wut, wit ic, ik Tuw, Tij (wut, wit)
Noord-Fries wat, wët Tij (wat, wët)

Fries Tij ik

Engels Tue I
20
Old English Tīw, Tīg Ƿit (Wit) / Ȝit (Git) ic, īc, Y Tīw, Tīg (Ƿit, Ȝit)
Noors Ty, Tí-var ek
Old Norse Tí (?) við (?) Ek (?) Tí (við)
IJslands Týr við ég Týr (við)
Slavisch Svan-tovit vě ja Svantovit (vě)
Frans Dieu je Dieu (je)
Provençaals Diéu iéu Diéu (iéu)
Italiaans Dio io Dio (io)
Spaans Dios yo Dios (yo)
Portugees Deus eu Deus (eu)
Siciliaans Diu iu Diu (iu)
Roemeens Zeu eu Zeu (eu)
Nîmes (F.) Dïou yiou Dïou (yiou)
Savoye (Montagny) Dzeu dzou Dzeu (dzou)
Savoye (central) Dyu de Dyu (de)
Savoye Dyu, ze Dyu (ze)
(Bessans, Giettaz) Dzyeû, Dezyeu
Sardinian (Campidanese) Deu dèu Deu (dèu)
Waals Diu, Dju, Diè dji Diu (dji)
Villar-St-Pancrace Dïou (?) iòu Dïou (yiou)
Eischemtöitschu Ziisch iich Ziisch (iich)
Logudorese Sardinian déu(s) dèo déu(s) (dèo)
Rumantsch (sutsilvan) Dieu(s) jou Dieu(s) (jou)
Rumantsch (Surmiran) Dia ia Dia (ia)
Rumantsch (Grischun) Dieu jau Dieu (jau)
Rumantsch (Vallader) Diẹu eu, eau Diẹu (eau)

1: Tabel met de Europese namen voor de Schepper en de persoonlijk voornaamwoorden van de eerste persoon
enkelvoud, respectievelijk dualis (in het Nederlands “wut”)
20 In Germanic languages the dual therefore remained only in the first- and second-person pronouns and their
accompanying verb forms. Old English, Old Norse and the other old Germanic languages had dual marking only in
the personal pronouns, but not in the verbs. (The Nuclear Pillars of Symbolism)
De bipolariteit in archaïsche sculpturen
Nadat de Romeinen de religieuze elementen der Keltische religie vernietigd hadden bleven er aan
de randen van het Imperium Romanum slechts enkele sculpturen over, die aanduiden, dat enkele
goden niet alleen in de namen, maar ook in de personificatie een duaal karakter vertonen. Tot deze
bipolaire sculpturen behoren Lusty Man op Boa Island (in de vorm van een geboeid paar als
symbool voor een echtpaar) en de Hermes van Roquepertuse.
De Romeinse historici gingen ervan uit dat elke sculptuur met twee gezichten met de Romeinse
equivalenten Janus of Hermes overeenkwam.
De Lusty Man op Boa Island wordt afgebeeld met een beschadigd oog, wat op Odin (Wodan) duidt.
De mannelijke gestalte is herkenbaar aan het opgerichte geslachtsorgaan, terwijl de vrouwelijke
wederhelft de tong uitsteekt. De boeien duiden erop, dat het echtpaar tot deze houding
gedisciplineerd werd.
In mijn ogen beschrijft de houding de destijds al “oude” scheppingslegende der kogelmensen van
Plato in Symposium, waarin Aristophanes vertelt hoe Zeus deze mensen geschapen heeft. In
analogie met de Bijbelse Genesis wordt de mens eerst als kogelmens geschapen en pas daarna in
man en vrouw opgesplitst. In de Genesis schept God de mens als man & vrouw, waarop de vrouw
even later van de man gescheiden wordt.
Merkwaardigerwijze bevindt zich in de Jewish Encyclopedia een aantekening dat “Adam Kadmon”
door Yahweh als androgyne persoon geschapen werd. Het enige detail, dat nog ontbreekt is de
opmerking “naar zijn evenbeeld”, maar in feite is dat vanzelfsprekend.
In het licht van de scheppingslegende is de individuele mens slechts een halve mens. De hele mens
is dan een echtpaar, waarin twee partners elkaar aanvullen. Alleen het echtpaar kan als evenbeeld
van de Schepper nieuwe mensen scheppen. Als dat concept in een Indo-Europese taalfamilie
verbreid wordt, moeten daarvoor ook bewijzen in de taal te vinden zijn.
Ik heb dat concept enkele jaren geleden in The Hermetic Codex II - Bipolar Monotheism
opgetekend:
~30 AD: The Pharisees21

The Jewish Encyclopedia reports the creation of an androgynous being titled Adam
Cadmon by Yahweh. In explaining the various views concerning Eve's creation, the
Pharisees taught22 that Adam was created as a man-woman (androgynous).

De naamgeving “Adam Kadmon” is hoogst illustratief:

Adam, Hebreeuws voor "mens"; Ḳadmon of Ḳadmoni, "eerste" ofwel "origineel").

Adam wordt als Gods evenbeeld geschapen (Gen. i. 27) en later (Gen. ii. 7) nogmaals als “eerste
mens”. De Farizeeërs legden uit, dat de scheiding in man en vrouw pas later door de “operatieve
ingreep aan Adam” plaatsvond:
In explaining the various views concerning Eve's creation, they taught ('Er. 18a, Gen. R.
viii.) that Adam was created as a man-woman (androgynos), explaining (Gen. i.
27) as "male and female" instead of "man and woman," and that the separation of the
sexes arose from the subsequent operation upon Adam's body, as related in the
Scripture. This explains Philo's statement that the original man was neither man nor
woman23.
21 Bron: Patrism, Matrism and Androgyny
22 Bron: Jewish Encyclopedia: Adam Kadmon ( Er. 18a, Gen. R. viii.)
23 Bron: Jewish Encyclopedia: Adam Kadmon ( Er. 18a, Gen. R. viii.)
Een scheppingslegende
Ter afronding van de taalstudies, de heilwegen en heelwegen en de namen der goden waag ik nu een
reconstructie van de Nederlandse scheppingslegende. Het wordt niet “de”, maar “een”
scheppingslegende, omdat er meerdere varianten denkbaar zijn en de historische pachtheren
ongetwijfeld op onwaarheden of onnauwkeurigheden zullen wijzen.
Wellicht is het verhaal begonnen met de scheppingslegende, die mij destijds in de Godsdienstles
1954-1955 op de RK lagere school St Willibrordus, Zeelsterstraat door een priester uitgelegd is24.
Nog steeds kan ik mij vaag herinneren, in welke rij en ongeveer welke bank ik toen gezeten heb. De
teken- en kleurkwaliteit van de presentatie heeft mij zo sterk beïnvloed, dat die eerste godsdienstles
van het tweede schooljaar samen met vier andere lessen uit de lagere school mij nog steeds
glashelder voor de herinneringsogen staan.
Die vier andere lessen stammen uit latere schooljaren. Een daarvan is de Franse les, die een broeder
in Valkenswaard op de zesde klas van de lagere school (de Aloysiusschool aan de Kromstraat).
Als overige episodes herinner ik mij uit de schooltijd aan de Maria Regina School in Strijp
(Eindhoven) de differentiaal- en integraalrekening, en een spannend verhaal, dat door de meester
voorgelezen werd en een opstel over het boek Arendsoog, dat destijds voor de naoorlogse
geboortegolf tot de literaire canon behoorde.
Bevreemdend aan de scheppingslegende uit Godsdienstles 1954-1955 waren de felle kleuren rood
en blauw voor Adam en de Schepper, respectievelijk Eva en Maria. Die kleurcodes golden echter
alleen vóór de zondeval.
Na de zondeval, die door het genot van de appel werd gesymboliseerd, veranderden de kleuren van
Adam en Eva in paars. De Schepper bleef in rood en Maria in blauw gehuld, omdat zij buiten de
zondeval stonden.
Over de ware aard van deze kleurwisseling verloor de priester geen woord. Destijds waagde ook
geen enkele leerling de heiligman te vragen, wat die kleuren te betekenen hadden. De scholing was
destijds een eenzijdige monoloog.
Ook later, op het Bisschoppelijk College bleef de religie een vreemd spektakel, waarin ik 1961 te
Roermond in de Munsterkerk weer eens met de rode en blauwe kleuren op de katafalk
geconfronteerd werd. Destijds was ik echter 13 jaar oud en zogezegd een leek. Het interesse in de
vaderlandse geschiedenis stamt uit de jaren 1989-1990, waarin ik besloot de oorsprong van de
taalkundige en religieuze symbolen eens vanuit de werktuigbouwkundige blikwinkel onder de loep
te nemen.
Gezien de complexiteit en ondoorzichtigheid waarmee de religie en de taal verweven en
gedocumenteerd zijn, moest dit project wel tientallen jaren voortduren. Achter elke ontdekking
wachtten nog honderden onontdekte raadsels en duizenden merkwaardigheden, die pas na meerdere
inspecties als raadsels konden worden geformuleerd25.

24 Over de grondvesten van het vader- en moederland

25 Een reconstructie van de Nederlandse scheppingslegende
Deelproject 4: De Godsdienstles 1954-1955
De officiële visie van de scheppingslegende baseert op een Adam en Eva, die na het eten van de
appel door een engel uit het paradijs werden gejaagd.
Voor de zondeval waren Adam en Eva in het rood, respectievelijk in blauw gehuld en stond de
hemelpoort nog open. Na de zondeval waren beide in paars gehuld en bleef de hemelpoort gesloten.

4: Adam (rood) en Eva (blauw) 3 Echte paren gaan paarwijze ofwel

(Godsdienstles 1954-1955 paars door het leven
Eindhoven) (Godsdienstles 1954-1955, Ehv.)

In de alternatieve scheppingslegende van Plato gaat men ervan uit dat de mens als echtpaar
geschapen werd en de twee helften als man en vrouw elkaar als oorspronkelijke wederhelften
erkennen en zich opnieuw in een huwelijk tot “één vlees” versmelten.
Deze scheppingslegende, waarin twee wederhelften zich samen tot een “echt paar” herenigen en
elke mens afzonderlijk slechts een losse mensenhelft vormt, vereist een bijzondere vorm van het
“ik”-begrip. De twee wederhelften moeten samen als “echt paar” over een speciaal persoonlijk
voornaamwoord “wij beide” kunnen beschikken.
Daarnaast hebben zij behoefte aan speciale persoonlijke voornaamwoorden voor “jij” en “ik”, die
alleen tussen de twee bij elkaar behorende wederhelften gereserveerd blijven. Dit zijn de woorden
“Du”, “Thou” en “Tu” voor “jij” in het Duits, Engels en Frans. Binnen het echtpaar wordt voor de
communicatie met de wederhelft het “ik” en “jij” toegepast, terwijl de echtparen voor alle anderen
“wij beide”, resp. “ons beide” toepassen.
In een samenleving, die op alternatieve scheppingslegende van Plato baseert, speelt de dualis een
elementaire rol om de echtelijke banden als hechte, religieuze boeien te beschouwen. De
scheppingslegende diende als efficiënte formule om de echtelijke plichten als wettelijke
voorschriften te accepteren.
De wetten van de echt werden niet alleen in de alternatieve scheppingslegende geformuleerd, maar
ook in het alfabet gefixeerd. Het kopstuk ᚠᚢᚦ (“Wut”) van het runenalfabet bevat daartoe niet alleen
het speciale persoonlijke voornaamwoord “Wut” voor de eerste persoon dualis “wij beide”, maar
ook in de de tegengestelde leesrichting “Tuw” als naam voor de hemelgod.
Deelproject 5: Het kopstuk ᚠᚢᚦ (“Vut”) van het runenalfabet
Bij de bestudering van de diverse soorten runenalfabetten valt op, dat de eerste drie letters van het
runenalfabet vrijwel steeds hetzelfde woord ᚠᚢᚦ (“Futh”) beschrijven, dat zowel als (1) het
persoonlijk voornaamwoord “wut” van de eerste persoon dualis, (2) de godennaam “Tuw” en (3) de
godennaam “Vut” (als afkorting voor “Wodan”) symboliseert. Pas na deze vooropstaande drie
symbolische letters volgt het runenalfabet met de gebruikelijke structuur A....I.....Ω.
De volgende vijf goddelijke namen van Germaanse goden ᚠᚢᚦ (“Vut”), ᚦᚢᚠ (“Tuw”), ᚦᚩᚱ (“Thor”),
ᚱᚩᚦ (“Rod”), ᚩᚱᚳ (“Erch” of “Eor”) zijn in een tabel gerangschikt26:

Lees-
Godennaam Weekdag Planeet Dorp
richting
God 123 4 5 6
ᚠ ᚢ ᚦ ᚨ or ᚩ ᚱ ᚲ or ᚳ
f u þ a or o r k
ᚠᚢᚦ → fuþ (Futh)
→ Vut (Woden)
Woensdag Mercurius Woensel → Futh f uþ
ᚠᚢᚦᚨ → fuþa Woensdag Mercurius Woensel → Wêda27 f u þ a
ᚦᚢᚠ → þuf (Thuw)
→ (Tiw or Tuw)
Dinsdag Mars Duizel28 ← Tuw f uþ
ᚦᚩᚱ → Thor Donderdag Jupiter → Thor þ ᚩ ᚱ
ᚦᚩᚱ → Týr Dinsdag Mars → Týr þ ᚩ ᚱ
ᚩᚱᚳ (arc) → Erch Er(ch)-dag Mars Eersel → Eor ᚩ ᚱ ᚳ
Reusel
ᚱᚩᚦ → Rod Zaterdag Saturnus
(Roysel)
← Rod þ ᚩ ᚱ
Reusel
ᚳᚱᚩᚦ → Kroth Zaterdag Saturnus
(Roysel)
← Chrodo þ ᚩ ᚱ ᚳ

Tabel 2 De namen van vijf Germaanse goden Woden (→ Mercurius, Tiw of Tuw29 (→ Mars),
Thor (→ Jupiter), Eor en (K)Rod (→ Saturnus) in het woord “Futhorc”
bron: De zeven Planeten in zeven Brabantse plaatsnamen

Het beginwoord ᚠᚢᚦᚩᚱᚳ (“Futhorc”- resp. “Futharc”) bevat vijf godennamen: ᚠᚢᚦ (“Vut”), ᚦᚢᚠ
(“Tuw”), ᚦᚩᚱ (“Thor”), ᚱᚩᚦ (“Rod”), ᚩᚱᚳ (“Erch” of “Eor”). Elke godennaam (bijvoorbeeld
Wodan) wordt vereeuwigd in een plaatsnaam (zoals Woensel) en de naam voor een weekdag
(Woensdag).

26 The Gods in the Days of the Week and inside the Futhor-alphabet
27 the Frisian word Wêda for Woden, which from the propensity of the dialect is to drop a final n, and to modify ô even
when not followed by an i
28 oorspronkelijk: Duisel
29 Tuesday is "Tīw's dag", de dag van Tiw
Deelproject 6: De “A-I-Ω”-structuur van de alfabetten

Het runenalfabet
De Futhark/Futhorc-analyse is gedocumenteerd in: Analysis of the Futhorc-Header. Dit alfabet
wordt voorafgegaan door een ᚠᚢᚦ – Header en is ontworpen als een A-I-Ω structuur.

Daarin worden de A en Ω als begin Alfa ( ᚨ ), respectievelijk einde Ω (ᛟ) beschouwd, terwijl men
de lange klinker ï ( ᛇ ) als een spil, de aardas of de wereldpilaar Yggdrasil kan interpreteren.
Eventueel kan deze pilaar ook als fallussymbool beschouwd worden. De Futhark/Futhorc-reeks is
niet echt aan ABC-structuur, maar wel een A-I-Ω structuur en in die zin vergelijkbaar met sommige
oorspronkelijke fasen van de Griekse en Romeinse alfabetten.

1 1 1 1 1 1 1 1 1 1 2 2 2 2 2
1 2 3 4 5 6 7 8 9
0 1 2 3 4 5 6 7 8 9 0 1 2 3 4
Elder Futhark ᚠᚢᚦ ᚨ ᚱ ᚲ ᚷ ᚹ ᚺᚾ ᛁ ᛃᛇᛈᛉᛊ ᛏᛒᛖ ᛗ ᛚ ᛜ ᛟ ᛞ
Transliteration f u þ a r k g w h n i j ï p z s t b e m l ŋ o d
Kylver Stone
concept
i u þa r kgw h n i j ï p z s t b e m l ŋ o d

Tabel 1: Elder Futhark alfabet

De klinkersstructuur van Griekse en Romeinse alfabetten

Aan de klinkersstructuur van alfabetten voldoen30:

• I
het oude Romeinse alfabet: A -D-E-F-H- -K-M-N-O-S- V
• In het klassieke Latijn geldt: A-B-C-D-E-F-G-H-I-(J)-K-L-M-N-O-P-Q-R-S-T-V-X-Y-Z
• Het oude Griekse alfabet is: A -Β-Γ-Δ- Ε -(F)-Ζ- H -Θ- I -Κ-Λ-Μ-Ν- O -Π-(M)-(Q)-Ρ-Σ-Τ31
• In het klassieke Grieks geldt: A-Β-Γ-Δ-Ε-(F)-Ζ-H-Θ-I-Κ-Λ-Μ-Ν-O-Π-Ρ-Σ-(Τ)-Υ-Χ-Ω.32

In de Romeinse versie is het alfabet een A-I-U-structuur of A-I-OU-structuur. In de Griekse versie

is zowel een A-I-U-structuur of A-I-Ω, resp. A-I-OU-structuur denkbaar.

30 Bron: Recapitulatie Van de Projecten Ego-Pronomina, Futhark en Hellweg

(of in pdf-vorm: Recapitulatie Van de Projecten Ego-Pronomina, Futhark en Hellweg)
31
32 Bronvermelding: Pag 170 in The Story of Writing van Andrew Robinson
Het ontwerp van het Gotische alfabet
Wat gebeurde er na de invoering van het Christendom?
Het Futhark alfabet moest nu worden vervangen door het Latijnse alfabet33.
De oude goden werden vervangen door God, dat als woord wellicht van de Goten afstamt,
die analoog aan de Joden een diaspora (op de Krim, in Gotland, in een landverhuizing van
Gotland via het Frankenrijk naar Noord-Afrika) beleefden.
In de zevende eeuw beschouwden de Visigoten zich als de dragers van de Germaanse
civilisatie en beschaving34.
In een conflict tijdens een concilie van Bazel (1434) werden de luie, in Zweden
“thuisgebleven” Ostrogoten door de Spaanse delegatie beledigd, terwijl de ondernemende,
“heroïsche” Visigoten Rome veroverd hadden en naar Spanje geëmigreerd waren.35
De Gotische bisschop Wulfila (~383AD) heeft het Gotische alfabet nauwkeurig volgens dezelfde
regels gestructureerd door de drie eerste runensymbolen in een grondpatroon van het klassieke
Griekse alfabet zorgvuldig tussen de Griekse tekens in te voegen36:

Het sleutelwoord
ᚠᚢᚦ (f,u,þ) ᚦ ᚢ ᚠ
↓ ↓ ↓
Klinkers Α Ε Η Ιj Υ Ω
Gotisch alfabet Α Β Γ Δ Ε Ϛ Ζ Η Φ Ψ Ι Κ Λ Μ Ν G ᚢ Π Ϙ R S, Τ Υ Ϝ ΧΘ
Ω Ͳ
ϰ ᛃ Σ F ᛟ Ϡ
Transliteratie a bgd e q z h þ i k l m n j up q r s t w f x ƕ o
↓ ↓ ↓
Grieks alfabet AΒΓΔ Ε F ΖH Θ I ΚΛΜΝ OΠ Ρ Σ Τ Υ Χ Ω
Oud Latijn A DE F H I K MN O S V
Latijns alfabet a b c d e f g h i j k l m n op q r s t u vwx y z
Geringe(x)/
x x X X x X X X X x x
grote(X) invloed
Getalwaarde 1 2 3 4 5 6 7 8 9
1 2 3 4 5 6 7 8 9
Gotisch alfabet 1 2 3 4 5 6 7 8 9 0 0 0 0 0 0 0 0 0
0 0 0 0 0 0 0 0 0
0 0 0 0 0 0 0 0 0

Tabel 3 Het concept voor het Gotische alfabet door de Visigotische bisschop Wulfila

33 The Digamma-Joker of the Futhark

34 Bron: Goths
35 Bron: Legacy of the Goths
36 The Symbolism in Roman Numerals
Deelproject 7: De 7 Planeten in 7 Brabantse plaatsnamen
De Germaanse namen voor de weekdagen beschrijven vier equivalente symbolen met de namen
Tuw, Wodan, Thor en Freya.
In De zeven Planeten in zeven Brabantse plaatsnamen zijn de zeven locaties (zon, maan, Tuw
(Mars), Wodan (Mercurius), Thor (Jupiter), Frigg (Venus), Rod (Saturnus) en zijn wellicht ook
vastgelegd in enkele Brabantse dorpsnamen: Woensel, Duizel, Reusel (vroeger Roysel),37.

5 Landkaart: De zeven Planeten in zeven Brabantse plaatsnamen

In een rudimentaire vorm zijn vier van de belangrijkste Germaanse goden Wodan, Tiw of Tuw38,
Thor en Rod afleesbaar in de vijf tot zes beginletters van het Futhorc alfabet.
De namen ᚠᚢᚦ (Vut → Wodan) en ᚦᚩᚱ → Thor zijn afleesbaar door het lezen van links naar rechts in
het woord futhorc. De namen ᚦᚢᚠ (Tuw) en ᚱᚩᚦ → Rod ofwel ᚳᚱᚩᚦ → Krod zijn afleesbaar door het
lezen van rechts naar links in het woord futhorc.
De zaterdag behoort niet tot de Germaanse woordenschat alhoewel er een passende Germaanse
naam bestaat in de vorm van Krodo, Chrodo, Hrodo (of in de Slavische talen: Rod).
Dit concept suggereert de naam “Hrôd-dag”, “Roy-dag” ofwel “Roddag” te beschouwen als een
alternatieve naam voor de zevende weekdag (“zaterdag”).

37 wat in een briefwisseling tussen de gebroeders Grimm en de historicus J.W. Wolf (en in Grimm's Teutonic
Mythology (Vol 1 1882)) gedocumenteerd staat
38 Tuesday is "Tīw's Day", the day of Tiw
De namen van de goden zijn wellicht ook vastgelegd in enkele Brabantse dorpsnamen: Woensel,
Duizel39, Reusel (vroeger Roysel), wat in een briefwisseling tussen de gebroeders Grimm en de
historicus J.W. Wolf (en in Grimm's Teutonic Mythology (Vol 1 1882) ) gedocumenteerd staat.

39 oorspronkelijk: Duisel
Deelproject 8: De klinkers I-A-Ω van het alfabet
Al vrij vroeg werd het belang van de klinkers duidelijk afleesbaar in de naam van de Schepper, in
de ego-pronomina en in de structuur van de alfabetten. De belangrijkste klinker is de “I”, die
wellicht als wereldpilaar (en/of fallussymbool) kon worden beschouwd, gevolgd door het begin “A”
en het einde “Ω”.
In een van de eerste vertalingen van de Septuagint werd de naam YHVH vertaald door IAω:

The choice Iaô (IAω), used to justify the vocalization Yahwoh, is mainly based on a
manuscript of the Septuagint (below) dated around 100 BCE found at Qumran. This
vocalization being confirmed (c. -50) by Diodorus of Sicily (90-20 BCE), a Greek
historian, and Terentius Varro (116-27 BCE), an ancient Roman scholar and writer40.

In de loop der tijden volgden talloze vertalingen met een groot aantal klinkerscombinaties. De IAO-
transliteratie van YHVH behoort tot de meest (→ 50%) voorkomende hoofdvorm, die in de
volgende tabel geel wordt gemarkeerd41:
Transliteratie Bronvermelding Oorsprongsdatum
Yahô, Yahou Uitgravingen in Soleb, Egypte 14e eeuw voor C.
Yaho, Ya’u Papyrussen van Elephantine, Egypte 5e eeuw voor C.
IAO Qumran LXX, 4Q120 1e eeuw voor C.
IAO Diodoros van Sicilië 1e eeuw voor C.
Yaho’el Apocalyps van Abraham 1e-2e eeuw na C.
IAΩ, IAO, YEU, IEU Valentijn, Pistis Sophia 2e-3e eeuw na C.
YEU Boeken van Jeu, of “Boeken van Jeou” 2e-3e eeuw na C.
Iao Ireneüs van Lyon, Ophieten 2e eeuw na C.
IAOU / IAOY Clemens van Alexandrië 150-212 na C.
IAh Orígenes 250 na C.
IAw Epiphanius van Salamis 380 na C.
IAHO Hiëronymus van Stridon 347-420 na C.
IAO Macrobius 430 na C.
Iao Theodoretus van Cyrrhus 5e eeuw na C.
Yao Friedrich Schiller “The Mission of Moses” 1789

40 The Name of God Y.eH.oW.aH Which is pronounced as it is Written

41 O Nome de Deus em Grego IAW, IAO,IAΩ,Iαω / YAHUH.org
IAO H.P. Blavatsky 1897
IAO Aleister Crowley 1911
IAO Rudolf Steiner 1912
IAO Dr. Krumm-Heller 1931
IAO Samael Aun Weor 20e eeuw na C.
Veel elders gedocumenteerde varianten zijn er in deze lijst weggelaten. Veel van deze varianten
baseren hoofdzakelijk op klinkerscombinaties. In de The Timeline of Vowel Symbolism worden de
vertalingen voor de naam van de hemelgod als volgt beschreven42:
• (11,000 BCE Atum-Iu, born son of Ptah documented by Massey in Ancient Egypt43 )
• 1,400 BCE yehua (inscription dated at Amenhotep III - circa 1400 BCE - found at Soleb)
• 1,100 BCE Yawhanan (Yôhanan) (oldest likely theophoric name, in paleo-Hebrew)
• 900 BCE Ia-u-a (Ia-u) (in Shalmaneser III's texts - In the Assyrian black obelisk44)
• 900 BCE YHW (Kuntillet Ajrud's writings, dated from the ninth century BCE)
• 600 BCE Yah (from the Babylonian king Nebuchadnezzar, ca. 600 BCE)
• 539 BCE Jehovah (from: Cyrus, who used the name Jehovah in Ezr 1:2)45.
• 500 BCE YH (Yah) & Yahu (Hebrew) and Ia & Iaô (Greek) (numerous witnesses)
• 350BCE (Singing) A-E-H-I-O-Y-Ω46 in Demetrius On style (De elocutione)47
• 300 BCE - Introduction of the Substitute Adonay (Lord) for the Great Name -
• 50 BCE IAΩ48 (Diodorus Siculus translates the Tetragrammaton to IAΩ)
• 50 BCE ΙΕΗΩΟϒΑ' (Supreme Being with seven Greek vowels in 'Treatise on Interpretations' )
• 200 CE Iaoue (explained by Clement of Alexandria as "the one who is and who will be"49. )
• 200 CE IAÔ (Ιαω in Greek, [Iah] in Latin) (explained by Irenaeus of Lyons, 130-202)
• 420 CE Iabe (for Samaritans) – resp. Aïa for the Jews50. (by Theodoret of Cyrus)
• 500 CE IOA (ΙΩΑ) (by Church Father Severus of Antioch (465-538) and in Codex
Coislinianus)
• 1195 CE Ieue (Translation of the Divine Name by Joachim of Fiore)
• 1200 CE Ieue (Translation of the Divine Name by Pope Innocent III)
• 1278 CE Yohoua (Translation of the Divine Name by Ramón Martí)
• 1303 CE Yohouah (Translation of the Divine Name by Porchetus de Salvaticis)
• 1455 CE Ieoa, Ihehoua, Jehovah51 (Translation of the Divine Name by Nicholas of Cusa)
• 1474 CE Hiehouahi (Translation of the Divine Name by Marsilio Ficino)
• 1509 CE Ihevhe (Translation of the Divine Name by Jacques Lefèvres d'Étaples)
• 1555 CE Ioua (Translation of the Divine Name by Sébastien Chateillon)
• 1490 CE Iehoua, (According to John Pic della Mirandola a derivation from Ioua /Ioue -
Jupiter)
• 1480 CE Iohauah (used in ‘Our Father’52 by Johannes Wessel Gansfort - 1480)
• 1535 CE Iehouah (instead of Ioua – by the French translator Pierre Robert Olivétan )
• 1568 CE Iehue (resp. the verbal form Iehoua or Iihue 53) by Archbishop Gilbert Génébrard
• 1901 CE Ιαουε54 → Iaoouee, Iabe, Iäouiee55 as a translation for YHWH in Jewish Encyclopedia

42 → Detailed documentation in The Vowels in the Divine Name(s)

43 Atum-Iu may be an undocumented record.
44 Black Obelisk of Shalmaneser III
45 The Name Of God Yehowah. Its Story, By Gérard Gertoux
46 The Mystery of the Seven Vowels
47 Demetrius, of Phaleron, b. 350 B.C. Spurious and doubtful works
48 The Name ΙΑΩ
49 The Name Of God Yehowah. Its Story, By Gérard Gertoux
50 Quaestiones in Exodum cap. XV – quoted in The Name Of God Yehowah. Its Story, By Gérard Gertoux
51 The Name Of God Yehowah. Its Story, By Gérard Gertoux A7 - Is Galatino the first who introduced the name
Jehovah in 1518?
52 The Name Of God Yehowah. Its Story, By Gérard Gertoux
53 not derived from Ioue (Jupiter!), but from from Aramaic yihweh, respectively Hebrew Iehoua
54 However, there are other equally reputable scholars who can provide evidence that the underlying Greek of Jave is
"ιαου" and not "ιαουε".
55 London Papyri. Xlvi, 446-482
Deelproject 9: De klinkers in de literatuur

Shakespeares uitleg van “Iago” en Jonathan Swifts uitleg van “Yahoo”

Ook in de literatuur vindt men talloze suggestieve citaten, die IAO-vormen nabootsen of citeren.
Zelfs Shakespeare en Jonathan Swift hebben zich met dit thema beziggehouden.56
Jonathan Swift werd verdacht van godslastering. De uitleg van “Hnea Yahoo” als “niet-Yahoo”,
d.w.z. een tegenpool van God, gold echter misschien (?) als een afdoende verklaring.
Ook Shakespeare definieert Iago als tegenpool van God in de vorm van “I am not what I am”.
• From „I Am That I Am“ and “I Am Not What I Am” to „Yahoo“
Shakespeare explicitly defined Iago as an antithesis of God by explaining Iago's character as
“I am not what I am”.
Jonathan Swift describes the Yahoos as “Hnea Yahoo” (not-Yahoos, an antithesis of God).
According to Irving N. Rothman, Swift described the Yahoos as Hnea Yahoo, and Rothman
claims the word Hnea, if read right-to-left as Hebrew is read, is the word ayn, or not. “Those
beasts are the opposite of God and the antithesis of God,” he said.
These vowel-rich names have been based on IAΩ. Jehowah is the all vowel (7-vowel)
construct for the divine Name. A.E.I.O.U. is emperor Frederick III's device consisting of the
5 Roman vowels.
IAΩ (IAO) is the original vowel triad which had been selected as a foundation for the divine
Name and generally all important words in any Indo-European language, including the ego-
pronouns and the words for law, marriage, eternity, etc..

A Letter-Based HuMan
In A Letter-Based HuMan werd bestudeerd hoe men uit de Schepper's naam „Yahoo“ („Iahu“) het
woord “Ik” kan afleiden door de correcte interpretatie van de naam YHW:
• A Letter-Based HuMan – uploaded 6.9.2014
At last the study of Hermann Burger's essay „The Word-Based Man“57 helped me to
decipher the last encoded consonant. Even the Germanic Ego-pronoun and the Latin word
„human“ had been derived from the Creator's name „Yahoo“ („Iahu“). The consonant in εγώ
(egó) and German „ich“ had been derived from the letter „H“ in the consonant-based version
of the name YHW, respectively its vowel-based version „Yahoo“ („Iahu“).
Basically the word „I“ and the various translation equivalents ic, ich, ia, iu, jau, jeu, jou,
εγώ (egó) and also „human“ had been derived from Jonathan Swift's Creator-name Iahoo
(YHW) in which the “Y” or „I“ had been interpreted as „God's Image“. Several root words
had been derived from the concept of naming Man according to „God's Image“.

56 From „I Am That I Am“ and “I Am Not What I Am” to „Yahoo“

57 Titel in het Duits: „Der Mann, der nur aus Wörtern besteht“
Deelproject 10: Over de klinkers E en Æ
De klinker E behoort niet tot de drie elementaire klinkers A-I-U-structuur of A-I-Ω, resp. A-I-OU,
maar heeft wellicht op lokale schaal toch vrij veel invloed op de religie uitgeoefend. Dit hoofdstuk
beschrijft enkele interessante toepassingen van de E.
De E van Delphi is bekend door het essay, dat Plutarchus als een van de priesters te Delfi in
dialoogvorm heeft geschreven over de betekenis en de achtergrond van dit lettersymbool boven de
ingang van de tempel van Apollo in Delphi58. Deze letter E werd niet alleen op de tempel, maar ook
op de omphalos afgebeeld.

Het centrum van de wereldpilaar (De omphalos)

W. H. Roscher schrijft, dat de Grieken, samen met vele andere volkeren, de aarde als een platte
schijf beschouwden met een centraal punt, dat men de omphalos of navel noemde en ook, dat er
binnen de grenzen van de Griekse samenleving een aantal steden lagen, die beweerden, dat zij over
die belangrijke “navel” beschikten.
Hij bewees, dat de navel zich niet alleen in Delphi bevond, maar ook in andere Apollo-centra zoals
Branchidai, Delos, Gryneion, Patara, enz. De navel van Delphi, was evenals de omphalos van
Byzantion, voorzien van een Agyieús-zuil59.
Volgens de auteur Arthur Bernard Cook (1925) is deze Agyieús-zuil vergelijkbaar met
de Meiboom, die in Duitsland in de maand mei nog ieder jaar op veel dorpen opgericht
wordt. De Meiboom wordt door sommigen als een fallussymbool beschouwd60.

Inscriptie van 4 letters op de Omphalos van Delphi61 (ontdekt door F. Courby)

On the block are engraved four archaic letters, referable to the seventh century B.C. (fig. 120),
of which the last three give us in the genitive case the name of the earth-goddess Ga (or Gas,
respectively Gaz62) and the first appears to be the mystic symbol E. 63

Fig. 6: Inscriptie "E of Gaia" op de omphalos in Delphi

58 Plutarch: On the E at Delphi

59 The E-Inscription at the Omphalos of Delphi -Notes (1) to Zeus by Arthur Bernard Cook (1925)
60 The maypole itself is a phallic symbol representing the planting of the god's phallus into the mother earth's womb,
there by illustrating the bringing forth of new life. Source: The Maypole - Dark Dorset
61 Page 176 in Zeus a Study in Ancient Religion Vol 2 Part I (1925) by Arthur Bernard Cook
62 Another depiction is given in Varieties of Unreligious Experience: The E at Delphi
63 The Meaning of the E at Delphi
De E van de tempel in Delfi
In de tempel van Delphi toonde men de bezoekers drie voorwerpen met een letter E — een houten
origineel dat nog door de “wijzen” was opgericht, een bronzen kopie van de Atheense regering, en
een gouden kopie, die door keizerin Livia was geschonken. (Plout. de E apud Delphos).

De E van de tempel in Delfi op munten

Op koperen munten uit Delphi, die onder de regering van Hadrianus en Faustina Senior geslagen
werden, staat een voorgevel van de tempel met een letter “E” in het midden. Een uitvoerige uitleg
van de mogelijke betekenis van deze klinker is gedocumenteerd in The E-Inscription at the
Omphalos of Delphi -Notes (1) to Zeus by Arthur Bernard Cook (1925).

Fig. 7: facade of the temple with E in the center of it

De echtelijke staat
In het Duits van Aventinus wordt de echt als huwelijkse staat slechts met één klinker ê beschreven.
In het moderne Duits is dat woord “Ehe” (echt):

8 Vertaling: “Over de echt en de opvoeding der kinderen”

Bd.: 4,1, Bayerische Chronik (Aventinus); Buch I,
hrsg. von Matthias Lexer, München, 1882
Attribution-NonCommercial-ShareAlike 4.0 International (CC BY-NC-SA 4.0)
Over de relaties tussen æ en ê
In het Iers, Engels, Noors en Deens vormen de kortste woorden zoals de ligatuur æ belangrijke
symbolen, die in diverse talen fundamentele begrippen uitbeelden:
• áu, ō (in het Oud-Iers) het oor en het oog (d.w.z. de elementaire interfaces met de wereld)
• æie = awe (“ontzag”), ey (“angst, terror”)
• ā, ō, ǣ(w), āwa) (in Oud-Engels de eeuwige wet en orde)
• æ = wet, schrift, ceremonie, traditie, huwelijk (Duits: Ehe, Nederlands: de ee in eega →
d.w.z. het huwelijk);
• in het Noors, Deens dialect64 en Noord-Fries is æ een persoonlijk voornaamwoord van de
eerste persoon enkelvoud (“ik”)
• In het oud-Noors en oud Zweeds betekent æ “altijd, eeuwig”.

64 Danish Fjolde – Deens dialect Fjoldemål uit het Duitse plaatsje Viöl (Fjolde).
Deelproject 11: Correlaties tussen ego-pronomina en de goden
Als men de talloze IAO - vertalingen van YHVH vergelijkt met de structuur van de diverse
runenalfabetten, het Griekse en Romeinse alfabet, die eveneens op de lettercombinaties A-I-O, A-I-
U of A-I-OU baseren, ligt het voor de hand te onderzoeken welke regels bij het ontwerp van de
persoonlijke voornaamwoorden der eerste persoon enkelvoud en dualis kunnen worden afgeleid.
Deze correlatie tussen IAO (YHVH) geldt echter alleen voor de ego-pronomina der Romaanse
talen. In de Germaanse talen correleren de persoonlijke voornaamwoorden der eerste persoon dualis
met een of meerdere godennamen van de Schepper.

Correlaties in Germaanse talen (tussen bijvoorbeeld Tuw en Wut)

Taalgebied Schepper God Wij beide (dualis) Ik (enkelvoud) Markering op de
kaart
Oud Nederlands Tuw, Tij, wut, wit ic, ik Tuw, Tij (wut, wit)
Vut (Wodan)
Noord-Fries wat, wët Tij (wat, wët)

Fries Tij ik

Engels Tue I
Old English Tīw, Tīg, Ƿit (Wit)65 ic, īc, Y Tīw, Tīg (Ƿit, Ȝit)
Vut (Wodan)
Noors Ty, Tí-var ek
Old Norse Tí (?), við (?) Ek (?) Tí (við)
Vut (Odin)
IJslands Týr, við ég Týr (við)
Vut (Odin)
Slavisch Svan-tovit vě ja Svantovit (vě)

65 In Germanic languages the dual therefore remained only in the first- and second-person pronouns and their
accompanying verb forms. Old English, Old Norse and the other old Germanic languages had dual marking only in
the personal pronouns, but not in the verbs. (The Nuclear Pillars of Symbolism)
Correlaties in Romaanse talen (tussen bijvoorbeeld “IAO” en “IAU”)
In eerste instantie lijkt men de Europese “ik”-definitie in de Romaanse talen (ofwel de uit het Latijn
afgeleide talen) als evenbeeld van de Schepper “IAO”of “IAU” te hebben afgeleid.
De persoonlijke voornaamwoorden der eerste persoon enkelvoud bestaan daarin vaak uit drie
klinkers, die meestal verschillen en vaak met een I beginnen. Ongetwijfeld vormt de I een
kernsymbool, dat bij de “ik”-definitie en ook in de vertaling IAO van YHVH voorop staat.
De optimaal passende naam is het ego-pronomen jau66 van het Zwitserse dialect “Jauer”, dat tot het
Rumantsch Grischun wordt gerekend, maar ook ia (surmiran), eau, iéu, yiou voldoen relatief goed
aan de “evenbeeld van de Schepper”.
In een Sardisch dialect zijn zelfs Schepper (Deu) en “ik” (dèu) vrijwel identiek. De consonant “D”
in deze woorden symboliseert wellicht de oorspronkelijke dualiteit.
Taalgebied Schepper God Ik (enkelvoud) Markering
Frans Dieu je Dieu (je)
Provençaals Diéu iéu Diéu (iéu)
Italiaans Dio io Dio (io)
Spaans Dios yo Dios (yo)
Portugees Deus eu Deus (eu)
Siciliaans Diu iu Diu (iu)
Roemeens Zeu eu Zeu (eu)
Nîmes (F.) Dïou yiou Dïou (yiou)
Savoye (Montagny) Dzeu dzou Dzeu (dzou)
Savoye (central) Dyu de Dyu (de)
Savoye Dyu, ze Dyu (ze)
(Bessans, Giettaz) Dzyeû, Dezyeu
Sardinian (Campidanese) Deu dèu Deu (dèu)
Waals Diu, Dju, Diè dji Diu (dji)
Villar-St-Pancrace Dïou (?) iòu Dïou (yiou)
Eischemtöitschu Ziisch iich Ziisch (iich)
Logudorese Sardinian déu(s) dèo déu(s) (dèo)
Rumantsch (sutsilvan) Dieu(s) jou Dieu(s) (jou)
Rumantsch (Surmiran) Dia ia Dia (ia)
Rumantsch (Grischun) Dieu jau Dieu (jau)
Rumantsch (Vallader) Diẹu eu, eau Diẹu (eau)
Tabel 4 Europese “ik”-definitie in de Romaanse talen

66 Personalpronomen Grammatik des Rumantsch Grischun

Deelproject 12: De tweeslachtigheid van Tuïsto resp. Tuïsco
In de Duitse Mythologie citeert Jacob Grimm Wilhelm Wackernagel, die Tuïsco als tweeslachtig
(androgyn) beschrijft:
Wackernagel bei Hauptszeitschr. 6, 19 behält Tuisco duplex und legt es aus zwitter, wie
Lachmann tuisc bimus annimmt. ihnen stimmt Müllenhoff zu in Hauptszeitschr. 9, 261.
dann aber wäre Tuisto gar nicht = Ziu. auch würde die auffallende zwitternatur wol von
Tacitus angezeigt worden sein67.

Anderen zoals Karl Müllenhoff (Kiel) beschrijven Tuïsco als tweeling:

Darnach bedeutet Tuisco der doppelte, zwiefältige, gleichsam der Zweiling. geminus
oder richtiger binus; das Adjectiv tuisc oder zwiski ist noch später im Altsächsischen
und Allhochdeutschen gangbar68.

Ook de Griekse en Romeise mythologie kent de mannelijke tweelingen in de vorm van Romulus en
Remus, Kastor en Polydeukes in de Griekse mythologie, als ook gestalten als Janus & Jana (of
Diana).
Janus werd voornamelijk afgebeeld als een man met twee gezichten (Janus Bifrons) of
als een tweeling (Janus Gemini). Zijn twee gezichten representeerden oorspronkelijk
de zon en de maan.

Het trema in de naam Tuïsco

Etymologisch gezien vormen de klinkerscombinaties IU en UI potentiële kernen, die in de namen
van goden (zoals in het Siciliaans: Diu) en persoonlijke voornaamwoorden (zoals in het Siciliaans:
iu) een correlatie afbeelden. In de regel moeten de I en U als afzonderlijke symbolen beschouwd
worden. Vele talen behandelen klinkerscombinaties zoals IU en UI automatisch correct.
In het Nederlands wordt de Latijnse naam Tuisco ter verduidelijking van de klankvorming in de
regel met een trema als “Tuïsco” geschreven. Geldt bijvoorbeeld dan bijvoorbeeld ook voor het
woord Tuihanti, dat dan “Tuïhanti” zou moeten luiden?
In het Latijn is dat niet nodig, omdat in het Latijn de opdeling van UI in twee lettergrepen
vanzelfsprekend is.
Het 'deelteken' (trema) wordt gebruikt om het taalkundige fenomeen diëresis aan te
duiden: twee opeenvolgende klinkers die in twee afzonderlijke lettergrepen
uitgesproken worden in plaats van als eenlettergrepige klank of tweeklank.

Mijns inziens symboliseert het deelteken in Tuïsco en Tuïhanti de tweeledigheid, die Wackernagel
aanduidt.

67 Deutsche Mythologie: III. Band – Jacob Grimm

68 De twee en de drie in het kaartspel heten in het Nederduits twischen respectievelijk drischen
Im heutigen Niederdeutsch heissen twischen (und drischen) die zwei (und drei) im Kartenspiel! (bron: Voetnoot op Pag.
216 in Allgemeine Zeitschrift für Geschichte – Titel: Ueber Tuisco und seine Nachkommen.)
De Tuïhanti
Wikipedia beschrijft de Tuihanti de Tubanti zonder trema, alhoewel niemand op het idee komt de
klinkerscombinatie “ui” als in “tuin” uit te spreken:
De Tubanti (of Tubanten) worden wel gelijkgesteld met de Tuihanti. In de derde eeuw
diende een groep Tuihanti dan wel bewoners van Tuihantum de Romeinse keizer als
onderdeel van een Friese ruiterafdeling die gelegerd was bij Vercovicium, het huidige
Housestead (Groot-Brittannië) vlak bij de Muur van Hadrianus. Op aldaar gevonden
altaarstenen staan de inscripties:

DEO MARTI THINCSO ET DVABVS ALAESIAGIS BEDE ET FIMMILENE ET N

AVG GERM CIVES TVIHANTI V S L M

(= Aan de god Mars Thincsus en de twee Alaesiagae, Bede en Fimmilene en de

verheven geest van de keizer. De Germaanse onderdanen de Tuihanti/van Tuihantum
(uit vrije wil en eerbied hun eed zwerend))

DEO MARTI ET DVABVS ALAISIAGIS ET N AVG GER CIVES TVIHANTI CVNEI

FRISIORVM VER SER ALEXANDRIANI VOTVM SOLVERVNT LIBENT

(Aan Mars en de twee Alaisiagae en de verheven geest van de keizer. De Germaanse

onderdanen de Tuihanti/van Tuihantum, van de ruiterafdeling van de Friezen van
Vercovicium voor Severus Alexander (uit vrije wil en eerbied hun eed zwerend))

De hier genoemde Mars of Mars Thincsus wordt gewoonlijk geassocieerd met de

Germaanse god *Twiwaz (Oudhoogduits: Zio, Oudnoords: Týr). Over de twee
Alaisiagae, Bede en Fimmilene is verder niets bekend. 69

Tuïscoburgen
Tot de Tuïscoburgen behoren Duisburg (Tuiscoburgum) en Doesburg (Tuiscoburgum Batavorum)70.
In de Beierse Kroniek (boek I, hoofdstuk 15) beschrijft Aventinus hoe koning “Tuitsch” (in het
Nederlands: Tuïtsch?) gestorven is:
Ter ere van deze koning verhieven de mensen hem tot een god en hebben hem een heilig
woud in het Nederlandse graafschap Kleef gewijd, dat ongeveer tussen Doesburg
(Tuiscoburgum Batavorum) en Duisburg (Tuiscoburgum) aan beide zijden van de Rijn
gelegen is.71
De Sacrum nemus, der „Heilige Wald“ is tegenwoordig het staatsbos bij Kleef72:
Für die Bataver, die hier zur Zeit der Römer zwischen Kleve und Nimwegen lebten, war der
Reichswald ein Heiligtum. Sacrum nemus, der „Heilige Wald“, schreibt der berühmte
Geschichtsschreiber Tacitus in seinen Berichten (Werner Breuer, Der Reichswald, Boss
Verlag 1985, S. 74).

69 Tubanti
70 Orbis Latinus - Letter D – Orbis Latinus; Lexikon lateinischer geographischer Namen des Mittelalters und der
Neuzeit (1909)
71.Aventinus, Johannes / Riezler, Sigmund von / Lexer, Matthias von: Johannes Turmair's, genannt Aventinus,
sämmtliche Werke, Bd.: 4,1, Bayerische Chronik ; Buch I, hrsg. von Matthias Lexer, München, 1882
72 Windkraft: Die Karte des Grauens
De geschiedschrijving van Aventinus
In zijn Beierse Kroniek beschrijft Aventinus de Latijnse “Tuisco” als koning “Tuitsch”. In een
Nederlandse tekst moet dus ook deze koning (afgeleid van de naam Tuïsco) voor alle zekerheid met
een trema in de vorm Tuïtsch geschreven worden.
Het klinkt banaal, maar de correcte uitspraak van deze woorden verduidelijkt de dualiteit.
Ook in het woord Duits, dat etymologisch van “diutisc”73 afgeleid wordt, zijn de I en U gescheiden
en moet er eventueel in het woord “Duits” een deelteken tussen de U en de I geplaatst worden om
aan te geven dat de I en U onafhankelijke elementen symboliseren.
En zelfs Duisburg (als Tuiscoburgum afgeleid van Tuisco) moet dan in het Nederlands dus als
Duïsburg geschreven worden. Ik weet, dat het lastig is en dat men op elke slak een korreltje zout
moet leggen, maar principe is principe en ook in Duisburg is nu eenmaal een Tuïsco verwerkt.
In de Duitse kroniek van Aventinus kan men het taalgebruik van de Beierse Kroniek analyseren:

9: Bd.: 4,1, Bayerische Chronik (Aventinus); Buch I, hrsg. von Matthias Lexer, München, 1882
Attribution-NonCommercial-ShareAlike 4.0 International (CC BY-NC-SA 4.0)

73 diutisc (westfränkischen *Þeodisk) – Deutsch (Etymologie)

Inhoud
Abstract.................................................................................................................................................1
Samenvatting........................................................................................................................................1
Over de woorden en namen..................................................................................................................2
Waarnemingen......................................................................................................................................2
Deelproject 1: Handelswegen...............................................................................................................3
De handel in barnsteen................................................................................................................3
De generaals met de naam Brennus............................................................................................3
De zwarte barnsteen (git)............................................................................................................4
De handelsroutes voor barnsteen en tin......................................................................................4
Deelproject 2: De Helwegen, Heelwegen en Heilwegen.....................................................................5
De lössgebieden in het Frankenrijk.............................................................................................5
De Helwegen...............................................................................................................................5
De lössafzettingen in Zuid-Limburg...........................................................................................6
De holle wegen in lössafzettingen...............................................................................................6
De lössafzettingen als Brickearth................................................................................................6
De Halserug, Heelwegen en Heilwegen......................................................................................7
De Heilwegen in een “Nederlandse scheppingslegende”...........................................................7
Deelproject 3: De belangrijkste woorden in een taal ...........................................................................8
Het tabeloverzicht van de persoonlijke voornaamwoorden van de eerste persoon....................9
De bipolariteit in archaïsche sculpturen....................................................................................10
Een scheppingslegende.............................................................................................................11
Deelproject 4: De Godsdienstles 1954-1955......................................................................................12
Deelproject 5: Het kopstuk ᚠᚢᚦ (“Vut”) van het runenalfabet ...........................................................13
Deelproject 6: De “A-I-Ω”-structuur van de alfabetten.....................................................................14
Het runenalfabet........................................................................................................................14
De klinkersstructuur van Griekse en Romeinse alfabetten......................................................14
Het ontwerp van het Gotische alfabet.......................................................................................15
Deelproject 7: De 7 Planeten in 7 Brabantse plaatsnamen.................................................................16
Deelproject 8: De klinkers I-A-Ω van het alfabet..............................................................................18
Deelproject 9: De klinkers in de literatuur.........................................................................................21
Shakespeares uitleg van “Iago” en Jonathan Swifts uitleg van “Yahoo”..................................21
A Letter-Based HuMan.............................................................................................................21
Deelproject 10: Over de klinkers E en Æ...........................................................................................22
Het centrum van de wereldpilaar (De omphalos).....................................................................22
Inscriptie van 4 letters op de Omphalos van Delphi (ontdekt door F. Courby)........................22
De E van de tempel in Delfi......................................................................................................23
De E van de tempel in Delfi op munten....................................................................................23
De echtelijke staat.....................................................................................................................23
Over de relaties tussen æ en ê ..................................................................................................24
Deelproject 11: Correlaties tussen ego-pronomina en de goden........................................................25
Correlaties in Germaanse talen (tussen bijvoorbeeld Tuw en Wut)..........................................25
Correlaties in Romaanse talen (tussen bijvoorbeeld “IAO” en “IAU”)....................................26
Deelproject 12: De tweeslachtigheid van Tuïsto resp. Tuïsco............................................................27
Het trema in de naam Tuïsco.....................................................................................................27
De Tuïhanti................................................................................................................................28
Tuïscoburgen.............................................................................................................................28
De geschiedschrijving van Aventinus.......................................................................................29
Appendix – Proceedings in the Ego-Pronouns' Etymology...............................................................33
2018 The alphabets.............................................................................................................................33
The standard Header of the Runic Alphabets................................................................................33
 The Transition from the Futhark to the Gothic alphabets..............................................................34
Decoding the futhark-runes...........................................................................................................35
Decoding the Hellweg-names........................................................................................................36
The Kylver stone............................................................................................................................36
The alphabets.................................................................................................................................38
Etymology, Linguistics Study........................................................................................................39
2017 The dual form............................................................................................................................40
The impact of the dual form..........................................................................................................41
The mirror between Tuw and the dual “we”-pronouns .................................................................41
The role of the dual form...............................................................................................................43
The masking language Old-Greek (in Dutch)................................................................................44
The origin of long vowels (in Dutch)............................................................................................44
The iéu-conjugations in Provencal language.................................................................................44
The iéu-suffices in 90 Provencal verbs..........................................................................................44
The Hebrew triconsonantal root of Adam's language (in Dutch)..................................................45
2016 Keywords (Dutch: Sleutelwoorden)..........................................................................................46
The impact of too high and too low concentration of keywords...................................................46
The origin of language (De oorsprong van de taal).......................................................................46
Shakespeare's definition of Iago and Jonathan Swift's Yahoo.......................................................46
2015 Synthesis Phase – Counterfeiting (2)........................................................................................47
Synthesis of Counterfeiting methods (in Religion and Economy)................................................47
Additional Color Symbolism.........................................................................................................48
Overview (and Access tool)...........................................................................................................48
Miranda & Goethe.........................................................................................................................49
The study of German and Walloon Dialects.................................................................................49
2014 Synthesis Phase – Linguistics (1)..............................................................................................50
The study of Sumerian Cuneiform, Gothic, Manx, Danish, Oscan...............................................50
Etymology......................................................................................................................................52
Overview of the Synthesis Phase...................................................................................................53
Overview of Symbolism in my Paintings......................................................................................57
Implementing the Ego-concept......................................................................................................57
Analyzing Emerson's work "Nature" & the Yahoos in Gulliver's Travels.....................................57
Robert Musil's Salvator (or “Man without Qualities”)-Project.....................................................57
Zeus & the pillars of the sky..........................................................................................................58
E-Vowel inscription at the Omphalos of Delphi ...........................................................................59
Androgynous symbols...................................................................................................................59
Red & Blue in Aachen and Maastricht..........................................................................................60
2013 – Vowel Symbolism...................................................................................................................61
Æ-words.........................................................................................................................................61
Alphabetical hieroglyphs...............................................................................................................61
The planetary symbolism...............................................................................................................62
The Number of Vowels in Alphabet...............................................................................................63
PIE Design.....................................................................................................................................64
Archaic Vowel symbolism.............................................................................................................64
A Review of Vowel symbolism in IAU.........................................................................................65
Semiotics........................................................................................................................................66
2012 – Vowel-oriented Symbolism....................................................................................................68
Etymology......................................................................................................................................68
Savoy and Nimes...........................................................................................................................69
The Habsburg AEIOU-device........................................................................................................70
The PIE-Trinity-Concept...............................................................................................................70
Retrospects.....................................................................................................................................71
 Color Codes in Josephus' records..................................................................................................71
Back to the Roots (Archetypes, Trinity, the Assyrian Ego- pronoun)...........................................71
Designing a High-Precision language............................................................................................72
Color Symbolism...........................................................................................................................73
Rainbows in the “Stuppach Madonna”..........................................................................................73
New Year .......................................................................................................................................74
Salutations......................................................................................................................................74
The Danish Æ-pronoun..................................................................................................................74
Mithras Liturgy..............................................................................................................................75
Tuesday and Thursday...................................................................................................................75
The PIE-concept............................................................................................................................75
Redundancy...................................................................................................................................76
Goethe's Color Theory...................................................................................................................76
2011 – Vowel-oriented Symbolism.....................................................................................................77
Overview........................................................................................................................................77
Claudius' letters..............................................................................................................................77
The Alpine Pronouns 2..................................................................................................................77
The Alpine Pronouns 1..................................................................................................................78
Ælfric's Sermon.............................................................................................................................79
Dante..............................................................................................................................................79
The Mystery of the Seven Vowels.................................................................................................79
Translation Errors in Exodus.........................................................................................................79
The Vowel's Symbolism.................................................................................................................80
The IU-Codes.................................................................................................................................80
Delphi's Letter E............................................................................................................................80
Symbolism of Colors.....................................................................................................................80
2010 – The Ego-pronouns, PIE, Mirèio.............................................................................................82
Wycliffe..........................................................................................................................................82
The Ego-Pronouns.........................................................................................................................82
Widukind's Tomb...........................................................................................................................83
PIE-Concept...................................................................................................................................83
Frederi Mistral's poem Mirèio.......................................................................................................84
Book of Common Prayer...............................................................................................................84
Red & Blue, Purple's Symbolism..................................................................................................85
Fontevraud.....................................................................................................................................85
Waiblingen.....................................................................................................................................85
Freemasonary.................................................................................................................................85
Illuminated Manuscripts................................................................................................................86
Notitia Dignitatum.........................................................................................................................86
Colored Idols..................................................................................................................................86
St. Peter..........................................................................................................................................86
Hieronymos Bosch ........................................................................................................................87
William of Orange.........................................................................................................................87
The Kingfisher ..............................................................................................................................87
Color Codes...................................................................................................................................87
The Last Supper.............................................................................................................................88
Judas...............................................................................................................................................88
2009 – Dyaus, Colors, Exodus, Flags, Hochdorf...............................................................................90
Red & Blue-combinations.............................................................................................................90
Red & Blue & Purple in the Bible.................................................................................................90
Hochdorf........................................................................................................................................90
Brabant...........................................................................................................................................91
 Dyaeus...........................................................................................................................................91

Appendix – Proceedings in the Ego-Pronouns' Etymology

De volgende deelprojecten beschrijven de chronologische ontwikkeling van de studiefasen, die
gedurende de periode 2009-2018 nodig waren om dit project te voltooien.
De voorafgaande studiefasen 1989-2008 zijn in The Hermetic Codex II - Bipolar Monotheism
samengevat.

2018 The alphabets

The standard Header of the Runic Alphabets

• Analysis of the Futhorc-Header - Uploaded 05/1/18
The initial section of the various ᚠᚦᚩᚱᚳ (“Futhorc”- and “Futharc”) -alphabets consists of a
leading header ᚠᚢᚦ (“futh”), which seems to be an important philosophical keyword. This
keyword is followed by the alphabetic section A....I.....Ω.
The keyword ᚠᚢᚦ starts with a digamma, which may be interpreted as wildcard for several
characters such as F, V, U, UU, Y, J, I,....
Therefore the keyword ᚠᚢᚦ may symbolize the personal pronoun for the 1st person dual
“wut” or “wit”, the divine name “Vut” (a core for “Woden”) and in a reversed reading mode
the deity “Tuw” or “Tiw”.
The word at the third, fourth and fifth letters ᚦᚩᚱ (in forward reading → Thor, honored in
Thursday and the planet Jupiter), respectively ᚱᚩᚦ (in backward reading → Rod, honored as
the planet Saturn in Saturday) also symbolizes 2 deities.
The ᚠᚦᚩᚱᚳ (“Futhorc”- and “Futharc”)-alphabets therefore contains the shortcuts for the
names of the gods ᚠᚢᚦ (“Vut”), ᚦᚢᚠ (“Tuw”), ᚦᚩᚱ (“Thor”), ᚱᚩᚦ (“Rod”).
Jacob Grimm claims that the letter “T” in “ƿit” (“Wit” → “We two”) as the dual for for the
personal pronoun for the first person) refers to the duality of the word “we” (wir).
The first letter ƿ in “ƿit” may be the digamma, which is a universal letter to symbolize F, V,
U, W, Y, J, G, ...In “ƿit” the ƿ obviously symbolizes “W”.
Usually the Kylver inscription is interpreted as [ᚠ] ᚢ ᚦ ᚨ ᚱ ᚲ ᚷ [ᚹ] ᚺ ᚾ ᛁ ᛃ ᛈ ᛇ ᛉ ᛊ ᛏ ᛒ ᛖ ᛗ ᛚ ᛜ ᛞ ᛟ in
which the first letter “I” (a vertical stroke) is interpreted as an error, but in this case I think
the digamma simply had been translated into a vowel “I”.
This concept transforms both initial runic letters I” (a vertical stroke) and “ ᚢ” (the rune for
“u”) to the Roman initial letters I and U of IU-piter.
Therefore the leading header ᚠᚢᚦ (“futh”) in the Kylver inscription may be interpreted as
“Iuᚦ” (“Iuth”).
• The Gods in the Days of the Week and Inside the Futhorc-Alphabet...
The Names of the days of the week have been based on 4 planets which have been arranged
in a pedigree pattern based the sun and the moon, on a legal pedigree Saturn → Jupiter →
Mars and two bastard gods named Mercury and Venus.
The Germanic names (sun, moon, Tiw or Tuw, Woden, Thor, Freya, for these “planets” are
well known from the English words Sunday, Monday, Tuesday, Wednesday, Thursday,
Friday. However the Saturday lacks a planet's name in Germanic mythology.
The name for an equivalent deity in Saturday is found in Germanic myths. The name Rod in
Slavic mythology is documented as the Saxon king Krodo or Chrodo, whose statue had been
demolished at the Harz Mountain in 780AD by Charlemagne and he may have been an
equivalent of Saturn.
 • The Symbolism in Roman Numerals - Uploaded 04/2/18
Roman ideology developed a philosophy concentrated on a correlation between the ego-
pronoun and the Creator god Jupiter, who also took care of justice, and judicial law and
order, symbolized by the vowel core IU.
The bipolar vowel core also may have symbolized the dual root for the Roman numerals I
and U, which had been defined as the fundamentals for a bi-quinary coded decimal place
value system. The Romans never modernized their IV-calculus method, which was to be
modernized by the Indo-Arabic mathematicians.
At an early stage the Romans and Greeks abandoned the dual form and the duality in their
pronouns. In contrast the Germanic peoples developed a philosophy concentrated on a
correlation between the dual we-pronoun and their relevant Creator gods, which had been
encoded in the first three letters ᚠᚢᚦ (f,u,þ) of the Futhark-alphabet.
Apart from the ᚠᚢᚦ (f,u,þ)-root of the Futhark-alphabet most European alphabets had been
designed as a list with an initial vowel “A”, a central vowel “I” and a terminating vowel
“Ω”, “Y”, “U” or “O”. The Gothic alphabet had been based on a Greek alphabet in which
the letters ᚠᚢᚦ (f,u,þ) evenly had been distributed over the alphabet.
• The Keywords in the Alphabets - Notes to the Futharc's Symbolism - Uploaded 03/21/18
Most alphabets share difficulties in integrating foreign phonemes, discerning complex
variants and symbolizing important topics. To solve these problems letters may have to be
added or removed.
The earliest documentation of alphabets takes place in an era in which special letters and
keywords are used for magical formulas to prolong the validity of the uttering towards
“forever”.
Important symbolic elements often may be coded by special characters and/or ligatures such
as Þ þ, ð, ƿ respectively Æ, æ (in English & Danish).
Samples of Germanic ligatures are the words: æ (Old Norse), translated as: ever, at any time;
and (in Old English): æ, translated as: (1) law, scripture quotations - (2) ceremony, custom,
marriage.
A genuine mechanism for a group of letters as a word has been used in the Futhark, in which
a keyword has been formed by choosing the three initial letters as a keyword ᚠᚢᚦ for Wut
(the ego-pronoun in dual: “we both”) and divine names Wut (Woden) and Tuw (Tui). In
Dutch the word “fut” describes “vital energy”.
The Futhark seems to be initiated by a digamma (waw, with graphical symbol like an “F”),
which allows a transliteration to various letters.
Other Futhark-runes are combining the Alpha (A) and Omega (Ω) in one runic symbol ( ᚭ) or
in the case of the rune “ᛁ“ (the vowel “I”) the axis for the alphabet respectively the universe.

The Transition from the Futhark to the Gothic alphabets

• The Reconstruction of the Gothic Alphabet - Uploaded 03/07/18
The concept of the Futhark alphabet is recognized as a normal Greek/Roman alphabet (with
a central axis I, an initial vowel A and a trailing U (V) or Ω vowel), which is to be preceded
by an initial 3-letter keyword ᚠᚢᚦ (f,u,þ)1.
If the Futhark alphabet had been designed from a Greek (or any other) alphabet the
transformation of the Futhark to the Gothic alphabet may have followed a similar process in
which the initial 3-letter keyword ᚠᚢᚦ (f,u,þ) had to be reinserted into the original template,
for which the classical Greek alphabet seemed to be the best-fit pattern.
This essay intends to visualize the reinsertion procedure and the impact of the replacement
at the relevant alphabetical positions.
 The Visigoth bishop Ulfilas invested a lot of energy to hide the symbols ᚠᚢᚦ (f,u,þ) as good
as possible. The Gothic alphabet should not reveal any traces of the 3-letter keyword ᚠᚢᚦ
(f,u,þ)
• The Etymology of the Words Hellweg, Rue d'Enfer and Santerre - Uploaded 02/25/18
Loess is classified as the most fertile type of soil which allowed the archaic farmers to grow
crops with a minimal amount of fertilizers.
This important condition caused the densest population in a belt of loess, which expands
from the Belgian coastline, the southern part of the Netherlands, the wide Munsterland
valley between the German Ruhr valley up to the Teutoburger Forest all the way to the
Magdeburg Börde, where the loess in large typical Ukrainian “Black earth”-areas
Chernozemor extends toward the Black sea.
This report describes the etymological relation between the words Hellweg, Heelweg and
the French words Rue d'Enfer, Rue de l'Enfer respectively Santerre.
The etymological root for the Heelweg- and Hellweg-labels is „hail“ or „healthy“). The
derivation is based on the runic word Hila, Icelandic. Heill, “sound”, → healthy, Swedish
“hel”, Danish “heel”, Gothic “hails”, ahd. “heil”, ags. “hal”, English “hail”, “whole”.
In analogy to Santerre (Latin: „healthy earth“, „Terra sana“) the names Heelweg- and
Hellweg refer to a fertile soil.
Based on the already existing names Hellweg the French people chose a French translation
related to „Enfer“, which refers to the hell (“inferno”) instead of „hail“ („healthy“).

Decoding the futhark-runes

• Recapitulatie van de projecten Ego-pronouns, Futhark, Hellweg - 1.03.2018
In an overview the documentations for the projects Ego-Pronouns, Futhark and Hellweg
result in a redefinition of the Dutch words “Tuw”, “wut”, “Wodan”, “Fut”, “Heelweg”, the
German word “Hellweg”, and the French words “Rue d'Enfer” and “Rue de l'Enfer”.
• Over het ontstaan en de ondergang van.het Futhark alfabet - 1.03.2018
Het ontstaan en de ondergang van de runenalfabetten kan slechts met concessies aan de
nauwkeurigheid worden gereconstrueerd. De in dit essay ontworpen reconstructie baseert op
een tweedelig alfabet, waarin een sleutelwoord ᚠᚢᚦ (“fuᚦ”) geïntegreerd is, dat in de
Germaanse filosofie een belangrijke rol speelt. Dit sleutelwoord ᚠᚢᚦ (“fuᚦ”), dat
onveranderd in alle mij bekende Futhark-alfabetten op de eerste drie letterposities van het
alfabet teruggevonden wordt, is een leesbaar woord, dat verwijst naar de goden “Vut”
(Wodan) en “Tuw”, naar het persoonlijke voornaamwoord der 1e persoon dualis “wut” en
bijvoorbeeld ook het Nederlandse woordje “fut”, dat de levensenergie beschrijft. In het
Futhark alfabet wordt dit sleutelwoord direct voor het eigenlijke alfabet geplaatst, alhoewel
de letters zonder nadere toelichting ook tot het alfabet gerekend moeten worden. Deze
geheimzinnige werkwijze wordt nog versterkt door de moeite, die de ontwerper van het
Gotische alfabet moet investeren, om de letters voor het sleutelwoord zo goed mogelijk
onsamenhangend tussen de overige letters te plaatsen. Het doel van het Gotische alfabet is
elke vorm van relatie en betekenis van het sleutelwoord ᚠᚢᚦ (“fuᚦ”) te laten verdwijnen....
Decoding the Hellweg-names
• Die Etymologie der Wörter Hellweg, Heelweg, Rue d'Enfer, Santerre... 28.2.2018
• The Etymology of the Words Hellweg, Rue d'Enfer, Santerre... - Feb 27, 2018
Loess is classified as the most fertile type of soil which allowed the archaic farmers to grow
crops with a minimal amount of fertilizers. This important condition caused the densest
population in a belt of loess, which expands from the Belgian coastline, the southern part of
the Netherlands, the wide Munsterland valley between the German Ruhr valley up to the
Teutoburger Forest all the way to the Magdeburg Börde, where the loess in large typical
Ukrainian “Black earth”-areas Chernozemor extends toward the Black sea. This report
describes the etymological relation between the words Hellweg, Heelweg and the French
words Rue d'Enfer, Rue de l'Enfer respectively Santerre. The etymological root for the
Heelweg- and Hellweg-labels is „hail“ or „healthy“). The derivation is based on the runic
word Hila, Icelandic. Heill, “sound”, → healthy, Swedish “hel”, Danish “heel”, Gothic
“hails”, ahd. “heil”, ags. “hal”, English “hail”, “whole”. In analogy to Santerre (Latin:
„healthy earth“, „Terra sana“) the names Heelweg- and Hellweg refer to a fertile soil. Based
on the already existing names Hellweg the French people chose a French translation related
to „Enfer“, which refers to the hell (“inferno”) instead of „hail“ („healthy“).

The Kylver stone

• The Decoding of the Kylver Stone Runes - Uploaded by jwr47 on Feb 25, 2018
The enigmatic Futhark runes seem to have started from a genuine alphabet, which had been
designed to start with a header “IUÞ” (at the Kylver stone) respectively “ᚠUÞ” (at the other
versions of the Elder Futhark), to be followed by an alphabet-body “A R K G [W] H N I J P
Ï Z S T B E M L Ŋ D O”. The runic alphabet-body has been designed according to the
optimized rules for the optimal Greek and Roman alphabets, which open with a vowel “A”,
end with a vowel “O” respectively “U” and are mirrored in two halves (or wings) around a
central vowel “I”.
The central vowel “I” (or “Y”?) may be considered as a the axis of the world. For
similarities with other alphabets the alphabetic AIΩ-structure of the Futhark-body may be
related to the IAΩ-tradition of the archaic Mediterranean IU-piter and IHVH-cults. The
“IUÞ”-header of the Kylver stone probably directly correlates to the archaic IU-piter cult.
The “ᚠUÞ”-header of later runic alphabets correlates to the words such as WuoÞen (Voden)
and wit, respectively Þuw (Tuw, Tiw), futter, fodr, fud, foster, father, feed, fed-up, well-fed,
fat, food, fit, fathom, fetter, fasten, foot, and feast. Did the Goths really design this “IUÞ”-
header as their own Yod to describe a Deity (“Goth”) who created the world from one core-
word “IUÞ”, which had to be separated in a secret and sacred header of their alphabet?
• The Digamma-Joker of the Futhark - Uploaded by jwr47 on Feb 23, 2018
An overview of the runic inscriptions by Dieterich (1844) reveals three different classes of
words such as FUT*, KUT* and JUT*, which may be identified as word definitions for the
subjects (including the slaves), the elites (the Gothic “kings”), respectively non-categorized
words. I the Younger Futhark the characters letters ᛁ, ᚴ, ᚠ are designed to each consist of a
stave without twigs (ᛁ), with one (ᚴ), respectively two twigs (ᚠ). These three characters
represent the three consonants “J”, respectively “K” and “F” (or “V”, “U” or “W”). The
initial section “ᚠ-ᚢ-ᚦ” (Futh) of the word “Futhark” however merely contains a specification
of the FUT*-pattern. The other patterns KUT* and JUT* may be generated by replacing the
initial character “F” by “K” or “J”. The analysis reveals how important the Futhark's Futh-
core may have been in understanding the runic symbolism. The Futhark's Futh-core ᚠᚢᚦ is
 not a simple list of three individual characters, but also a keyword which is needed to
understand the symbolic cores of the runes. Probably the word ᚠᚢᚦ also symbolizes “Wut” as
a personal pronoun for the 1st person dual and simultaneously the sky-god Wut(an).
• One-Page Overview of Studies (and Vita)
• The Kernel of the Futhorc Languages - Uploaded by jwr47 on Feb 17, 2018
Germanic languages may have been founded on a nuclear wordlist, based on the Dutch core
words “fut” (English: “energy”) and “pit” (“the kernel”, “the seed”) and consisting of a
handful of elementary word definitions, which meet the core pattern F*T (derived from the
ᚠᚢᚦ-rune word). The keyword ᚠᚢᚦ “fut” is the initial phrase of the German runic word
“futhorc”. The most important proof for the impact of the ᚠᚢᚦ-core is the FuþiR-rune, in
which the fuþ-core refers to the elementary “food” “fat”, “fostering”, “father” and the
private parts (“vot”, resp. “fut”) and the copulation. In the core pattern F*T the initial
consonant “F” (just like any digamma) may be replaced by a V, W of P, whereas the central
vowel “u” may be replaced by any other vowel “a”, “e”, “i”, “o” respectively “oe”. As for
today the elementary wordlist which is derived from the “futhorc”-array consists of the
following English words (incomplete): wit, futter, fodr, fud, foster, father, feed, fed-up, well-
fed, fat, food, fit, fathom, fetter, fasten, foot, feast, Voden, resp. Tiw & Thor.
• Notes to the Book TIW - Uploaded by jwr47 on Feb 12, 2018
Abstract According to Udo Waldemar Dieterich the runes FuþiR and Faþir cover (1) birth
and raise, (2) fatness, (3) father, (4) food, (5) fostering, (6) madness, (7) female and (8) male
private parts, (9) sex, copulation. Additionally I include the word (10) fetter. These runes
FuþiR and Faþir probably refer to the first 3 symbols Fuþ of the Fuþark-array. The list of
Tiw-dictionary includes most of the FuþiR/ Faþir-symbols in some of the Germanic
languages, but only English language allows us to identify all 9 Fuþ-categories as integrated
inside FuþiR/ Faþir which are correlated to the “fuþ”-core in “fuþark”: (1) to feed up, (2) fat,
(3) father, (4) fodder, (5) foster, (6) wod, (7) fud, (8) butt, (9) futter, (10) fetter.
Most of these words had been listed in the vocabulary of William Barnes, who wrote a book
named TIW, which he had identified as the name of the god from which the Teutonic race
seem to have taken their name. 50% of the10 categories have been found in his list, but
probably for prudency (?) the private parts fud & butt (female resp. and male) and futter
(copulation) as well as “fat” and “feed up” are missing. The important entries “wit” and
“witness” (Dutch “weten”, German “wissen”, probably related to “wod”) are missing in
Barnes' view of the English as a Teutonic tongue.
• Von den Völkern, die nach dem Futhark benannt worden sind... – 9.02.2018
In a research of the Futhark-runes arrays 74 I noticed all variants scattered over Europe were
different except for the first three characters ᚠ , ᚢ , ᚦ („Fuᚦ“ or „Vuᚦ“) which always seemed
to be identical. Not even the fourth character („A“ or „O“) could be relied on, as even this
letter might be missing.
The study of the Futhark also unveiled a correlation between the personal pronouns of the
first person dual („Wut“ or „Wit“) and the sky-god („Tuw“ or „Tiw“), which had been
documented in the database for „forgotten words75.
I decided to skip investigations of the legendary leader Widowuto, but I decided to include
Grimm's references to „Vuodan“ (Woden) as „Vut“ in the Swiss canton Grissons.
Additionally Widukind or Wittekind and Svantovit are candidates for correlations with the
personal pronouns of the first person dual („Wut“ or „Wit“) and the sky-god („Tuw“ or
„Tiw“).

74 Designing an Alphabet for the Runes

75 Vergeten woorden | Taaldacht
 And of course this is not the first time a people may be named after an ego-pronoun
(singular) such as the Jauer people in a valley near the Swiss city of Chur, who are still
named „Jauer“ after their ego-pronoun „jau“ („I“)76.
The personal pronouns nominative 1e Person Dual („we two“) such as Wut, Wit, Vut, Vit do
not simply refer to the sky-god Woden and (in a reversed reading direction) Tuw, Tiw, but
also the initial three characters ᚠ , ᚢ , ᚦ („Fut“ or „Vut“) of the Futhark's runic array.
The initial phrase ᚠᚢᚦ also represents the core for the peoples' names Gotes, Jutes and Vides,
which have been derived from the core word ᚠᚢᚦ as it had been transliterated by the
corresponding dialect into „Got“, „Jut“, respectively „Vid“.
This thesis is to be proven by the quotations, which have been sorted and documented in the
following appendices.
• Designing an Alphabet for the Runes upload: 2/05/2018
The design of the runic arrays (sometimes also named “alphabets”) follows patterns, which
suggest that the designers decided to build the structure around a central global axis,
represented by a vowel “I”, which was to be considered as the most sacred pillar of the
world.
In the runic arrays the design started with the sacred names of the principal deities. The first
concept of the runic array started with a sky-god named Vut, to be followed by the larger
batch of normal characters, centered around the I-axis according to their statistical
frequencies and terminated by some additional extensions and terminating symbols.
This runic design concept may explain some religious details of the runes and archaic
Germanic philosophy.

The alphabets
• The Hidden Symbolism of European Alphabets.. 1/31/2018
From the very beginning I knew the most important letter had been the Yod, which also had
been given the central position of an axis inside the alphabet.
The alphabet had been designed as a well-thought concept by starting at a central foundation
focus, which has been expanded to the end with dedicated terminal vowels to the left and
right.
I understood this concept of alphabetic expansions also might have used the vowels as
synthesizing blocks for the linguistic fundamentals, especially for the prominent classes
gods, personal pronouns of the 1st person and words for eternity, law, scripture, matrimony,
etc. .
Some variants of the runic alphabets contain integrated phrases for the three Germanic sky-
gods (“Wuth-an”, “Thuw”, “Thor” - “þor”) and/or personal pronouns of the 1st person
singular (“Æ”, “IA”), respectively dual (“ƿiþ” or “ƿuþ”).
• Etymology, Religions and Myths - 1/17/2018
In the course of time religions and myths may be replaced by other myths such as laws,
money and historical records.
We also may alter language, replace obsolete structures such as gender and the grammatical
dual number by new and easier structures to accommodate the myths to larger communities.
Language however also contains a common core, including religion, in which the myths
partially may be kept alive.
This paper describes the common core, which may be considered as the minimal foundation
to keep the mythical machine alive.

76 The inhabitants of this Alpine valley are named «ils jauers» (English: «the Jau-Sayers»).
Etymology, Linguistics Study
• Notes to Guy Deutscher's "Through the language Glass - upload 1/7/2018
Genders indeed are a language's gift77, which helps us to interpret archaic religious symbols.
Genders also reveal the balance between the male and female components, which in archaic
societies were considered as antipodes.
In Germanic and Roman societies the sun may be considered as the most powerful “planet”,
which as a god ruled the world. In contrast to the Romans, who preferred the daylight the
Germanic and Celtic peoples always chose the nights (die Nacht) as their favourite time for
decisions.
Traces of the ancient female dominance may be found in the gender of the German words
for the sun (die Sonne) and the Night (die Nacht), whereas the Rome's symbols (the sun as
the male “Sol invictus”) represented the “male” power and male “Daylight” (der Tag) in
controlling society.
If the role of the colours and the genders in philosophy and language is understood (and
practised ?) the genders may stabilize societies – especially in reorganizing the equality and
balance in respect between the genders.
Without any knowledge of the symbolic foundation (of genders and colours) society will
drift into a turbulent “survival of the fittest”.
Without any knowledge of the basics of genders and colours the grammatical genders may
be abolished as a superfluous ballast, which may be thrown away.
• Another Sight on the Unfolding of Langu– 1/9/2018
Linguistic degradation and sophistication is considered as an unplanned series of events,
which occur to isolated words.
In the case of the personal pronouns of the 1st person dual and singular however there seems
to be a planned concept in which the personal pronouns of the 1st person are matched to
correlate to the Creator's and/or sky-god's Name.
The adaptation occurred in several stages and different roots (inside/outside of the Roman
Empire), which results in several generations of personal pronouns of the 1st person.

77As stated at page 215 in Through the Language Glass by Guy Deutscher (2010)
2017 The dual form
• Notes to the Finnish Linguistic Symbolis... – 12/9/2017
In Europe and a few external linguistic regions a correlation exists between the sky-gods'
names and the personal pronouns of the first person singular respectively dual, which
gravely influenced our philosophies and religions.
These correlations may vary in their coding systems which seem to have experienced
different evolutionary accelerations and velocities.
In the PIE-languages some of the earliest coding systems correlated the sky-gods' names and
the personal pronouns of the first person dual, which resulted in sky-gods' names such as
Tiw and corresponding personal pronouns of the first person dual Wit.
Another linguistic region of the Roman Empire correlated the sky-gods' names and the
personal pronouns of the first person singular, which resulted in sky-gods' names such as
Diéu and corresponding personal pronouns of the first person dual iéu.
A third linguistic category of the Uralic languages seems to have developed a coding system
which concatenates ancient philosophical cores such as “IU” or “EL” and the personal
pronouns of the first person “ma” to the sky-gods' names *Juma respectively *ilma.
These correlations between the sky-gods' names *Juma respectively *ilma and the
corresponding personal pronouns of the first person “ma” exist for the languages Finnish
(Jumala and Ilma), Karelian (Jumala), Estonian (Jumal), Erzya (*Juma), Moksha (*Juma), and
Komi-Zyrian (Ilma).
• A Modified Swadesh List – 12/9/2017
The grammatical dual (abbreviated DU) seems to have played a prominent role in the
development of Indo-European languages which as a thesis may be proven by the dual
character of the sky-god's name *Dyeus.
However the standard Swadesh list (which starts with the words I, You, We, this, that,...)
does not include the most prominent dual pronouns and at least from a historical standpoint
the standard list seems to be incomplete.
In order to demonstrate the impact of the DU the Swadesh list should be extended by
inserting the three etymologically leading elements (specified in English): (1) the sky-god
*Dyeus, (2) Ƿit (“us two”) and (3) Ȝit (“you two”).
According to Jacob Grimm the duality Ƿit (“us two”, spoken “Wit”) and (3) Ȝit (“you two”,
spoken “Git”) is characterized by the trailing letter “t”.
On a local scale the corresponding sky-gods' names have been specified as Tuw, Tiw,
respectively Wuotan, Wōden, Vut, Wêda, etc...
In Latin and Greek the religious symbols of duality and the DU have been eliminated at an
early stage, but survived in the languages of the surrounding territories. Especially the old
writings in the border regions of the Roman Empire reveal characteristic symbols for duality
and the DU.
Outside the borderlines of the Roman Empire the barbarian (modified) Swadesh List is ruled
by the dual (1) sky-god *Dyeus, (2) Ƿit (“us two”) and (3) Ȝit (“you two”).
Inside the Roman Empire the reconstructed DU in the Latin Swadesh list may demonstrate
the common symbolism of the IU-vowel combinations in Ju-piter, ius, iustitia, just, iugum,
etcetera.
In both the “official” and the “modified, barbarian” Swadesh list the priority of the personal
pronouns of the 1st person singular respectively dual form had a considerable impact on
language and philosophy.
Most of the impact of the DU has been suppressed by the illiteracy of the barbarian people
and the absence of written documentation. This paper describes the concept of
reconstructing the original historical etymology.
The impact of the dual form
• Capita Selecta for the Dual-Number Form - 12/6/2017
The dual (grammatical number), in this paper abbreviated as DU, may be considered as the
most significant manifestation for dual religions in Indo-European languages. In some
languages such as Germanic languages the DU has been lost in various fields1 and now
concentrates on personal pronouns, which may suggest the disappearing monument stick to
what Morris Swadesh (1909 – 1967) considers the 3 most important words: (1) I
(Pers.Pron.1.Sg.) (2) You (2.sg! 1952 thou & ye) and (3) we (1955: inclusive) Swadesh list.
In a certain sense these personal pronouns and the name of the Creator God seem to be
correlating in a great number of Indo-European languages, which has been documented in A
Paradise Made of Words.
This overview however reveals a remarkable difference between the languages which had
been included in the Roman Empire, in which the divine Name had been correlated to the
ego-pronoun I (Pers.Pron.1.Sg.). Outside the borders of the Roman Empire the divine Name
correlated with Wit (the Pers.Pron.1.Dual).
In a number of cases such as IU-piter and Tuisto the vowel structures of the Indo-European
divine Names and the ego-pronouns have been interpreted as dual structures.
• A Paradise Made of Words - 11/30/2017
The consonants and the vowels in the sky-god's name “Dyaus” may be interpreted by
analysis of the names' variants, which need to be categorized as “barely influenced by
Roman civilization” and “intensely influenced by Roman civilization”.
In the regions “intensely influenced by Roman civilization” the personal pronouns of the 1st
person singular are simply composed by the vowel-word “eternity”, which eventually may
be extended by leading or trailing consonants.
In the regions “barely influenced by Roman civilization” the personal pronouns of the 1st
person dualis such as Ƿit (Wit) / Ȝit (Git) may be found by mirroring the name of the sky-
god Tīw, respectively Tīg.
The leading consonants “D” in “Dyaus”, “T” in “Tyr” and “Z” in “Zeus” or “Ziu” may be
considered as symbols for the dual character of the sky-god. The trailing consonant “S” may
be interpreted as an extension for “S” = “the son” for the younger divine generation. Both
consonants may be skipped, e.g. in IU-piter.
The Vowels Y, A,U or simplified I, A, U symbolize eternity, which in most PIE-languages
has been composed by a long series of long vowels.
In the transitory dialects (such as Savoyard, Sardinian and Walloon) the ego-pronoun
(singular) often reveals similarity to the sky-god's name.

The mirror between Tuw and the dual “we”-pronouns

• The Sky-God Names and the Correlating Personal Pronouns - 11/12/17
The consonants and the vowels in the sky-god's name “Dyaus” may be interpreted by
analysis of the names' variants, which need to be categorized as “barely influenced by
Roman civilization” and “intensely influenced by Roman civilization”.
In the regions “intensely influenced by Roman civilization” the personal pronouns of the 1st
person singular are simply composed by the vowel-word “eternity”, which eventually may
be extended by leading or trailing consonants.
In the regions “barely influenced by Roman civilization” the personal pronouns of the 1st
person dualis such as Ƿit (Wit) / Ȝit (Git) may be found by mirroring the name of the sky-
god Tīw, respectively Tīg.
 The leading consonants “D” in “Dyaus”, “T” in “Tyr” and “Z” in “Zeus” or “Ziu” may be
considered as symbols for the dual character of the sky-god. The trailing consonant “S” may
be interpreted as an extension for “S” = “the son” for the younger divine generation. Both
consonants may be skipped, e.g. in IU-piter.
The Vowels Y, A,U or simplified I, A, U symbolize eternity, which in most PIE-languages
has been composed by a long series of long vowels.
In the transitory dialects (such as Savoyard, Sardinian and Walloon) the ego-pronoun
(singular) often reveals similarity to the sky-god's name.
• Architectural Symbolism - 07/17/17
Alberdingk Thijm had been convinced that a lost symbolism had caused the differences
between twin towers in various French Gothic cathedrals. According to Thijm the “lost”
symbolism had been based on “David's Tower” (Turris Davidica) in the Song of Solomon
4:4 and the “Ivory Tower” (Turris eburnea) in Song of Songs 7:4.
The architect Pierre Cuypers had been inspired by the symbolism in the Chartres Cathedral,
which has been equipped with a “graceful” 105m high southwest-tower and an “armed”
113m high northwest-tower, which results in a height ratio of 1,076.
Thijm convinced Cuypers to study this symbolism for Eindhoven's St. Catharine's Church
(building phase 1859-1867), in which the design resulted in an asymmetric western tower
design with an extension height level of 43m for the David Tower and 38,8m for the St.
Mary Tower, resulting in a height ratio of 1,0824. The towers' structure is asymmetrical but
both towers reach equal heights (73m).
Both the height ratios of the Chartres Cathedral (1,076) and Eindhoven's St. Catharine's
Church (1,0824) are comparable to the average height ratio's for human male and female
adults, but there is no evidence any of the churches' designs had been chosen for the human
body's height ratio as a symbolism.
The architectural symbolism is one of the typical symbolic elements in architecture and may
be compared to the knot-pillars, the color codes in temples' colors, paintings, flags and
clothing, symbolism in linguistics.
Today however the historians suggest the differences between the churches' twin towers
mostly have been caused by financial shortages and Thijm's interpretation of architecture
had been erroneous.
• The Nuclear Pillars of Symbolism - 10/28/17
Unimpressive words are carrying the load of symbolism languages. Originally the Tuitsch
people felt committed to the sky-god Tuitsch, but lost the divine power at the arrival of
Roman armies and Christianity. The Germans however saved their pagan gods by
integrating the pedigree of their ancestors in the Biblical extensions. Legends helped the
people to conserve their historical records.
Divine names such as Tuitsch were not the only pillar in European languages. On an
European scale other symbolic cores had been composed from vowel-combinations which
symbolized eternity and could be considered as nuclear element in linguistic symbolism.
I noticed the words for eternity had been chosen close to the vowel-combinations for the
river names Aa - Ae – Die - Ee – IJ. Some of the East-Frisian names even shared the word
Ehe for the river-names and for “matrimony”.
Originally Dutch words such as “eigen” had been spelled as “eygen”. “Iemand” had been
spelled as “yemand” and “ieder” as “yder”. The original spelling intended to isolate both
vowels from each other and seemed to have forced the speakers to spell each vowel as a
long isolated individual sound.
I also noticed a strange phenomenon which concentrated the short nuclear words such as æ
near the coastlines of the ocean and the seas, whereas the long nuclear vowel-combinations
such as iéu are found near the high Alpine mountains.
 In order to generate a divine name for a Latin-based language we would normally have to
insert a genuine personal pronoun of the first person singular between a leading character D,
Z, Th or Þ and eventually the trailing character S. In Provencal language for instance the
divine name Diéu will be generated by D and the pronoun iéu.
For a non Latin-based Germanic language the name of the sky-god (such as Tuw) is found
by reversing the personal pronoun (such as Wut) of the 1st or 2nd person in dual form.
Savoy, Sardinian and Walloon dialects often reveal an intense similarity between ego-
pronouns and the corresponding divine names. In these regions the divine name seemed to
be correlated intensely to the ego-pronoun. Obviously these transition regions filled the
border areas between two mayor linguistic territories such as French-Dutch (→ Walloon),
French-German (Savoy) and French-Italian (Sardinia).
A rule for South-European dialects (French, Provencal, Italian, Iberian, Swiss) to generate
the divine names (Dieu, Dio, Dios) by concatenating “D” and the corresponding ego-
pronoun may have been introduced at the time these languages lost their dual forms.

The role of the dual form

• The Role of the Dual Form in Symbolism and Linguistics - 10/17/17
The concept of eternity had been based on vowels, which originally had to be long and
individually uttered vowels.
The Greek word for eternal was a pure vowel sequence: αει or even αιει which had been
abbreviated to the Old-English word æ. Æ symbolized law, scripture and ceremony, custom,
marriage and all of these important mechanisms depended on stability and eternal
characteristics.
The vowel word “æ” symbolized eternity and for some Danish and Norwegian dialects also
a personal pronoun of the 1st person singular.
Most of the divine names (Dyaus, Dyeus, Diéu, Dïou, Dio, Deus, Diu, Theos, Tuisto, Tiu,
Ziu, Zeus) started with a “D”, “Th”, “Z” or “T”, which represented the duality, which as a
trailer is found in the Dutch dual-pronouns of the 1st or 2nd Person Wit or Wut (“us two”)
and Jit or Jut (“you two”).
At least two generic formulas are ruling the generations of divine names:
-- Divine name = “D” + ego-pronoun ( + “s”4)
-- Divine name = Reverse the dual-pronoun of the 1st or 2nd Person
The second formula refers to the divine names Tiw or Tuw corresponding to the old-Dutch
pronouns Wit or Wut (“us two”) respectively to the divine names Tij or Tui corresponding to
the old Dutch pronouns Jit or Jut (“you two”).
In old-English the corresponding dual-pronouns of the 1st or 2nd Person are ǷIT (“us two”)
and ȜIT (“you two”), which also refer to a trailer consonant “T”.
In analogy to the Claudian letter “Ⱶ” and the intermediate Greek vowel “Y” (ranging
between the I and U) the name Tyr probably may also be interpreted as Tiur or Tuir. In a
similar way Wycliffe's ego-pronoun Y also may be interpreted as a “UI” or “IU”-
combination.
• The Central Symbolic Core of Provencal Language - 10/07/17
In Provencal language four elementary verbs (to say (dire), to be (être/estre), to laugh (rire)
and to see (voir/veire) conjugate according to the pattern *iéu in which the wildcard * is to
be replaced by a letter d, s, r, or v.
In Provencal the expression “I say” is translated as “diéu”, which is equivalent to “Diéu“
(God).
 The Dutch, German and French root expressions IE, JE respectively JA represent eternity
which is correlated to the elementary Provencal core element “iéu” in Diéu (God), in the
ego-pronoun iéu (“I”), in diéu (“I say”), siéu (“I am”), riéu (“I laugh”) and in viéu (“I see”).
In the Mediterranean, Romansh, Provencal, Italian, Spanish, Catalan and French dialects the
symbolism of the ego-pronouns iau, iéu, jau, jeu, jou, eau, iau, ia, io, iu, eu, je, jo, ju,… is
based on the same Dutch, German and French roots expressions IE, JE respectively JA
representing “always” / “eternity”.
Especially in the neighborhood of episcopal centers such as Chur (Switzerland) the divine
name may have been reset to a required standard word.

The masking language Old-Greek (in Dutch)

• The Masking Language Old-Greek - 09/21/17
As a summary this paper concentrates on the vowel triad I,A,U and the extended versions
I,A,E,O, U respectively A,E,H,I,O,U,Ω, which originally up to the Greek Axial Age (the
pivotal age around 500 BCE) as I,A,U may have been a common core for divine names,
ego-pronouns, various important words (for eternity, law, contracts, vows and matrimony)
and conjugations. From Greece some of these vowel cores jau, iéu and iòu may have
emigrated by sailing to Massalia and surviving linguistic deterioration in the Alpine regions
of the Chur region in Switzerland and the French Provence.

The origin of long vowels (in Dutch)

• Over Het Ontstaan en Het Verval Van de Ego-pronomina (ca. 19.5.2017)
Om dit proces te illustreren ga ik uit van een perfecte impulsvorm, die de primaire vocalen
als blokvormige signalen afbeeldt. De lange klinkers worden als
-- î = iii, met de hoge klank en spleetvormig samengeknepen lippen (rode symboolkleur)
-- â = aaa, met de volle klank van een geheel geopende mond (gele symboolkleur)
-- û = uuu, met de lage klank en rond getuit samengeknepen lippen (blauwe symboolkleur)
afgebeeld

The iéu-conjugations in Provencal language

• The Etymology of the Earliest Vocabulary (ca. 19.4.2017)
Provencal contains some strong correlations between the ego-pronoun (iéu), the divine name
(Diéu), the iéu-conjugations diéu (I say), siéu (I am), viéu (I see) of verbs and some
fundamental words such as fiéu (son), viéu (alive), siéucle (century)1. I noticed the
remarkable identity for the words for God (Diéu) and “I say” (diéu).
In Provencal there is a strong correlation between the vowel roots for “Diéu” and “siéu” (I
am). As in Hebrew these Provencal words seemed to have been chosen to match to each
other.

The iéu-suffices in 90 Provencal verbs

• The Symbolism of Long Vowels (Scribd) (ca. 19.3.2017)
This time I concentrated on the conjugation of the verbs for which I had discovered a fine
database1 full of circa 90 verbs. It turned out to an archaeological treasury of iéu-suffices in
the conditional and imperfect conjugations. Some of the iéu-suffices even spread into the
present conjugations.
The lists clearly revealed the immense power of the ego-pronoun, which may eventually
 dominate all other words including the divine names.
Morris Swadesh intuitively seemed to have been right in placing the ego-pronoun on the
first position of the most important words in all languages, although he may have suppressed
the sky-god's Name Dyaus, who also provides us with a genuine iéu-core.

The Hebrew triconsonantal root of Adam's language (in Dutch)

• De Geheime Klinkers in de Oertaal Van Adam (ca. 19.2.2017)
De oertaal van Adam baseerde op een degelijk fundament van drie consonanten, die als
pijlers de taal moesten dragen. Alle nieuwe woorden werden daaruit afgeleid. Het proces is
in de Sefer Jetzira beschreven. Het Tetragrammaton (Yod He Waw He) baseert kennelijk op
de radicaal Hebrew triconsonantal root ‫( היה‬h-y-h), maar past vele eeuwen later uit het
lijstje de eerste drie leesmoeders (hee waw jod) toe. Daarmee kunnen een groot aantal
permutaties van diverse klinkers (i ā ē ō) worden gevormd.
De ware naam van de Schepper bestond dus uit klinkers maar was aanvankelijk
onuitspreekbaar, omdat deze door medeklinkers waren vervangen. Waarom de Schepper de
eerste mens met een dergelijke geheimschrift heeft uitgerust werd geheimgehouden.
2016 Keywords (Dutch: Sleutelwoorden)

The impact of too high and too low concentration of keywords

• Over de Juiste Dosering Van Sleutelwoorden (ca. 19.10.2016)
Te hoge doses en te lage doses van sleutelwoorden kunnen tot complicaties leiden. In Schlaf,
meine Liebe beschrijft de IJslandse auteur Andri Snaer Magnason de inflatoire verliezen van
het Engelse woord “liefde” (“love”), dat ook voor kip met appelmoes en gebakken
aardappelen wordt gebruikt.

The origin of language (De oorsprong van de taal)

• Over het ontstaan van de taal Published 07 / 24 / 2016
In zijn autobiografie “Dichtung und Wahrheit” beschrijft Johann Wolfgang von Goethe in
het tiende boek hoe hij door Johann Gottfried Herder op de vraag naar de “Oorsprong der
talen” (1770) werd gewezen.
Al op de eerste pagina van “Ursprung der Sprache” gaat Herder ervan uit, dat de taal een
uitermate ongeschikte codering voor de spraak is. Uit de geschreven taal kan men
onmogelijk een spreektaal reconstrueren. Ook Goethe beschouwt de geschreven taal als
inferieur aan de gesproken taal.

Shakespeare's definition of Iago and Jonathan Swift's Yahoo

• From „I Am That I Am“ and “I Am Not What I Am” to „Yahoo“ Published 05 / 15 / 2016
Shakespeare explicitly defined Iago as an antithesis of God by explaining Iago's character as
“I am not what I am”.
Jonathan Swift describes the Yahoos as “Hnea Yahoo” (not-Yahoos, an antithesis of God).
According to Irving N. Rothman1, Swift described the Yahoos as Hnea Yahoo, and
Rothman claims the word Hnea, if read right-to-left as Hebrew is read, is the word ayn, or
not. “Those beasts are the opposite of God and the antithesis of God,” he said.
These vowel-rich names have been based on IAΩ. Jehowah is the all vowel (7-vowel)
construct for the divine Name. AEIOU is emperor Frederick III's device consisting of the 5
Roman vowels.
IAΩ is the original vowel triad which had been selected as a foundation for the divine Name
and generally all important words in any Indo-European language, including the ego-
pronouns and the words for law, marriage, eternity, etc..
2015 Synthesis Phase – Counterfeiting (2)

Synthesis of Counterfeiting methods (in Religion and Economy)

• A Portrait of the Student as a Schoolboy - Uploaded 11/12/15
As a child we may be accustomed to believe stories, which are told by trustworthy people.
We consider these as the truth, although the trusted relation often results in a trap, because
the truth for its timidity seems to veil itself by hiding behind a scenery or a Potemkin
village.
• Five-Teen - Uploaded 11/04/15
In retrospect it became clear how I learned to optimize thinking. It took me 50 years to find
out how the word “fifteen” or to be precise “five-teen” influenced my life.
• Technology of the Blushing Subjunctive Mood - Uploaded 10/28/15
This shameful “blushing subjunctive” compensates for the dishonored job of idealistic
journalism, in which editors and writes are forced the publish lies and manipulated reports
or wisdom, unscientific definitions and bad statistics. And any time you read and identify a
shameful “blushing subjunctive” you know there are censors waiting to put such journalist
in jail or to send them away into oblivion and a jobless existence...
• The Glass Bead Game as a Scenario for the Crash of the Fiat.. 78- Uploaded 09/24/15
Studying these biographical characters I understood the three protagonists represented
human failures in efforts. Especially I understood the trio represented central bankers and
politicians, who started as rainmakers to summon the monetary rain falling, but failed and
used to be forced to offer themselves as a sacrifice for the good of the tribe. In the French
revolution these bankers had been guillotined.
Hermann Hesse could have stopped here, but he added two extra biographical elements. The
second character is the confessor, who represents the reciprocal confessions of the central
bankers and politicians, who allow themselves to be cleaned up after monetary crashes and
catastrophes. The crashes cannot be avoided or repaired, but by confessions the rainmakers
may be spared, kept alive and be sent into cultivated pensions (rated at $250k for a first
post-Fed speech).
• The Keyword „Surprise“ in in Th. Wilder's “the Bridge of Saint Louis. - upload: 07/12/2015
This version fortunately had been followed by an analysis by Helmut Viebruck, who claims
that Thornton Wilder uses explicit verbal expressions to control our interpretation of the
novel's text. He also gives some samples of the keyword's usage.
The explicit keyword Helmut Viebruck specifies is “surprise”, which in English language
may be used in various ways for passive and active actions. In other languages the word
“surprise” may translate to different wordings, in which Thornton Wilder's concept may be
lost. And unfortunately German also uses different translations for “surprise”, which invited
me to read the book in its original version English.

78 German version: Das „Glasperlenspiel“ als eine Metapher für das monetäre Fiat
Additional Color Symbolism
• The Colors at the Main Gate of the Mainz Cathedral - uploaded: 06/15/2015
At the northern side of the Mainz Cathedral the main entrance provides access to the main
market of the city. The bronze doors have been cast around 1000 AD and the surrounding
pillar section has been dated 1200AD.
Next to the bronze doors we may identify two pillars with Corinthian capitals. The pillars
have been replaced in earlier eras. One of the pillars has been painted black, the other one
red. Originally both pillars had been made from black slate.
The red and black color contrasts of the painted pillars suggested to investigate the traces of
red color at the former pillars at the Würzburg cathedral, which I had discovered a few
months ago. Mainz and Würzburg are being connected by the river Main and of course the
color symbolism of the pillars might have been synchronized around 1200AD.
• The Symbolism of Yellow in Painting the Apostles - uploaded: 06/12/2015
In El Greco's Pentecost St. Peter and St. Paul seem to have been grouped as the male
antagonists around St. Mary and are communicating by gestures.
• Vincent Van Gogh's Complementary Color Symbolism - uploaded: 04/27/2015
In a letter to his sister Wil, van Gogh compared the fundamental harmony of chromatic pairs
that together "shine brilliantly" to a human couple declaring, the colors "complete each other
like a man and woman.".
Vincent's samples of pairs illustrate his expressive idea of chromatic pairs. The finest
samples of red & blue color symbolism may be found in Courting couples in the Voyer
d'Argenson Park in Asnières (1887, Paris), Two Lovers (Walking Couple) – (1888, Arles)
and Couple Walking among Olive Trees (Saint-Remy, May 1890).
• The Pancreator's Colors - uploaded: 04/08/2015
Purple and scarlet represent male nouns, whereas blue violet represents a female noun.
These gender references suggests to link shani and argaman to male and tekeleth to female
elements. The fourth color “white” does not really show up in all translations. In the Luther
bible I found a reference to “white” for Exodus 25:4 and highlighted the word (weiß for
white) yellow.
• Notes to the Paintings "Sorrow" and "Madonna" - uploaded: 02/27/2015
Once again I decided to start a series of paintings, two of which started as female faces.
These experiments are aiming at learning to express compassion.
First of all I had to create a drawing which – titled sorrow – seemed to concentrate on the
blurred eyes. I used my fingers to spread the gray tones.
In order to conserve the image I conserved this pencil image with some hairspray. The
background is formed by a thin layer of dark umbra oil color.

Overview (and Access tool)

• Overview of JWR's Document List - Uploaded 01/18/15
providing reading access to all documents
Miranda & Goethe
• Miranda's Conversation With Goethe in Weimar - Uploaded 01/16/15
In a letter dated 1792 Francisco de Miranda describes count Simon Romanovich Woronzoff
his motivations for using the colors yellow, blue and red in the flag design for the Flag of
Colombia. The conversation has been dated in the wintertime 1785 in Weimar, Germany.
• Formula to Generate the Divine Names From Ego-Pronouns - Uploaded 01/05/15
Some of the ego-pronouns are following the rules for generating divine names by the
formula: <The Divine Name> = (“D” &) <the relevant ego-pronoun> & “s”
This rule had been identified from numerous Mediterranean languages and dialects.

The study of German and Walloon Dialects

• Notes to the German Dialect-Words for the Ego-Pronoun "I" - Uploaded 3.1.2015
The German dialects often reveal an impressive variance in the dialect-words for the Ego-
Pronoun („I“). The following variants have been found at Wiktionary's entry “Ich”- dialect
variants. The words for Tuesday often carry the local divine names, mostly Tiw (or maybe
Tuisto respectively Tuisto), Tir or Ziu (Zeus), sometimes also Ares respectively Mars. Of
course these days and/or gods may also refer to the planets (Jupiter, respectively Mars).
• Notes to the Walloon Dictionary - Uploaded 2.1.2015
Walloon is a most interesting source of vowel correlations, because with the help of Walloon
we may understand why the “Dj”- or “Di”-initiations may be understood as vowel
structures, representing “j” or “i” respectively the “G”-initial as an equivalent of “j”. In this
language the “Dj” or “Di” is a vowel, which is related to the “i”.
2014 Synthesis Phase – Linguistics (1)

The study of Sumerian Cuneiform, Gothic, Manx, Danish, Oscan

• Notes to the Basque Dictionary - Uploaded 12/28/2014
A language isolate, Basque is believed to be one of the few surviving Pre-Indo-European
languages in Europe, and the only one in Western Europe. Therefore the investigation of the
history and structure of the Basque lexicon is intriguing. I concentrated my study on the
symbolism in the divine names, the words for Lord, Father & Mother, eternity, water, the
ego-pronoun, the days of the week, etc.
• Notes to the Vowels A, I, U - Uploaded 12/28/2014
From Sumerian hieroglyphs we may identify the correlation between the words for
“mother”, “house”, “I” and the divine symbol for Sumerian “An” or Akkadian “Ilu”. The
divine symbol Dingir both symbolized the words Ia'u or Ya'u respectively the ego-pronouns
Ia-a-ti or Ya-ti.
• A New Language is Being Born
The first written language may have been designed in Sumer, which had been located in
southern Mesopotamia. This manuscript suggests a logical linguistic design-phase in which
core-words may have been chosen in a chronological sequence. The origin of the “ego”-
words may have been founded in Sumer, where more than 5000 years ago the writers
transformed the archaic hieroglyphics into cuneiform scripture .
• Overview of the Sumerian Word-trees for “Grandfather"
Inspecting the ePSD (→ Sumerian Sign-name Index) I discovered there were three different
trees for the word “grandfather”,
• The Sumerian “Water”-Codes - Uploaded 12/10/2014
Inspired by John A. Halloran's Proto-Sumerian Language Invention Process I analyzed the
Sumerian “Water”-Codes for Offspring, which all seemed to have been based on the basic
one vowel-word “a” (water).
The first design had been the simplest and easiest trace a → aya → ayaya developing from:
“a” (“seed-water”) via “aya” (“father”) to “ayaya” (“grandfather”).
• Notes on a Gothic Glossary
Studying Gothic language is quite educative as it reveals much illustrative etymological
effects.
First of all the English expression Gothic is erroneous and should be altered to Gotic, as the
form Gut in Gut-þiuda shows, that the th of the English Goth and of the German Gothe
stands incorrectly for t.
Special characters usually may have played an important symbolic role in any language.
This role may be derived from the words, which had been designed as their mayor
representatives. One of these archaic ideas has been Aƕa (water stream), in which the
character ƕ may have been defined to achieve perfect symmetry between the left and the
right side of the word.
• Notes on a Gaelic – Manx Dictionary - Uploaded 12/5/2014
Analysis of the Gaelic Dictionary and other papers reveals interesting details for symbolism
in this Gaelic Manx language.
In Manx the divine name is “Jee”, in the vocative written as “Yee”.
 In Manx the ego-pronoun is “mee”, which also is translated as “month”, which may refer to
an ancient lunar religion based on a moon-god. The emphasized ego-pronoun “mish” may be
correlating to German “ich”. The word Lhiam is understood as “my, with me”.
• The Strange Link Between Sumerian A & E-Words and Scandinavian Æ-Words 12/1/2014
The simplest words are the 1-vowel words, which exist in archaic Sumerian and ancient
Scandinavian dictionaries.
In The Proto-Sumerian Language Invention Process John A. Halloran claims that earliest
words had been designed as vowel-only words (e.g., a, → 'water')
• Notes to Oscan and Other Italic Languages - Uploaded 12/1/2014
This essay is part of the analysis of correlations between etymological and religious
symbolism of the ego-pronouns, the divine names and the words for eternity.
In Oscan the special characters Í and Ú for the long vowels of [i:] and [u:] have been added
to the alphabet.
The Oscan ego-pronoun “íív” preserves the typical “IU”-core of Jupiter and YHWH, which
may carry the symbolism for the archaic philosophy. Also the personal pronouns tiium
(“you”), iusc (“they”) and iúkleí (“day”) are using IU-cores.
In Sicilian the ego-pronoun is IU, which matches to the Oscan ego-pronoun “íív”.
• The Role of Ego-pronouns in the Creation Legend - Uploaded 11/28/2014
The points of resemblance between Zoroastrianism and Judaism, and hence also between the
former and Christianity, are many and striking. Both religions obviously share the creation
in six days and the deluge history.
Some other studies revealed these events may have influenced etymology. Especially the
ego-pronouns (the personal pronoun of the first person singular) had been linked to the
creation legend by using ego-pronouns such as “adam”, “man”, “mæn” and even “Dji” or
“ieu” as a scattered parts of the Provencal deity “Dieu”.
• Etymology for the Name Dyaus (Concept) - Uploaded 11/25/2014
In the course of studying the ego-pronouns I discovered the cuneiform old-Persian ego-
pronoun “adam”, which directly correlated Persian ‫“ من‬mæn”, the Turkish ego-pronoun
variants “мен”, to the creation legend in which the first “man” Adam had been created. Due
to its vocal similarity the Sanskrit ego-pronoun aham1 may be correlating to “adam” and to
the creation legend as well.
I interpreted European ego-pronouns such as the singular letter Neapolitan, Norsk and
English vowels “i”, Wycliffe's “Y”, the Scottish, Venetian “a”, the Icelandic “e”, the
Albanian “u” and the Danish “æ” as deteriorated versions of the long variants like the
Provencal ieu, the Jauers' jau, the Macedonian jac (jas), the Italic iou and the German ih,
which in shortened versions are known as French “je”, Slavic “ja” and Italian “io” or
Spanish “yo”.
These ego-pronouns all seemed to correlate to the creation legend in which a first human
being Adam or Man, had been created as an image “yau” (the basic ego-pronoun) of the
divine creator, the sky-god “Dyaus”.
• Notes to the Cuneiform Old-Persian Scripture - Uploaded 11/25/2014
In the course of studying the ego-pronouns I discovered the cuneiform old-Persian ego-
pronoun “adam”, which directly correlated Persian ‫“ من‬mæn”, the Turkish ego-pronoun
variants “мен”, to the creation legend in which the first “man” Adam had been created. Due
to its vocal similarity the Sanskrit ego-pronoun aham may be correlating to “adam” and to
the creation legend as well.
 In this paper I analyzed the cuneiform words of old-Persian scripture, which has been
documented in Old Iranian Online: Old Persian: Master Glossary.
The most interesting words of the Old Iranian cuneiform "syllabary” are the old-Persian ego-
pronoun “Adam” (“I”), its accusative “mām” (“me”), the you-pronoun “tuva” (“you”), the
equivalent word for “Eve”: “Jīva” (“Life”), and Baga (“God”).
• History of the Ego-pronouns' Etymology
My etymological studies concentrate on the evolution of ego-pronouns, which ultimately
seem to have been arising from divine names.
The etymological mechanism had been analyzed in a great number of individual
manuscripts, each concentrating on a dedicated topic.
The idea, that some vowel-structures may have symbolized a set of antipodes also suggested
to consider some color pairs as sets of colors. Colors therefore have been included in this
study.
Recently I decided to list these topics for better overview and searching the web-links. In
this overview the documentation has been rearranged to form a structured documents' tree,
which allows me to find patterns and links.
• Proceedings in the Pronouns' Etymology (Summary)
My etymological studies concentrate on the evolution of ego-pronouns, which ultimately
seem to have been arising from divine names.
The mechanism had been analyzed in a great number of individual manuscripts, each
concentrating on a dedicated topic. Recently I decided to listed these topics for better
overview and searching the web-links.
I concentrated the search-keys and reduced the documents according to relevance.
Downloads and external access frequencies as well as comments and like-signatures
virtually have been annihilated since September 2014. The Scribd-documentserver is being
reduced to a private data storage.

Etymology
• An I, Which had been Copied from the Word - Uploaded 11/19/2014
An inspection of ego-pronouns reveals that the oldest layer of ego-pronouns had been based
on the first human being „Adam“ (мен → „men“, respectively „mæn“ → „Mannus“, or old-
Persian „adam“). The names „Adam“ and “Men” in the ego-pronouns and „Mannu“ in the
Sardinian divine names „Babbu Mannu“ & “Mere Mannu” are signaling a correlation
between the ego-pronouns and the creation legend(s).
Ego-pronouns such as Sardinian DÉU are corresponding to the divine name DÈU. The
majority of all modern ego-pronouns consists of vowel combinations or scattered parts of
the names of a sky-god Dyaus or its derivatives such as Deus and Zeus.
From the ego-pronouns at border areas the typical „D“- respectively „Z“-derivatives such as
Walloon „dji“, the Savoyan „de“, „d'“, „zheu“, The Sardinian Ego-variants „dego“, „ego“,
„zeu“ and „dèu“ indicate the preservation of less deteriorated versions of the ego-pronouns.
The ego-pronouns belong to the most frequently used words and tend to deteriorate towards
single vowel versions in busy and densely populated trading areas (such as England,
Norway, Venice, Naples). Therefore the ego-pronoun deteriorated to “i” in Naples, West
Norway, Scotland and England, to “a” in Scotland and Venice, to “e” in Iceland, to “u” in
Albania, to “æ” in Jutland and west-Norway.
 • Etymology of the Genesis Legend
Creation legends describe the separation process of heaven and earth, day and night, man
and woman. In this creation process language supports the creation process by introducing
antipodes.
Does language repeat the creation process and symbolize the separations with linguistic
tools?
The creation process has been based on the dot-letter Yud (in Greek: the iota), from which
all other alphabetic letters and the composed words had been synthesized.
Even the teachers, such as Joseph Heinrich begin their reading lessons with the smallest
letter, the vowel “i” and teach reading and writing at the lower case cursive letters79: i, n, m,
u, e, ei, eu.
• Genesis Starting as the Vowel Word AEIOU - Uploaded 10/28/2014
The painting "Genesis Starting as the Vowel Word AEIOU" symbolizes a synthesis between
the world's creation as a design of a letter Jot, a set AEIOU of vowels, an alphabet and a
written script.
Especially the (included) old German Kurrent script reveals a set of handwriting letters,
which may have grown from multiple and variable extending one letter (Jot).
The basic principle probably may have been derived from Hebrew scripture and the
designers of the old German Kurrent script must have been scholars in ancient literature and
writing.
The color symbolism for the painting has been copied from my own, old school's notebook
and symbolizes alternating symbolic colors in medieval, “illuminated” scripture.
And having found the ancient Kurrent script lessons in old Austrian schoolbook I decided to
synthesize (1) the generation of scripture from Jot and (2) the color symbolism of the
creation legend in an oil-painting.

Overview of the Synthesis Phase

• A recursive concept for the Biblical Genesis - Uploaded 10/20/2014
In the Scandinavian alphabets the Æ-vowel seems to have enherited the Hebrew Yod's
symbolisms, which concentrate on including a subset of vowels to represent the male and
female components of the creation process. The subset is male A and female E in the Æ-
structure and a male I, a crown O and female U in the Yod-structure. The IOU-root is also
shared by the Roman deity Jupiter.
The Æ-vowel as well as various Yod-structures have been used as ego-pronouns such as I in
English, Æ (and also Eg, e, æg, æi, æig, jeg, ej, i) in Scandinavian dialects and IOU
(Aromanian, from Vulgar Latin *eo, from Latin ego) in Swiss dialects such as Romansh.
The word nought describes the “nothing” from which the creation started as a derivation
from Old English nōwiht, a negation (ne + ōwiht) of aught, which refers to Old English āht,
from ā (“always", "ever”) + wiht (“thing", "creature”).
Wycliffe's Nyyt (cognates: Greek nuks "a night," Latin nox) obviously is a negation of Liyt
(cognates: Greek leukos "light," Latin lūx). The “yy” or “iy”-vowel combinations in Nyyt
and Liyt may have been understood as IU-combinations.
The sun and the moon have been used to represent the male and the female elements in
matrimony. Matrimony involves the symbolic mating of the vowels shuruk (female, the
moon, left column, U) and chirik (male, the sun, right column, I), which has been explained
in the Zohar.

79 Josef Heinrich's Schreib-Lese-Fibel (1874)

 Sometimes the Hebrew letter Hei directly seemed to have been copied from Hebrew to the
German language, especially in “Heirat” (German: “marriage”) and Ehe” (German:
“matrimony”). The correlation between the vowel Hei and “ewig” (German for “eternal”)
and “eeuwig” (Dutch for “eternal”) seems to be obvious.
• Zeus' Derivation from Ieus - Uploaded 10/18/2014
Zeus' Derivation from Ieus - equaling the etymological expressions for Zeus (→ Ieus), Iove
(→ Iupiter) and Yahweh. This probably indeed proves Divos' claim, that the basic
cabbalistic symbol has been a Yod, which had been shared by Hebrew, Greek and Roman
mythology.
• Notes to the Letters' Symbolism in the Zohar - Uploaded 10/15/2014
The Hebrew of the late centuries BC and early centuries AD had a system with five
phonemic long vowels [aː eː iː oː uː] and five short vowels [a e i o u]. Of these vowels a
subset I, O, U and Hei intensely has been used for symbolism, which is explained in the
Zohar.
Most of the symbolism refers to the creation phase, in which words are being generated by
combining letters. The three basic vowels I, O, U also refer to three pillars, which represent
gender, planets, colors, etc.
There is a striking correlation to the IOU-root for the central Roman god Jupiter. The words
ius, justice, judge, iugum, yoke, etc., which may relate to Jupiter, belong to derived subsets
of the IU-words.
References for the vowel Hei to West-European languages exist in the categories: ǣw
(“custom, tradition, law”), which has been derived from Proto-Germanic *aiwō, *aiwaz
(“law”), from Proto-Indo-European *oiw- (“custom, tradition, law”). Cognate with Old
Saxon êo, Ol Frisian ewa, êwe, ê, â, Old German êwa, êha, êa, ê (German Ehe →
Matrimony). Even “heaven” may be correlating to the vowel “Hei”.
• Halving & Joining the Creature's Words in Symposium - Uploaded 10/12/2014
Concatenating the ego (*eg)-pronoun (singular) and the *yu-pronoun (plural) often
generates a highly correlating divine name such as:
• Ja & vy (Russian) = Javy, correlating to Jeve or Jahweh
• Je & vous (French) = Jevous, correlating to Jeve
• Ih & Iuwih (Old high German) = Ihiuwih (→ “Jehovah”, “Jahweh”) or (T)iwes or
IU-piter
• Yo & vos (otros) (Spanish) = Yovos, correlating to Jueves (Jovis díes, o 'día de
Júpiter'. )
• Io & Voi (Italian) = Iovoi correlating to Giove (dì ) (Jovis díes)
• Dji & Vos (Walloon) = Djivos, correlating to Dju (di) (→ Dieu di)
• Eu & Vos (Portuguese) = Euvos, correlating to Joves (Jovis díes)
The concatenation method had been derived from Plato's legend for splitting up the first
human creatures into halves, which might have been modeled in splitting up divine names
such as YHWH or its vowel representative Ieve80.
In his work Kabbala the author Papus gives a sample of a split-up “Ieve”-composition in “I”
(I → explained as άέί - “eternity”) and the trailing “eve” (representing the “not-I”).
The split-up (IU → I and U) had been explained as a split-up of the “I” (the Ego) and the
“not-I” (all others → the plural form for “you”).

80 See the Patristic writings in which is listed: "JEVE", Ἰαῶ (Iao); Ἰαοὺ (Iaou), Ἰευώ (Ieuo), Ἀϊά (Aia), Ἰαβέ or Ἰαβαί
(pronounced /ja'vε/ ), Ehyeh, Jehjeh, (with references to the Catholic Encyclopedia (1910) and B.D. Eerdmans)
(source: Tetragrammaton)
• I sing, therefore I am - Uploaded 10/06/2014
Based on comparative analysis in A Dictionary of Proto-Vowel Words the Creator Name and
the Ego-Pronoun are identical, similar of at least highly correlated. Now we might
investigate the philosophy behind the vowels' structure. The vowels themselves seem to be
sequenced according to their characteristics, which usually are related to the tongue's
position in singing or speaking
This process may be compared to Decartes' Cogito ergo sum - "I think, therefore I am".
In Singing the Divine Name the vowels of the words should be uttered in the correct
sequence. Animals may be inhibited in producing the correct sequence.
Only those who were able to produce the sound sequence [i][o][u] IOU (or DIOU-piter)
belonged to the human creatures. Controlling the tongue in the correct sequence and fashion
secured the identification of a human being.
“I am a singing thing to prove that I am a human being”.
• Red & Blue in Salvador Dali's Illustrations for Dante's "The Divine Comedy"
Red & Blue intensely have been applied by Salvador Dali in his 100 Illustrations to „The
Divine Comedy“. In 1957, the Italian government commissioned Salvador Dalí to paint a
series of 100 watercolor illustrations of Dante’s Divine Comedy, the greatest literary work
written in the Italian language. The illustrations were to be finished by 1965, the 700th
anniversary of the poet’s birth.
The color symbolism clearly follows the rules red for male, blue for female persons as given
in The Hermetic Codex II and A Lifetime's Coloring Book (1954-2014), e.g. blue for
Beatrice and orange for Dante.
A complete set of illustrations can be previewed at Salvador Dali Divine Comedy – 1963,
from which I selected those which obviously had been painted in red & blue. Most of Dali's
watercolor illustrations use orange or red for male and blue for female persons. I highlighted
some of the most remarkable color combinations
• A Dictionary of Proto-Vowel Words - Uploaded 09/30/14
Having discovered the vowel roots in European philosophy and mythology I decided to
design a Dictionary of Proto-Vowel Words, which might have followed the general design
rules for the most important formulas by applying pure vowel structures only.
The most relevant vowels are the low vowel [a], the front vowels [i] [y] [e], a semivowel [w]
and the back vowels [o] [u]. Corresponding vowel characters are A, I, Y, E, W, O and U.
Several vowel combinations and permutations have been analyzed:
-- AEIOU as a 5-vowel word for “lifetime” or “eternity”.
-- ÆIWO as a 5-vowel word for (eternal) “custom, tradition, law”
-- IAΩ as an alternative spelling for YHWH.
-- IU is an alternative 2-vowel root for IEUE (Jeve1), IOUE (Jove), -- IOU-piter's core
(Jupiter). The root IU also refers to just, justice, judge, Jew, etc.
-- IAU as a prototype for the personal pronoun of the first person singular (I), which might
have been designed for similarity between the Creator God and the creature.
-- (H)AWA (a prototype for Eve, the Biblical first woman, “a living being”)
The permutations for three vowels I, A and U are AIU, AUI, IAU, IUA, UAI, UIA. Only
AIU and IAU, AWA have been identified as elementary vowel-based roots.
 • Eternity - a Pre-Thales-Root for Western Philosophy - Uploaded 09/30/14
Historians usually start their history of western philosophy with Thales81. According to
Bertrand Russell, "Western philosophy begins with Thales".
The analysis of linguistic statistics for patterns such as a high concentration of vowels
however reveals substantially relevant philosophical pre-Thalic philosophical ideas.
High concentrations of vowels indicate sacred words such as “eternity”, “very old”,
“custom”, “marriage”, etc.
The most relevant vowels are the low vowel [a], the front vowels [i] [y] [e], a semivowel [w]
and the back vowels [o] [u]. Corresponding vowel characters are A, I, Y, E, W, O and U.
Symbolically relevant vowels usually are long vowels.
Words for long time (“aion”), eternity, high age, custom, law, marriage, etc. usually start
with a low vowel [a] – or an “A”, to be followed by a front vowel such as [i] - “I” and
eventually to be closed by a back vowel such as [o] – or Ω.
This vowel sequence contrasts to the ego-pronouns such as jau, which usually start with a
front vowel such as [i] - “I”, eventually to be followed by a low vowel [a] – or an “A” and
eventually to be closed by a back vowel such as [u] – or U.
Ancient divine names usually are similar to ego-pronouns whereas modern divine names are
being generated by a formula: <divine name> = “D” & <ego-pronoun>.
A relevant anomaly for the etymological transitions of ego-pronouns ieu, iau, iou and ih (and
their corresponding divine names) is found near the Rhine's bifurcation at Chur,
Switzerland.
Both Jupiter and YHWH are to be interpreted as vowel sequences.
The vowel set in the Greek alphabet had been designed seemed to start with a low vowel [a]
– or an “Alfa”, to be centered by a or the front vowel Yod [i] - “I” and eventually to be
closed by a back vowel such as a long [u] [o] – respectively Y or Ω. The front vowel Yod
[i] - “I” is antipodal to the long [u] [o] – respectively Y or Ω.
The Greek alphabet (now with seven vowels: A-E-H-I-O-Y-Ω) lost its symmetrical vowel
structure at the introduction of the long vowels H and Ω (6th century BC). The Latin
alphabet lost its symmetrical vowel structure (now with six vowels A-E-I-O-U-Y) at the
introduction of the specific Greek letters Y and Z (146 BC).
Latin started with 5 vowels A, E, I, O, U. The primary diacritic was the apex used to mark
long vowels, which had previously been written double. However, in place of taking an
apex, the letter i was written as a long I-vowel.
Initially the ideal alphabets seem to have been designed for symmetrical arrangements of 5
vowels in a pattern A, E, I, O, U around the central vowel “I”. An ancient version of the
arrangement uses 3 vowels in a pattern A, I, U respectively A, I, Ω around the central vowel
“I”. The pattern A, E, I, O, U is equivalent to Frederick III's device A-E-I-O-U.
The 5-letter design has been optimized very carefully. The extension to a 7-vowel pattern
however lacks symmetry and seems to have been managed by ill-prepared or unknowing
architects.
Most detailed documentation has been listed in the overview Proceedings in the Ego-
Pronouns' Etymology (Overview).
The vowel symbolism in the pre-Thalic sources significantly influences etymology for the
ego-pronouns and the divine names.

81 c. 624 – c. 546 BC
Overview of Symbolism in my Paintings
• A Lifetime's Coloring Book (1954-2014) - Uploaded 09/16/14
The following documentation has been composed from a (high-quality) 100-page photo-
book of my paintings between 1981 and 2014.
The androgynous paintings have been copied several times to optimize the graphical
representations of platonic ideas. Most of the inspiration for androgynous portraits have
been given by Colan and Picasso.

Implementing the Ego-concept

• A Letter-Based HuMan – uploaded 6.9.2014
At last the study of Hermann Burger's essay „The Word-Based Man“82 helped me to
decipher the last encoded consonant. Even the Germanic Ego-pronoun and the Latin word
„human“ had been derived from the Creator's name „Yahoo“ („Iahu“). The consonant in εγώ
(egó) and German „ich“ had been derived from the letter „H“ in the consonant-based version
of the name YHW, respectively its vowel-based version „Yahoo“ („Iahu“).
Basically the word „I“ and the various translation equivalents ic, ich, ia, iu, jau, jeu, jou,
εγώ (egó) and also „human“ had been derived from Jonathan Swift's Creator-name Iahoo
(YHW) in which the “Y” or „I“ had been interpreted as „God's Image“. Several root words
had been derived from the concept of naming Man according to „God's Image“.

Analyzing Emerson's work "Nature" & the Yahoos in Gulliver's Travels

• Black Traces in White Noise (analyzing Emerson's work "Nature") – Upl. 29.8.2014
Ralph Waldo Emerson's work Nature reveals some prophetic visions on linguistic roots and
especially antipodal symbolism. Emerson describes how antipodes need to be joined to
procreate life. His interpretation of right (straight) as correct or good and wrong (twisted) as
incorrect or bad however seems to be as uncertain as the interpretations of light as
knowledge and darkness as ignorance.
My analysis in this paper illustrates how twisted (wrong) may be interpreted as “good”
(correct) and straight (right) may be interpreted as “bad” (incorrect).

Robert Musil's Salvator (or “Man without Qualities”)-Project

• Tracing Sequences in a Philosophical Library - Uploaded 08/14/14
Most famous works in literature somehow all at least temporarily had been influenced by
androgyny. In my lists however Musil had been missing. I simply had overlooked Musil's
key concept of androgyny and stopped reading before I reached the “Siamese Twins”-
chapter. In a way I seemed to be following a scent trace which guided me like a dog on its
trail. The trail I was following had been androgynous concepts in art, architecture, literature
and language.
• A Mausoleum of Words – Musil's Design of „The Man Without Qualities – Upl. 08/5/14
Initially Musil had planned to create a fictive biography, in which a sibling love had to be
playing a central but not an evidently dominant role. In this novel Musil chose the chapter
“The Siamese Twins” as a central core. Inside ourselves we all may identify the twin sister
as a mental Utopian half, respectively as a manifested alter Ego idea of ourselves.

82 Title in German language: „Der Mann, der nur aus Wörtern besteht“
 Musil symbolizes the color contrast of clothing as the significant difference between both
mythical “Siamese Twins”, represented by the siblings Ulrich and Agathe, by their clothing
colors. In his design papers Musil had named these primary colors red, green, blue and
yellow as “bordered areas”.
• The Color Symbolism of Philosophers - Uploaded 07/28/14
In “Man without qualities” there is a quotation of antipodal color symbolism, which I tried
to decipher. Musil must have considered yellow and blue as the complementary color pairs,
as well as red and green, whereas he considered the mixture of antipodes violet or purple:
“We might dress ourselves in an opposite pattern, Agathe delightedly responded. Yellow one
of us, and the other blue, or red opposite to green. And our hair might be colored violet or
purple”. The quotation does not meet Goethe's nor Newton's theory. However searching the
web I identified the four color system of Ewald Hering, explaining Musil's expression. The 4
color system also has been applied to setup the Natural Color System (NCS).
• In Search for a Keynote in Robert Musil's „Man without Qualities" - Uploaded 07/22/14
Wading through Musil's voluminous, complex manuscripts including his sketches, diaries
and other 8pt-shorthand coded writings it took me some time to identify the keynote in
Robert Musil's „Man Without Qualities“.
Having found some of the keys the keynote soon became clear to me. Musil is one of the
great authors who returned back to the androgynous roots of mystical experience.
• Notes to Robert Musil's 'Salvator'-Project - Uploaded 07/12/14
Using mythical names such as Diotima and Bonadea the author Robert Musil in his work “A
Man without Qualities” may have designed an allegoric interpretation of Philo's theory, in
which God as a “Creator without qualities” created a “Man without Qualities”. This creation
procedure however will only be successful if we include an intermediate creation phase.

Zeus & the pillars of the sky

• Red & Blue in Solomon's Temple – published 21 / 6 /2014
In Theosophy some of the symbols1 for Boaz and Jachin have been painted red and violet-
blue – suggesting a representation of the red & blue blood.
Generally the red J-pillar is arising from the sea and the violet-blue B-pillar from the soil.
Boaz is known as the pillar of strength or severity and represents the Sun. Jachin is known
as the pillar of beauty or mildness and represents the Moon. Boaz and Jachin are built into
the architecture of all masonic lodges.
From the triad-concept (of two antipodes and a shared union symbol) it should be clear that
we are using a trinity symbol of three pillar & three vowel symbols. Although in the course
of time the divine name tended to expand to seven vowels it originally seemed to have been
restricted to three elements (I, A, U respectively in Hebrew Y, H, V).
• The World's Pillar in the Words – published 30 / 5 /2014
Based on Synthesis of the Data in 'Zeus' I noticed the impact of the fear for a collapsing sky
in the ancient world, which had been demonstrated by the Celts' confession to Alexander:
"We fear no man: there is but one thing that we fear, namely, that the sky should fall on us;
but we regard nothing so much as the friendship of a man such as thou."
I investigated the pillars which had been described by Arthur Bernard Cook in his book and
the remaining pillars I remembered from previous studies (but had not been included in
Zeus).
•
 • Synthesis of the Data in 'Zeus' by Arthur B. Cook (1925) – published 28 / 5 /2014
The book Zeus by Arthur Bernard Cook (1925) still is a good lecture with numerous
excellent graphics, although it is being loaded with lots of footnotes.
The book documents the historical impact of Roman/Greek trading and the religious
boundary conditions of Janus/Zan as the world's support pillars, their successors Jou-
respectively Jeu-piter/Zeus, who gradually have been replaced by younger successors.
• Notes to "Zeus" by Arthur Bernard Cook (1925) published 27/5:2014, consisting of
1. The E-Inscription at the Omphalos of Delphi - Notes (1)
2. In the Name of Zeus - Notes (2)
3. The Holiest Spot in All Hellas - Notes (3)
4. Januslike Deities - Notes (4)
5. Amber Trading - Notes (5)
6. Retrospect - Notes (6)
Zeus, 'the Bright One,' was originally nothing but the day-light Sky, conceived in zoïstic
fashion as alive with a life of its own ; and traces of that primitive conception could be
detected here and there throughout the classical period. But already in Homeric days, indeed
long before Homer, the divine Sky had developed into the Sky-god, a weather-making ruler,
who dwelt in upper glory (aither). As such he became the recognised head of the Hellenic
pantheon, and in the Hellenistic age was brought into connexion with other manifestations
of celestial brightness—sun, moon, and stars alike.
Further consideration of the sky-prop, as exemplified by the Diana-pillars of Italy and the
Agyeús-pillars of Greece, threw light on some perplexing phenomena of popular cult...

E-Vowel inscription at the Omphalos of Delphi

• The E-Inscription at the Omphalos of Delphi – published 25 / 5 /2014
The Delphic omphalos often is associated with 2 eagles, which would refer to Zeus. If this is
true, then the Apollo sanctuary had belonged to Zeus and the letter E may have been
assigned to Zeus as well. This is another fundamental approach.
On the block are engraved four archaic letters, referable to the seventh century B.C., of
which the last three give us in the genitive case the name of the earth-goddess Ga (or "Gas",
respectively "Gaz") and the first appears to be the mystic symbol E.

Androgynous symbols
• Androgynous Symbols in Rembrandt's Return of the Prodigal Son – published 25/4/2014
The Return of the Prodigal Son is one of the last oil paintings, which Rembrandt completed
before his death. The brightly illuminated hands of the father suggest “mothering and
fathering at once”; the left hand appears larger and more masculine, set on the son's
shoulder, while the right hand is softer and more receptive in gesture. The left hand seems to
be heavier than the elegantly fingered right hand, but this may also be a treacherous track. Is
there another alternative method to verify the idea of fathering and mothering?
We may also check the fingers' length. For fingers we may measure the digit ratio, 2D:4D,
which may be varying from a median value 0,98 for white males and 1,0 for females.
Another statistics documents for males: mean 0.947, standard deviation 0.029 and for
females: mean 0.965, standard deviation 0.0261.
Red & Blue in Aachen and Maastricht.
• Red & Blue and Other Symbolism at the Heart of Europe– published 4/1/2014
Looking for the heart of Europe I visited Aachen and Maastricht.
I checked colors in a number of ancient paintings, frescoes and sculptures, which were
supposed to depict Charlemagne, saints and noblemen. Indeed nobility referred to the
biblical colors red, blue and purple as they had been defined before translators started
misinterpreting yellow for blue.
Charlemagne used the same basic principle in concentrating his (holy?) vowels in his
monogram, which seems to have been designed as a cartouche made of surrounding and
protecting consonants.
2013 – Vowel Symbolism

Æ-words
• Etymology of the Æ-words - Published on Dec 06, 2013
The æ-vowel is a grapheme formed from the letters a and e, which has been promoted to the
full status of a letter in the alphabets of some languages, including Danish, Norwegian,
Icelandic and Faroese.
As a letter of the Old English Latin alphabet, it was called æsc ("ash tree") after the Anglo-
Saxon futhorc rune ᚫ, which it transliterated; its traditional name in English is still ash /æʃ/.
As a remarkable feature the ancient word æsc seems to have bene equipped with a long
vowel æ, whereas the modern word ash contains a short vowel “a”.
• Red and Blue in the Paintings Titled Cleansing the Temple - Published on Dec 02, 2013
Visiting the National Museum, Warsaw, Poland I observed Bernardo Bellotto's (Canaletto)
painting titled Jesus Cleansing the Temple, in which:
-- Jesus was wearing the traditional red & blue garments and
-- the most prominent female visitors did wear a yellow and the most prominent male visitor
did wear a green robe.
I wondered if a statistical analysis of these paintings would reveal a trendsetting for these
colors and investigated some web-images for the standard colors, the alternatives and for
Giotto's series of images in which the cleansing of the temple had been included.
• An Analysis of Language - Testing Google's Ngram Tool - Published on Nov 25, 2013
Using Google's Ngram Viewers we may analyze the development of the verbal spectrum of
the words in our language. The software uses a base of 5 million digitized books which have
been published between 2005 and 2008. The application of the tool is simple and may be
found at Ngram Viewer.
Some test results produced extraordinary results, which I tried to trace back to their roots.
Most of the strange effects had been found in the samples of referenced manuscripts.
The tool is easy to use and very fast. Initially a number of crashes occurred, but the system
recovered quickly.

Alphabetical hieroglyphs
• Encryption and Decryption of the Alphabetical Hieroglyphs - Published: 18 / 07 / 2013
The oldest A-I-U vowel concepts seem to have retained their original vowel structures in all
languages. Existing A-E-I-O-U vowel concepts seem to have retained their original vowel
structures up to their first modifications in which vowels had been modified.
Greek language lost its symmetrical vowel structure at the introduction of the long vowels H
and Ω (6th century BC). Latin language lost its symmetrical vowel structure at the
introduction of the specific Greek letters Y and Z (146 BC).
In the Greek alphabet the first letter A and the last letter Upsilon (U) initially had been
defined as vowels. In the 6th century BC the Greek alphabet had been modified to use a first
letter (A) and the last letter (Ω) as vowels. Latin obviously always used a consonant (X or Z)
as a last letter. The vowel concept for the Latin alphabet may be considered as intact if the Y-
vowel is ignored.
 • Notes to Sefer Yetzirah - Published: 17 / 07 / 2013
Early philosophy generally had been based on vowel symbolism to design the divine names,
eventually to be paralleled by other basic concepts for the ego-pronouns and followed by the
design for the days of the weeks as illustrated in the appendix I.
Sabian philosophy, based on 7-fold Chaldean planetary system, is not consistent to Greek
philosophy as described in Timaeus and the Hebrew concepts in the Sefer Yetzirah. The
allotment of the Seven Letters is not found in the ancient copies of the "Sepher Yetzirah".
The basic system seems to have been started as a trinity-based system (based on I, A, U or Ι,
Α, Ω), for generating the five long vocals â, ê, î, ô, û, which gradually expanded to the 5-
fold Latin system (based on the vowels A, E, I, O, U) and culminated in the 7-fold Greek
vowel system (based on A, E, H, I, O, Y, Ω).
Sometimes the letter “H” has not been interpreted as a vowel ā or e, but left as a vowel
symbol “h” (probably interpreted as an “eta” or” “æ”). See the appendix for these cases
ĪHŌA, IHE, etc...
The basic trinity concepts may also be expressed by the leading trinity vowels ΙΑΩ in the 7-
fold ΙΑΩΟΥΗΕ (Jehovah), suggesting some expansion phases in which the concepts had
been evolving by adding vowels in a sequence, following a pattern I, IA, IAU or ΙΑΩ,
IAUA, IEOUA IHEHOUA, ΙΑΩΟΥΗΕ..
• Permutations of the Trigrammaton YHW - Published: 16 / 07 / 2013
- documenting the appendix in Notes to Sefer Yetzirah -
• Notes to Etymons of English Words (1826) - Published: 15 / 07 / 2013
I, pron. personal; Gothic: i, eij, eg, iag, ik; Saxon: i, ie; Teutonic: ich; Danish: ieg; Greek:
ἐγὼ, ἐὼ; Latin: ego; Italian: io; French: je; Welsh: i, signifying the same, the self-same
individual.
I was used by the Goths and English instead of their ia, our yea, which have nearly the same
formation, and was written y by Shakespeare. The Arabs say y for me.

The planetary symbolism

• Notes to Plato's Timaeus and Symposium - Published: 17 / 07 / 2013
Basically the planetary system consisted of the seven Chaldean planets and the stars.
According to a common representation of the Chaldean planets referred to seven Greek
vowels:
Moon = A, Mercury = E, Venus = H, Sun = I, Mars = O, Jupiter = Y and Saturn = Ω
• The Seven Temples of Harran - Explaining the vowel symbols in ΙΑΩ – 07 / 06 / 2013
According to several sources1 the ancient peoples assigned seven vowels to the seven
Chaldean planets: Moon = A, Mercury = E, Venus = H, Sun = I, Mars = O, Jupiter = U/Y en
Saturn = Ω
The symbolic sources for the vowels may help to understand how religion evolved from the
seven visible planets by designing the names ΙΑΩ, ΙΑΩΟΥΗΕ and the most important
words of all languages (the ego-pronouns1). The theory also explains why the name
ΙΑΩΟΥΗΕ starts with ΙΑΩ and why this triad may be considered as the most archaic of all
vowel trinities.
 • Some Notes to Sabian Philosophy and Timaeus - Published: 07 / 05 / 2013
The planet cult of Harran (Roman: Carrhae) and Edessa (Urfa, and today: → Şanlıurfa) is
based on worshiping the sun, moon, and five other visible “planets”.
The Sabians also related these seven planets to vowels, metals and colors, which allows us
to identify vowel symbolism in some of the words we use in modern languages. The
worshipers did build seven temples, which individually had been devoted to each of the
seven planets.

Harran's seven planets however cannot be considered as equal partners. According to

Timaeus the sun had been accompanied by two “illegal children” (Mercury and Venus) to
meet four other planets (Moon, Saturn, Mars, Jupiter) in their special universal orbits.
Plato's Timaeus reduces the seven planetary orrery ΙΑΩΟΥΗΕ (Jehova83) to a basically
simpler five “swiftness”-system IAΩOY, which may be represented by 5 basic vowels. The
other 2 planets (Mercury and Venus, represented by the vowels E respectively H) are
additional elements, which didn't play a substantial role in the fundamental laws of harmony.
This subordinate role may also explain why the Greeks illustrated the insignificance of the
planets Mercury (Hermes) and Venus (Aphrodite) by their illegal positions in the pedigree
Saturn (Kronos) → Jupiter (Zeus) → Mars (Ares).
The vital elements in the universe's harmony are the Sun, the Moon, Saturn (Kronos), Jupiter
(Zeus) and Mars (Ares), in that order represented by ΙΑΩΟΥ, which initially – before the
birth of Zeus - seems be have been originated as the Trigrammaton ΙΑΩ.

The Number of Vowels in Alphabet

• Permutating the Vowels - Permutations in the Evolution - Published: 06 / 12 / 2013
To investigate the Ego-words another approach is investigated, in which the common PIE-
source is abandoned and the ego-pronoun is to be considered as a derivation of the local
divine name of the sky-god. The sky-god's name has been evolving by extensions of the
vowel series, which had to be followed by similar extensions of the ego-pronouns, which
cannot be explained by the PIE-reconstructions.
• The Derivation of European Ego-Pronouns from the PIE-Sky-God Dyaus
By designing his own ego-pronoun Man may have tried to derive his identity from a divine
Being. This concept is man-made and may have been encoded in our languages. Originally
the ego-pronouns and the divine names have been designed with specially matched selected
vowel sequences.
In Germanic languages the word Æ has been used as a core-word for an ego-pronoun, law,
history and tradition. Some languages still use the original vowel sequences such as Æ, ê, â,
and ehe. Some of the Norwegian and Danish ego-pronouns still may be identified as genuine
vowel cores: I, Jé, jè, or jei, E, æ, and æi and "Ej".
The English ego-pronouns Y and I probably have been inherited from the Vikings'
definitions. The originals still may be heard in Norwegian dialects.
The consonants such as “g”, “k” in the ego-pronouns merely hide the religious symbolism.
They may have been introduced to enforce the correct spelling instead of the standard
methods of a hyphen, diaeresis or trema.

83 “In the Jewish-Egyptian magic-papyri it appears as Ιαωουηε.” (source: NAMES OF GOD - JewishEncyclopedia)
PIE Design
• (Re )Designing a PIE Structure - Published: 05 / 08 / 2013
What if the PIE-concept has been designed by an intelligent engineer?
Some of the words for "eternity" and similar definitions have been equipped with a surplus
of vowels. Did our ancestors design words with dedicated symbols I, A and U?
The published designs analyses a dozen of concepts such as pronouns, wisdom, evening,
darkness, light, for their vowel-structures.

Archaic Vowel symbolism

• Archaic Fetishism - Published: 04 / 30 / 2013
Archaic fetishism is an antipodal pole to modern fetishism: the belief that common objects
such as colors might be attributed with supernatural powers. The divine name largely
consists of vowels, because only vocals may be extended to great lengths and spoken or
sung at a very loud intensity. Therefore all alphabetical vowels (including Æ,H and Y or Ω)
should be considered as potential fetishes. The consonants are what they are named: con-
sounding start and stop elements.
These samples demonstrate the correlation between the divine names, the words for “day”,
Thursdays and ego-pronouns. Also the words for justice, piousness, youth, yoke and joy
belong to the words with traces of etymological fetishism.
• The Hermetic Codex III - Vowel Symbolism - Published: 03 / 27 / 2013
This overview of vowel symbolism suggests to consider the vowels as the most sacred
symbols in etymology. Pure vowel words have been identified as the most important deities.
Some of the names have been equipped with consonants (D, T, Z and S), which seem to be
needed as definite leading and trailing signals.
In Mediterranean areas the divine names are correlating with the ego-pronouns.
From the overview it may be seen that vowel symbolism never has been interrupted from
3,500BCE to approximately 1900CE.
• The Vowels' Symbolism in Archaic Hymns -
Notes to the vowels in De Elocutione of Demetrius - Published: 03 / 24 / 2013
A remarkable historical remark to divine names in Egyptian religion may be found in the
work De Elocutione of Demetrius and this seems to refer to the archaic vowels, which may
have been uttered in their succession A-E-H-I-O-U-Ω:
"In Egypt the priests, when singing hymns in praise of the gods, employ the seven vowels,
which they utter in due succession ; and the sound of these letters is so euphonious that men
listen to it in preference to flute and lyre."
The principal application of vowels is to produce sounds with an open vowel tract. The role
of the consonants is to define the exact timing for the opening and closing phases in
controlling the vowel tract.
In order to analyze the vowels' symbolism the following report lists all references to the
vowels in De Elocutione.
 • The Timeline of Vowel Symbolism - Published: 03 / 21 / 2013
The time-line for the evolution of the divine names reveals an intense vowel concentration
in some of the divine names, and (in a reduced segment of the time-line) also in the ego-
pronouns and days of the weeks. The vowel-sequences seem to symbolize eternity and
eternity-related stabilizing attributes such as law, tradition, marriage.
Between the 1st and 3rd centuries the Roman Empire gradually replaced the eight-day
Roman nundinal cycle with the seven-day week. At that time the divine names Iaoue, IAÔ
and Iabe which had been specified by Clement of Alexandria, Irenaeus of Lyons,
respectively Theodoret of Cyrus, may have been popular,
In Greek/Roman-traditions the words for the days of the week officially have been chosen
according to the names for Jove (→ Jupiter), but according to the divine names Iaoue, IAÔ
and Iabe as the valid translations for YHWH the names for the Thursdays might also have
been derived from YHWH (which according to the Church Fathers at that time had to be
translated as Iaoue, IAÔ and Iabe).

A Review of Vowel symbolism in IAU

• A Review of Vowel-Symbolism - Published: 03 / 17 / 2013
The archaic vowel symbolism seems to interrelate the Jupiter-tradition, the Hebrew tradition
and the Germanic, respectively Scandinavian traditions. These vowels seem to reflect
religious symbolism such as eternity, law, tradition, marriage.
[i] and [u] are the close or high vowels, [a] is a open or low vowel, and [i], [u], [a] represent
the fundamental vowels. Therefore [i] and [u] seem to be antipodes. In the sky-god's name
Dyaus the set of high/close vowels [i] and [u] include the low/open vowel [a].
• The Vowels in the Divine Name(s) - Published: 03 / 15 / 2013
The most common observation for all of the divine names is the abundance of vowels in
these names, varying between I, U, A, Y, O, E.
Some of the documents seem to refer to the similarity of the vowel cores of the Hebrew and
the Roman names. According to John Pic della Mirandola (1463-1494) numerous Hebrew
scholars believed that the name Iehoua had been derived from the name Ioue (Jupiter)
converting into Ioua and subsequently to Iehoua. This however has been rejected by
archbishop Gilbert Génébrard (in his book written in 1568 to defend the Trinity). He
attacked the form Ioua used by Chateillon reminding that St Augustine had explained
according to the writer Varro that the Jews had worshiped Ioue (Jupiter!), and that the use of
Ioua was thus a return to paganism. He proposed the verbal form Iehue or Iihue for the
divine name corresponding to the Aramaic yihweh, rather than Iehoua, the usual Hebrew
name. This should be sufficient to deny any correlation between Jupiter and Iehoua.
Apparently none of these scholars ever referred to the PIE-core yau of the sky-god
Dyaus/Dyeus, which of course implicitly also correlate with Jupiter, its derivatives Dieu,
Jeu, Jove, Dios, Dio, Dis, and many similar variants, including the southern German names
Tyr, Tuis, Ziu, Dius, Deus, and e.g. the Greek deity Zeus.
No correlation ever has been diagnosed between the divine names and the ego-pronouns as
well. Although correlations exist for numerous divine names and their corresponding ego-
pronouns (equally overloaded with vowels).the common root for Jupiter respectively the
sky-god Dyaus/Dyeus and Iehoua seems to be absent.
 • Notes on the Vowels (as a Foundation for the Symbolism of the Claudian Letters)
Studying the Claudian letters I identified the vowels as the purest of all characters. Although
some vowels must be considered impure some fundamentals have been well-known for
ages. Only the true vowels may be considered for sacred symbolism such as vows, which
excludes semivowels and consonants.
Nearly all languages have at least three phonemic vowels, usually /i/, /a/, /u/. [i] and [u] are
the close or high vowels, [a] is a open or low vowel, for which the tongue is positioned low
in the mouth. In the PIE-sky-god's name Dyaus, respectively Diæus the high vowels (I, Y,
and U) are enclosing the low vowels (A, Æ). This overview certainly explains why I, U and
A have been seen as the most important and fundamental vowels.
• A Reconstruction of the Claudian Book "On the Alphabet's Redesign"
Having identified the identity between the divine names Jupiter, IAΩ, YHWH and Ziu,
respectively Zieus, the author suggests to synchronize the fundamental vowel symbols A, I
and U in the Greek and Roman alphabets by adding a qualified vowel in lieu for the Greek Y
and a dedicated alternative as a consonant ɟ to distinguish the consonantal V from the vowel
U. A third letter, the antisigma, may be added as a reversed C, used for the Ψ or in lower
case ψ (psi) to express the consonant combination “bs” and “ps”, much like the Χ or in
lower case χ (chi) is used for the consonant combination “cs” and “gs”.
The proposal for these three new letters ├ , ɟ and Ɔ has been documented with the relevant
religious fundamentals. The letters will synchronize the number of genuine vowels A, I, U
of the Roman Alphabet to the equivalent set of the Greek vowels: A, I, OU/Ω respectively
the Hebrew symbols YHWH, which as a vowel structure are to be understood as IAΩ.
• Notes to Colors (sensation – association – psycho-energetics) by Franz Immoos
The manuscript lists an extended overview of historical details for the symbolism of the
primary colors.
These notes represent my own selection of the overview as a database for quick researches
for background information.

Semiotics
• Semiotic Studies (explaining the shibboleths) - Published: 03 / 05 / 2013
Membership to clans seem to have been the main reason for the definition of shibboleths.
Etymological shibboleths are special pronunciation (such as the King's or the Queen's
English), the letters in the divine names and ego-pronouns. Some of these shibboleths
became obsolete with the transition from dialects to standard languages. Other shibboleths
involve the colors in flags, coats-of-arms, burial tombs, temples, sculptures, medieval
manuscripts and paintings.
All deformations seem to have been used as various archaic forms of shibboleths. Teeth
deformations such as sharpening, amputation and coloring have been applied to encode the
clan membership respectively the noble or married status. Other deformations include foot
deformation, the piercings, incisions and colored tattoos, which in detail have been reported
as red colors (for Roman emperors, for marriage in India and Vietnam), blue colors (reported
by Julius Caesar for the Picts). Originally all deformations have been considered as honor
and “beautiful” in the sense of the accepted membership to a honorable clan or a social,
respectively religious community.
 Decoding the shibboleths may often be difficult for various reasons, mostly for the loss of
the original symbolism. Generally shibboleths however must have been referring to
important archaic structures, such as marriage, maturity, readiness for childbirth, birth,
death, rebirth, religious concepts, clan-membership, etc.
• Notes to Colors ( sensation – association – psycho-energetics) by Franz Immoos
The manuscript lists an extended overview of historical details for the symbolism of the
primary colors.
These notes represent my own selection of the overview as a database for quick researches
for background information.
• Red, White and Blue in some Artworks (Hamburg) - Published: 02/16/2013
Researching the symbolism of red, white and blue I visited the museum Hamburger
Kunsthalle in Hamburg, where the Grabow Altarpiece is exhibited. This masterpiece uses a
set of bright colors, which is being dominated by red and blue to symbolize antipodes such
as salt and sweet waters, Adam and Eve, Cain and Abel.
• Notes to "Origins of a Pronoun" by Palmer, S.B. (2005) - Published: 01/23/2013
There are some traces of capitalization of the personal pronouns of the 1st and the 2nd person
which have been documented in "The Origins of a Pronoun" by Palmer, S.B. (2005). Some
of the ancient customs in capitalizing ego-pronouns suggest that the Y, I, Ik, Ic and Ich
might have been derived or correlated to the very holy Yggdrasil, an æsc "ash tree", which
may have been honored by an upper case for religious reasons. The word Ygg (Odin) might
also have been considered as a master for his creature “Y”, Yg, Eg, Ich, Ik, and Æ consisting
of a vowel combination Æ = a male Askr & a female Embla.
• Some Notes to "Etymons of English Words" by John Thomson (1826) - Published:
01/23/2013
The first chapter explains a great number of names and wordings. Unfortunately the
manuscript's scans are graphics and do not allow a search procedure. Some samples will be
documented in plain text. Due to the age of the manuscript (found in an interesting
collection of Scribd-papers at dravivararo) most derivations may be deviating from modern
etymology. Still some of the author's ideas seem reasonable. Even at the time of Shakespeare
the spelling has been arbitrary, as he occasionally varied his name in writing. Initially letters
have been understood as both hieroglyphics or runes: sacred symbols used in an atmosphere
of superstition84.

84 Etymology of English Words , page 24-25

2012 – Vowel-oriented Symbolism

Etymology
• Archaic Phrases - Published: 12/28/2012
Occasionally I feel to dig into the etymological treasury of my memories. Only few of us
seem to enjoy the revival of lost words, but I do.
A great number of strange etymological anomalies may be identified in remote areas, such
as colonies, islands mountains and other remote territories. I remember those strange south-
African words which had been invented by the colonists to describe new objects, animals
and situations. The naming conventions used Dutch words which in their combinations turn
out to be most inventive: peuselhappie85, hijsbakkie86, moltrein87, papwiel88. Usually these
newly created words are rather long.
In contrast the archaic words will often be the shortest words in a dictionary. In studying the
shortest and probably also oldest words I identified æ as a multifunctional word, which may
have been a root for may other words and symbols. This root-word may be identified as a
basic principle in Germanic, especially in Scandinavian and Anglo-Saxon dialects. The tree's
common English name, ash, goes back to the Old English æsc, while the generic name
originated in Latin. Both words also meant "spear" in their respective languages.
• As Slow As Possible – S(t)imulating Eternity - Published: 11/30/2012
From the early beginnings the idea of eternity seems to have been fascinating our species. It
must have been a religious thought that man as an image of God should try to be as eternal
as his/her's Creator.
There have been numerous attempts to symbolize eternity – in thoughts, tones, songs,
vocals, vowels, words, poems, architecture, paintings, books … Thinking of an instrument
the human voice has its limitations and choosing from the alphabet the vowels, which are
representing the vocals, seem to be the best of all choices, much better than the consonants,
which must end at the closing of one of our muscles.
• Images of God - The Origin of the Ego-Pronouns in God's Name - Published: 11/29/2012
Hidden in some of our common words languages probably hold some of the oldest historical
records we might decipher. Deciphering however suggests that someone must have
undertaken the trouble to encrypt a message we may have lost.
The message I found is a strange correlation between some European Ego-pronouns89 and
the words for the Proto-Indo-European sky-god Dyaus. The correlation seems to be varying
over the European continent and may have disappeared in large areas. Still a number of
these links may have survived the turbulence in a series of migrations of peoples. This report
will be dedicated to the possible impact of the mass migrations on the concentration of the
Ego-Pronouns in God's Name.

85 snack
86 elevator
87 subway
88 broken tyre
89 The personal pronouns for the first person singular
Savoy and Nimes
• The Ego-Pronouns in the Divine Names - Published: 11/17/2012
An analysis of the ego-pronouns for various European dialects reveals a strange correlation
between the ego-pronouns and the corresponding divine names in this dialect or language.
These correlations mainly occur in the areas which had belonged to the Roman Empire, but
some strange exceptions (such as the Baltic states) cannot be explained by linguistic rules.
Special details have been delivered by a Savoyard dictionary with most specific annotations
to the exact location of the dialect variants. Dialect variants seem to be concentrated in
Alpine and remote areas, but it is not easy to find the detailed dictionaries for these dialects.
The Savoyard dialect is a mystery because it uses so many ego-pronouns beginning with “D”
and “Z”. An abundance of consonants in neighboring European areas had not been found
before.
• The Ego-pronouns and Divine Names in Savoy French Dialects - Published: 11/16/2012
Savoy-French is the name for a French dialect, which has been spoken in the landlocked
duchy Savoy. It has been independent between 1416 - 1714, then belonged to the kingdom
of Sicily and from 1720 to the kingdom of Sardinia. From 1792 Savoy has been occupied by
and from 1805 it belongs to France. These relations probably had some impact on the
dialects.
“Jeudi” is “de diu”, literally translated Diu's day: “God's day”. A voluminous dictionary
defines the variants for the word “God” and the ego-pronoun90 kunnen zijn91. The divine
names are correlating to the sky-god Dyaus, Zeus, respectively Jupiter and the equivalent
Nordic god Tyr.
In the central area of Savoy the ego-pronoun is “DE”, whereas God is named DYU or
dejeû, dezyeû in which the ego-pronoun seems to be a sort of preposition for the divine
name.
All samples in the table suggest a strong correlation between the word God and the ego-
pronoun.
• “Yiou” & “Dïou” in the dialect of Nimes - Published: 11/15/2012
Antoine Hippolyte Bigot (1825 - 1897) wrote an interesting and beautiful poem in Provencal,
or to be more precise: the dialect of the city of Nîmes. The dialect proves the correlation
between the ego-pronouns92 (“yiou”, respectively “mïou”) and the divine name (“Dïou”)
which are contrasting to the Occitan versions “iéu” respectively “Diéu” as they have been
found in Frédéric Mistral's Mirèio).
The “Dïou”-spelling directly seems to refer to *Diou-piter, the PIE-root for Jupiter. Diou has
also been found in the dialect of Villar-St-Pancrace where the ego-pronouns are iòu më,
respectively m’ iòu 93
The poem is named “Fraternita” and I was unable to find it at the web, so a few hard-copies
will have to do to explain some of the special words.

90 the personal pronoun of the first person singular

91 The dialects SAVOYARD - Arpitania.eu
92 The personal pronoun of the first person singular.
93 Patois of Villar-St-Pancrace (for the moment this site unfortunately seems to have been lost) :
Personal pronouns: (Cas sujet Cas régime atone tonique direct indirect)
Sg. 1°p a (l’) iòu më, m’ iòu 2°p tü, t’ të, t’ tü 3°p M u(l), al ei(l) së lu ei F eilo la eilo N o, ul, la - lu - Pl. 1°p nû*
nû* 2°p òû* vû* vû* 3°p M î(z) së lû* iè F eilâ (eilaz) lâ* eilâ
The Habsburg AEIOU-device
• Love is a five-letter bird - Published: 11 / 11 / 2012
Frederick III had an obsessive belief in the inevitable destiny of Habsburg glory and
grandeur and invented the mystic initials AEIOU. However he designed his device in his
youth. Then he ordered the device to be inscribed in all his books and engraved on all public
buildings.
In fact Frederick may not have invented, but reinvented the vowel-sequences such as
AEIOU. If he borrowed the idea from ancient gnostic wisdom he was wise enough to keep
his device sacred and to keep the message encrypted. Abraxas has been depicted as a bird,
encoded in a triad Α,Ι,Ω and/or the seven Greek vowels Α,Ε,Η,Ι,Ο,Υ,Ω, which in Latin
would be reduced to the fivefold AEIOU.
Additionally the duchess Hedwig von Mecklenburg. abbess of the cloister Ribnitz, 1423, †
1467, and the duchess Elisabeth von Meklenburg, daughter of Heinrich III. of
Mecklenburg=Schwerin (abbess 1467 † 1503) used a similar AEIOU-device for their
signature stamps94. The stamps included the image of a bull's head. The stamps have been
used for at least 2 documents, dated 1469 respectively 1482. This however is a strange
signature stamp for two abbesses!
• Designing a new Language - The Dictionary of sacred Vowel Triads - Published: 11 / 09 /
2012
Considering the cabalistic (or kabbalistic) Jewish idea of a language which may be
generated from one letter (the Yod or iota) a simple exercise may be done to find some
correlations to existing modern dialects and languages. The first hierarchy in letters starts
with the vowels, either the previously mentioned AEIOU (which skipped the letters H and
Ω) or in Greek the sevenfold αεηιουω or in capitals ΑΕΗΙΟΥΩ.

The PIE-Trinity-Concept
• Lamentation for Tyre - Published: 11 / 04 / 2012
The biblical text Lamentation for Tyre exactly describes what has been important those days
in antiquity. The list also includes the state of the art, including materials, soldiers, payments
and special quality descriptions.
Hesekiel 27 seems to specify exactly the same colors White, Purple, Red and Blue as they have been
listed in the divine commands at Exodus 25:4 and 2 Chronicles 3:14.
• Symbolizing Eternity - The Table of Vowel-Symbolism - Published: 10 / 30 / 2012
The following table suggests a synthesis of the most relevant historical information
(Correlations between vowels, pitch, metals, planets, days of the week and the rainbow's
colors), which to a large extent has been condensed from Joscelyn Godwin's work. The
derivation of the information has been documented in A Short Treatise of Vowel Symbolism.
Except for some uncertainties in the Hebrew vowels and in the color assignments the table
seems to be consistent.
• A Short Treatise of Vowel-Symbolism - Published: 10 / 29 / 2012
The correlations between vowels, pitch, planets, metals, days of the week and the rainbow's

94 Georg Christian Friedrich Lisch :

Siegel der Herzogin Hedwig von Meklenburg, Aebtissin des Klosters Ribnitz, 1423, + 1467, und der Herzogin
Elisabeth, Hedwigs Nachfolgerin
In: Jahrbücher des Vereins für Mecklenburgische Geschichte und Altertumskunde, Band 21 (1856), S. 314-315
 colors (Table) are consistent in explaining the seven earth-bound elements in the vowels,
metals, planets, days of the week and the rainbow.
• Reconstruction of the PIE-Trinity-Concept - Published: 10 / 24 / 2012
A PIE-trinity-concept may be reconstructed from the sources divine names such as Dyeus,
Dieu, IOU-piter, IAO, the Claudian letter, Plato's Symposium, Homer, Exodus 25:4, 2
Chronicles 3:14, The Parallel Lives by Plutarch, Schoolclass Religion in1954-1955 and the
anomaly for the ego-pronouns near Chur, Switzerland.

Retrospects
• Memories of Languages - Published: 10 / 23 / 2012
The oldest of all hierarchies is the most successful of all hierarchies. This hierarchy is the
PIE-language with its hierarchical vowel structures, the primary color-hierarchy, and the
ego-pronouns as top-elements in the etymological hierarchy.
• A Retrospect on the Pronouns' Etymology - Published: 09 / 10 / 2012
discussing a check for integrity and contradictions respectively "Cargo Cult Science" as
defined by Richard Feynman.

Color Codes in Josephus' records

• The Symbolism of the Colors Purple, White, Red and Blue - Published: 09 / 04 / 2012
Josephus seems to have categorized red and blue as images of the fire and the sky. In
contrast purple and white have been considered as representing their sources (the sea,
respectively the earth).

Back to the Roots (Archetypes, Trinity, the Assyrian Ego- pronoun)

• The Trinity Concept - Published: 07 / 21 / 2012
The idea of reducing symbolism to its roots has been inspired by combining earlier insights
with the remarkable explanations in “Tengri, Khuday, Deos and God”, in which the earliest
written divine concept of the sky-god has been documented as 3 stars – indicating a 3-fold
basic concept, which subsequently has been reduced to a singular star.
• Notes to the Turkic Runic Alphabet - Published: 07 / 20 / 2012
The Turkic sky god Tengri is strikingly similar to the Indo-European sky god, *Dyeus, and
the structure of the reconstructed Proto-Indo-European religion (PIE-religion) is closer to
that of the early Turks than to the religion of any people of Near Eastern or Mediterranean
antiquity. As a remarkable observation the Assyrian first personal pronoun seems to be
related to the divine name (God), which also has been observed in modern languages such as
French/Provencal (ieu – related to Dieu), Italian (io – related to Dio) and in a great number
of Mediterranean dialects.
 • The Superman Archetype's Colors - Published: 07 / 20 / 2012
In a historical retrospect the designers of the most popular superheros preferred the primary
colors red and blue to characterize their most important symbolism. The ancient decorations
of temples, sculptures, bibles, paintings, frescoes, coats of arms, flags have been revived in
the modern comics, games and movies of the twentieth century. Subconsciously the
archetypes survive and will be inherited to the next generations to perform their stabilizing
functionality in coming generations.
• Red and Blue in C.G. Jung's "The Red Book" - Published: 07 / 16 / 2012
The bipolarity, the androgyny, the coloring of initials, the colors' red and blue in Jung's
masterpiece corresponds to similar symbolism in a great number of medieval manuscripts.
Jung created this document as his private overview and record of his own experiences.
• Capita Selecta on Red and Blue Coloration - Published: 07 / 10 / 2012
In a search for the oldest traces for flags I found a description in the Kudrun (or
Gudrunlied), which provides us with a medieval description of medieval flags. In tale the
27th (“How Ludwig and Hartmut met the Hegelings”2) Hartmut names to Ludwig the
banners of the coming knights.
The earliest historical evidence for an existing flag may be found for the Frisian flag.
Additionally I found another source for the East India Company's flag as a predecessor for
the Stars and the Stripes. Evidence may be found for masonic origins for flags and other
predecessor links between flags.
• Reinterpretation of the Creation Legend - Published: 07 / 03 / 2012
There are serious suggestions to investigate the correct translations of the Biblical word
“bara”, which had been misinterpreted as “to create” instead of “to separate”. A correct
translation “to separate” leads to the question of the objects to be separated and the intention
of the separating process.

Designing a High-Precision language

• Language as an "Intelligent Design" - Designing a High-precision Language - Published:
06 / 26 / 2012
Studying Phaedrus' ideas I considered the precision of our linguistic tools. What could be
said about its precision and tolerances?
• The IO-Words in the Welsh Dictionary - Published: 06 / 22 / 2012
In the Dictionary - English to Welsh I found some interesting IO-words, which seem to be
correlating to other IO- and IU-words in Mediterranean languages.
• Some Notes to the Word „Awe“ - Published: 06 / 19 / 2012
The word “Awe” is a quite interesting object for study. The word may have deviated from an
early word “aghe” (→ agony?) to another, newer expression found in the runic dictionary:
ewa, ava, euwin, euwinik, which are used for “eternity”.
Color Symbolism
• Some Notes to "The Chronicles of the Picts" - Published: 06 / 09 / 2012
“Chronicles Of The Picts” provides me with excellent information about the colored people
(the Picts) in a region full of whites (the Albiones).
• Madonna Vasa Vasa - Published: 05 / 19 / 2012
Christ is wearing a red robe. The main outer robes however are a blue coat for the Madonna
and a red robe for Christ.
• The Flag's Colors of Bad Wimpfen - Published: 05 / 05 / 2012
Bad Wimpfen uses a red-white-blue flag, which motivated me to research the origin of these
colors.
• Why Blue has been Made an Inferior Color (explaining the symbolism in positive Red and
negative Blue) - Published: 04 / 23 / 2012
To my opinion the avoidance of blue had nothing to with the development of dyes and other
forms of artificial coloring. The main reason for avoiding the word blue had been its evil
character. It has been a bad omen like the evil eye and the word must have been avoided at
any cost. On the other hand blue had to be accepted as a normal antipodal force in life, in
which fertility required the synergy of good male and evil female forces for procreation.
These fertility forces had to be honored in the temples and required to decorate the sacred
locations with red and blue.
• An Endless Chain of Metaphors - Published: 04 / 17 / 2012
The driving concept of pre-medieval and medieval life and language has been androgynous
Man, in which the male and female partners were to be considered as halves of Man. This
concept has been symbolized in the couple of paired metaphors for some the ego-pronouns
and the divine names.

Rainbows in the “Stuppach Madonna”

• False Rainbow Symbols (in symbolic and religious paintings) - Published: 04 / 09 / 2012
Having identified the false rainbow(s) in the Stuppach Madonna I started a search for some
other samples of similar deviations from traditional symbolism in order to study the idea of
intentional symbolic ordering of colors in the rainbows.
• Etymology for Dæy, Tiw and æ (“I”) - Published: 04 / 08 / 2012
The words for ᛞ “day” (→ Dyaus, Dies), ᛏ - “Tiw” (the supreme sky-god of daylight,
respectively Tiwaz, Ziu, Dyaus, Deus, Dis) and the ego-pronoun ᚨ - æ (“I”) are interrelated
and most important linguistic elements. Due to these correlations the analysis of the
etymological roots in complex greeting formulas may often be misinterpreted.
• The double rainbow in the “Stuppach Madonna” - Published: 04 / 08 / 2012
The ultimate information is found in the (two ?!) rainbows or nimbus-circles crowning the
divine, probably solar image of God. This or these rainbows respectively nimbus-circles
may only be seen in a good photograph from an art-book or close inspection of the artwork
itself.
The rainbow crowning God is a purple image, which may symbolize a mixture of male red
and female blue, resulting in an androgynous symbolism. The adjacent secondary
(purple/blue) rainbow is hardly visible at all.
 • The Etymological Fieldlines - Published: 04 / 08 / 2012
In "Æ for Æternity - A World made of Word(s)" it has been documented that in Western
Europe two etymological poles may be identified: the Æ-pole at the Scandinavian North
pole and the IU-pole in the Swiss city Chur. Both poles seem to have generated a linguistic
field distribution for the ego-pronouns. Between these poles, which are not allowed to alter
their wordings the population will have to adapt the language to provide us with smooth
transfer zones between both poles. These are the field lines of the vector fields we may
observe. Of course some border lines of the rivers, sea shores and mountains may influence
the pattern, but the dipole's pattern may still clearly be identified...

New Year
• The First of April as New Year - Published: 03 / 30 / 2012
In earliest eras the end of March respectively the first of April marked the beginning of the
year. The natural beginning of life cycles seems to be the end of March whereas the
symbolic beginning of life cycles in contrast seems to be the end of December.
The end of December is marked by the sun's rebirth at the winter solstice. In the wintertime
the sun is reborn, but nature remains quiet and frozen. At this wintertime only the human
being is engaged in turbulent feasts, which in Rome have been named Saturnalia.

Salutations
• Salutations, Divine Names, Weekdays and Ego-pronouns in Many Languages - Published:
03 / 07 / 2012
In Europe salutations will often be based on the “good day”-wishes or alternatively an
“Adieu”-reference (In French a “Goodbye” or “Farewell”-salutation). Most of the “day”-
words also correlate to the divine name and to the ego-pronoun.
Of course one of the days of the week (usually Tuesday or Thursday) will also correlate to
the same divine name which had been chosen as a reference for “day”. In this overview
consisting of 9 maps the standard salutations may be correlating with: divine names, the
word for “day”, ego-pronouns and weekdays (usually Tuesday or Thursday).

The Danish Æ-pronoun

• Dictionary of the Germanic Keywords (based on the Æ- respectively ÆI-keys) - Published:
02 / 18 / 2012
This dictionary lists the keywords, which may have been derived from the top-level-rune
Asch (Æ), which has been illustrated in æ (The Creation Legend encoded in a Singular
Vowel) and Æ for Æternity - A World made of Word(s).
The Æ-symbol may be the fundamental symbol for Germanic mythology and language by
encoding this symbol the creation legends, the unifying symbolism, the eternity-concept, the
clan's stability factors, the home-concept, the ego-pronoun, the basic words “to be” and the
“the”-article, a number of quality-concepts (courage, respect, fame, etc.), sacredness, holy
stones etc.
Apart from the Æ-words the holiest of all Germanic words may have been the eternity-
concept æi (always), æinigʀ (uniqueness), æiða (mother) and æiga (property).
 • æ (The Creation Legend encoded in a Singular Vowel) - Published: 02 / 16 / 2012
In a great number of Germanic dialects the phoneme Æ [ae] has several significant
meanings. The vowel Æ represents the first person singular pronoun I, a definite article
“the”, the verb “is”, “running water” and (in Old-English): law, scripture, ceremony, custom,
marriage. In the Germanic legends the Æ-vowel refers to the world's axis, poles, running
water and the gods (Æsir).
• Æ for Æternity - A World made of Word(s) - Published: 02 / 14 / 2012
The old-English word Æ, which had been defined as “eternal law, archaic custom and
marriage” has also been used as an ego-pronoun in many Norwegian and Danish dialects.
This ego-pronoun may have been derived from the central letter in the PIE-root *Dyæus.

Mithras Liturgy
• Vowel-Sequences in Archaic Manuscripts - Published: 02 / 07 / 2012
Vowels must have been the archaic fundamentals for religious symbolism. This manuscript
documents the typical vowel-sequences in various ancient papyri.
• Addenda to the Mithras Liturgy's Translations - Published: 02 / 07 / 2012
Analyzing Dieterich’s book in Marvin W. Meyer's translation A Mithras Liturgy I identified
a number of other vowel sequences, which may add some details to the understanding of
these vowel-sequences.
• The Vowels AEEIOYO in the Mithras Liturgy - Published: 02 / 06 / 2012
The English version of the manuscript the Mithras Liturgy reveals some interesting
quotations of genuine vowel sequences such as Aeeiouo in several divine names and other
sacred texts.

Tuesday and Thursday

• Dyaus in the Germanic Weekdays - Published: 02 / 03 / 2012
For its correlation to the ego-pronouns (in Germanic language mostly “Ih”, respectively “I”)
the most important Germanic deities are those which are related to Tuesday: Týr, Tiw, Tig
and Ziu.

The PIE-concept
• The I's Antipodes (Published: 01 / 31 / 2012)
In a marvelous concept our language has been built around a central core 95, which seems to
have been designed around the PIE-names *Dyēus Ph2tēr (the god of the day-lit sky96) and
*deiwos (god)97. Obviously there is a remarkable difference between the original PIE-
concept (using a “D” or “Th” as first letter for the divine PIE-names Dyaus and Deiwos) and
the Mediterranean system (avoiding a “D” or “Th” in Jupiter and in “YHWH”). This topic is
to be discussed for its consequences.

95 The Key Morpheme - analyzing the PIE-concept

96 See for details: PIE-religion
97 Deus (Latin pronunciation: [ˈdeːʊs]) is Latin for "god" or "deity". Latin deus and dīvus "divine", are descended from
Proto-Indo-European *deiwos, from the same root as *Dyēus, the reconstructed chief god of the Proto-Indo-
European pantheon.
 • The Key Morpheme - analyzing the PIE-concept (Published: 01 / 28 / 2012)
In a vocabulary of words we may try to find the most important word, or to be more precise,
to find the top-morpheme or key-word, which may be traced as vowel-sequences in a few
word-categories (the divine name, the ego-pronoun, the day and the day of the week).
• A Divine Sequence of Vowels (Published: 01 / 24 / 2012)
Both divine PIE-names (*Dyēus) and (*deiw-os) have been based on antipodes, symbolized
by the vowels I and U. A breakthrough may be reached by accepting the “jod”-consonant as
a vowel “i”.

Redundancy
• The Philosophical Nucleus (Published: 01 / 17 / 2012)
The top level philosophical hierarchy originally consisted of several redundant structures,
which are containing Cup and ring marks, a standardized color hierarchy, a biblical
creation legend, a vowel's hierarchy, a word hierarchy. Redundancy allows us to
reconstruct disturbed or corrupted hierarchies.

Goethe's Color Theory

• Symbolism in Antipodal Colors (Published: 01 / 03 / 2012)
Up to 1785 Goethe clearly identified the three basic color elements, in which blue and
yellow are the basic, antipodal elements and red is the synthesis of light. “A country”,
Goethe concluded, “starts out from a name and a flag, and it then becomes them, just as a
man fulfills his destiny“. This idea has been interpreted by Francisco de Miranda to derive
the present national flags of Colombia, Venezuela and Ecuador (1785).
2011 – Vowel-oriented Symbolism

Overview
• Bipolar Monotheism (Published: 12 / 21 / 2011) - Reads: 1021
Initially bipolarity has been identified in the cups and pillars, in various burial rituals. In a
second phase the Indo-European language developed a bipolar god's name *Deiwos and a
sky-god's name *Dyeus and its derivatives. In the Proto-Indo-European system all European
ego-pronouns seem to have been designed as vowel sequences. In a third stage ancient
religions often started from a bipolar deity, such as the Roman god Janus or Dianus,..
In a fourth period of time both Julius Caesar and Tacitus compare the most important deity
in Germania to Mercury (Hermes). In the Middle Age the emperors and kings preferred the
colors red, blue and purple for their garments, graves and flags.

Claudius' letters
• The Y-Proceedings (The Y-Key to the English Ego-Pronouns) Published: 12 / 01 / 2011
One of the first genuine English Ego-pronouns is the capitalized word “Y”, which has been
used by Wycliffe between 1382 and 1395. Suetonius describes Claudius' invention of three
new letters Y, Ↄ and V and added them to the alphabet. Wycliffe may have understood the
symbolism of the sound between u and i and the androgynous creation legends.

The Alpine Pronouns 2

• Analysis of a Linguistic Anomaly in the Alps Published: 09 / 29 / 2011
My journey to Graubünden and my research left little doubt that the majority of the Alpine
dialects correlate the Ego-pronouns “iéu”/”iau”/”iou” to the divine names
“Diéu”/”Diau”/”Diou”. The Alps seem to have conserved some genuine forms of the
original Ego-pronouns and their corresponding divine names.
• The Secrets of the Pronouns (Diary Fragments 2009-2011) Published: 09 / 13 / 2011
This manuscript describes the decoding process of religious symbolism in the PIE-
languages.
• Vowels for Eternity Published: 09 / 10 / 2011
According to Morris Swadesh in any language the most important word is the ego-pronoun.
The most important characters are the vowels – the non-vowels merely are to be considered
as “additional” consonants, as helping mates to produce powerful vocals.
• Dictionary of Sacred Words Published: 09 / 08 / 2011
In fact the vowels may have been the carriers of symbolism, whereas the consonants were
merely providing the carrier structure.
• The Creation of West-European Pronouns (Summary) Published: 09 / 04 / 2011
From this overview we may identify the mayor role of vowels in naming the Gods, the ego-
pronouns and the yes-words. The vowels I and U must be considered as the most prominent
male, respectively female symbols, but the most sacred symbol (at least in Greece and the
Middle East) seems to have been the “E”-vowel, respectively the “Æ”-vowel (Eta ,“H”).
The Alpine Pronouns 1
• Andermatt – Center of the Celtic Anderworld Published: 08 / 16 / 2011
There is no real proof for the idea, that the Celts may have defined the Alps as their
mysterious religious headquarters. However the very concentration of the pronouns IEU,
IOU and IAU and their controlled deterioration (JE, YO, JA) from the center towards the
borders may invite us to look for special landmarks in the Alpine region.
• A Celtic Religious Centre in the Alps Published: 08 / 14 / 2011
The existence of two parallel series of Ego-pronouns the iòu, ieu and iau-series in parallel to
the “me”- and “moi”-series suggests that the vowel-pronouns I*U may have originated as
Celtic etymological and religious traces in the Alpine region, where they may have survived
in remote Alpine areas in their most original state.
• Thou, I and We - An Analysis of Pronouns Published: 08 / 11 / 2011
IU-combinations have been identified in most names for important sky-gods (Iupitter, Šiu,
IHVH), in the „Ego“-Pronomina (ieu, iou, iau), in the “we”-pronoun UUI(R), but seldom in
the Thou-pronoun.
• Spelling Joke 26 - Is it a joke at all? Published: 08 / 06 / 2011
One of the most remarkable linguistic inventions has been found in Spelling Joke 26 How
do you spell “we” with two letters without using the letters W and E? Answer: U and I.
• Languages, Religions and Names Published: 08 / 04 / 2011
Which of these, the Proto-Indo-European language or the Bible, is the elder of both?
• The Reconstruction of Some Original Ego-Pronouns Published: 08 / 02 / 2011
Originally the Ego-pronouns have been designed as pure series of vowels. Initially the word
“Ego” may have been designed as “eio” or “eiu”, which had been derived from “”Deios” or
“Theios”, respectively “Deius” or “Theius”. These Ego-pronouns served as the vowel-cores
for the divine names.
• JWR's Scribd-Archive – An Overview Published: 08 / 01 / 2011
• Gender-Concepts in Creation Legends Published: 07 / 31 / 2011
Complementary creation processes in the biblical Creation Legend.
• Updating My 12 Paradigms (an overview & summary) Published: 07 / 29 / 2011
The following overview suggests a new set of paradigms as a concept of the origins of
myths, grown from a common source of bipolarity, evolving in several sets of symbols – the
colors, the vowels I,A,U,E,O,Y, the Ego-pronouns (“Mannus”, “man”, “moi”, “me”,
expanding to “iéu”,“iau”,“iou”, and culminating in “Ih”, “Y”, “I”), the divine names (“Diéu”
→ the French Dieu , “Diaus” → the Indo-European Dyaus, “Dious” → the Latin IU-piter).
• An Androgynous Allegory - A Visual Chautauqua Published: 07 / 12 / 2011
The androgynous allegory symbolizes the androgynous religious background, as
documented in Hieronymous Bosch's paintings, in the pronouns of our languages, in the
flag's colors, in the fertility rites of the Hermetic Codices and numerous other works, in the
sagas, narrations, legends and Chautauqua-sessions of the past.
Ælfric's Sermon
• Analysis of Ælfric's Language (Old English text - before 1025) Published: 06 / 21 / 2011
In this sermon (Ælfric's Sermon, before 1025) of Old English a number of words have been
explained in relation to their possible German roots. Some of these words (such as Tha, The,
Gelyfath, Ne, Thurh, Agenne, etc.) however may also be explained in relation to Dutch and
French roots or even to alternative German or Latin roots.
• The X- And Y-Events in the Roman Empire Published: 04 / 30 / 2011
The first event X, probably triggered by a powerful emperor Constantine I around 313,
standardized the divine name to Diòu or Diéu and the corresponding Ego-pronouns to iòu or
iéu. The second event Y, probably triggered by a less powerful European leader between 400
AD-800 AD, redefined the divine name to Diò or Dié and the corresponding Ego-pronouns
to iò or ié.
• A Short History of Language Published: 04 / 29 / 2011
Most of the complex Ego-pronouns are using similar patterns for their structure: the
predecessor pronouns refer to the archaic “me”-concept, whereas modern pronouns all use
vowels, which originally may have started with a Yod (“I”), to be followed by another vowel
A,E,O and a trailing vowel U.

Dante
• The Prime Words in Adam's Language Published: 04 / 23 / 2011
The origin of human speech may have been based on the prime words which most probably
may have included the personal pronouns of the first and second person. Dante Alighieri in
his De vulgari eloquentia suggests that the name El was the first sound emitted by Adam.

The Mystery of the Seven Vowels

• The Sacred Vowels in Pronouns Published: 04 / 06 / 2011 - Reads: 780
Notes to “The Mystery of the Seven Vowels” (1991) Joscelyn Godwin, who identified
Vowels as the sacred symbols in Indo-European and other languages. The number of vowels
may vary between three (I, A, U), five (I, A, U, E, O) or seven (I, A, U, E, AE, O, OO), or
even more.

Translation Errors in Exodus

• Analysis of the Translation Errors in Exodus 25-4
A great number of Bible-translations does not refer to blue, but to yellow. The error has been
revealed at the Luther Bible 1534, but the error had been introduced at least 1477 - decades
before Luther published his work.
• Some Color Keys in Paintings Published: 03 / 27 / 2011
Some of the medieval symbols have been devoted to a special message, which could not be
written down in plain text, but may have been encoded in some of the graphical elements
such as the color codes.
The Vowel's Symbolism
• On the Symbolism of the Vowels A-E-I-O-U … Published: 03 / 14 / 2011 - Reads: 885
In her overview Joscelyn Godwin correctly describes the various religious symbols hidden
in the vowels of ancient languages. The number of vowels may vary between three (I, A, U),
five (I, A, U, E, O) or seven (I, A, U, E, AE, O, OO), or even more. Godwin quotes the most
interesting series listed by Godfrey Higgins in the one-vowel name I, the two-vowel name
IE / EI on the sanctuary of Apollo at Delphi, the three-vowel name lAO, the four-vowel
name IEVE, in which U and V are equivalent and the multi-vowel name JEHOVA .

The IU-Codes
• The Diety IU Published: 02 / 16 / 2011
IU has been identified as a mayor early deity in several works. The name has been found in
a variety of other important divine beings, such as: - IU-piter (Jupiter and Juno) - YHVH (to
be interpreted as IU - Iao and Iau - Diaus and other Indo-European names for the sky-god
and the Ego-pronouns.
• English and Globish - Optimized Linguistic Designs Published: 02 / 08 / 2011
The Morse-code-principle of assigning shorter sequences of dots to frequently used symbols
obviously has been designed to optimize the communication speed. Now it might be
interesting to derive a theoretical linguistic design by shortening words according to their
priority.
• E for Enigma (An Overview) Published: 01 / 24 / 2011
Genuine vowel-structures may be identified in the Ego-pronouns and in divine names, which
seem to contain a triple set of gender information: a male I-, respectively an androgynous A-
and a female U-element. Androgynous symbols may also have been replaced by other E- or
O-vowels or IU-combinations. These male, androgynous and female elements may have
been considered as the archaic fundamentals in human society and creation.

Delphi's Letter E
• E - of the E-symbol Engraven Over the Gate of Apollos Temple at Delphi Published: 01 / 20
/ 2011 - Reads: 758
The shortest of all aphorisms is the E-vowel, inscribed above the entrance portal. The vowel
has been explained as a monotheistic concept Thou art one, resembling the biblical response
I Am that I Am to Moses, when he asked for God's name (Exodus 3:14). Simultaneously the
E-concept may also be the valid answer to the enigma of the ieu-pronouns and the Dieu-
names in Provencal language.

Symbolism of Colors
• Symbolism of Purple and Scarlet in Greek and Roman Societies Published: 01 / 19 / 2011
In order to investigate the symbolism of purple and scarlet in Greek and Roman societies I
searched the "The Parallel Lives" by Plutarch for quotations of purple and scarlet, which
seem to be the most prominent symbolic colors – from the beginning of Roman history until
Plutarch's writings around 100 AD.
• Red and Blue in Architecture and Artwork Published: 01 / 15 / 2011
There is a strange imbalance between red & blue-combinations and other basic colors like
green and yellow. The imbalance has been identified from the earliest forms of Jewish,
Greek and Roman cultures. Greek temples were, as a rule, colorfully painted. Only three
basic colors, with no shades, were used: white, blue and red.
2010 – The Ego-pronouns, PIE, Mirèio

Wycliffe
• The Wycliffe Bible Published: 12 / 24 / 2010 - Reads: 926
The Wyclif Bible clearly defines a common source "nouyt" for the creation of the sky, earth
and for “man”. “God made of nouyt hem, male and female” defines the first “man” as a
plural individual, male and female character, which implies an androgynous couple.
The Ego-pronoun (the personal pronoun of the first person singular) has been defined as an
upper case character “Y” instead of the modern “I”. In analogy to the Ego-pronoun "iéu" in
Occitan language the Y-pronoun symbolized an androgynous iu-synthesis in the divine
concept.
• The Central Religious Images in the Garden of Earthly Delights Published: 12 / 09 / 2010 -
Reads: 991
The central religious image of the Garden of Earthly Delights may be identified in the
androgynous symbolism of the red pillar over a blue pond in the fountain(s) of fertility and
love.

The Ego-Pronouns
• Etymology of the Ego-Pronoun („I“) Published: 11 / 27 / 2010
Three layers of successive pronouns (Man-Ieu-I,Yod) may be identified in IE-languages,
which all symbolize the creation legend of a first human being. The IeU- and Yod-layers
may probably have been influenced by the Hebrew religion at Abraham's contact to the
Indo-European migrations. The divine name IHVH corresponds to the IeU-core in the
second layer of the pronoun's evolution.
• Decoding the Ego-Pronoun („I“) Published: 11 / 26 / 2010
In Tajik, Persian, Hindi/Urdu and Kurdish the Ego-pronoun is identical to the name of the
first human being “man”, who had been identified as the first man “Mannus” - Tuisco's child
by Tacitus (98AD). In Europe some dialects and languages in the remote mountainous areas
still conserve the original form of the European Ego-pronoun in the threefold vowel-
combinations ieu, iau respectively iou, which as IU-Symbols refer to the androgynous core
in the series IU-piter, Dieu, Diu, Diou, Dio, Dios, Dievas, IHVH, etcetera. In a singular case
(the Sardinian dialect Campidanese) the Ego-pronoun dèu is identical to the divine name
Deu.
• The Hieroglyphs in the Ego-Pronoun Published: 11 / 24 / 2010
Most European languages and dialects (French, Iberian, Italian, Celtic (southern German
and English) and Rumanian reveal a simple relation between the Ego-pronoun (I) and the
divine name. The divine name may be generated by adding up “D”, the Ego-pronoun and
eventually a trailer character “s”.
• Sacred Phonemes - Moulding the sacred words Published: 11 / 19 / 2010
The Ancients of Day described the creation of man as a moulding procedure, in which God
created an Adam Cadmon (symbolized by the personal pronoun iéu) from an image Diéu.
They literally developed the idea of a creation from one singular word Diéu which has been
used as a mould for a complete dictionary.
 • A History of Proto-Indo-European Religion Published: 11 / 17 / 2010 - Reads: 926
The PIE-System has been designed as a bipolar concept of an androgynous deity, which
created an androgynous human being according to its own image, consisting of a male and a
female half. The first androgynous human being has been encoded in the divine name (e.g.
Diéu), in the corresponding pronoun of the first person singular (e.g. iéu) and in the colors
red (male), blue (female) and purple (androgynous, divine).

Widukind's Tomb
• Widukind's Tomb Published: 11 / 15 / 2010
A remarkable tomb in orange-red, blue and purple from the early 11th century is to be found
at Enger, Westfalia. It may have been related to the Plantagenet tombs at Fontevraud Abbey
(1189-1246) and the grave at Roermond (1240).

PIE-Concept
• Antithesis to the Standard PIE-Concept Published: 11 / 14 / 201
In "Indo-European and the Indo-Europeans" Calvert Watkins published a fine representative
sample of the available reconstructed Indo-European lexicon, which will be used to check
some new evidence against recent scientific positions.
• The Deity Dis in the Gallic Wars Published: 11 / 12 / 2010
The specified formula for generating the divine name, in which the divine name is being
derived by concatenating a character “D” (respectively Z, Th or Þ), “the pronoun of the first
person singular (for English and old-German “I”) and a trailing character “s” works
perfectly for English and old-German languages: - English: “D” + “i” + “s” => “Dis”.
• Hieroglyphs in Indo-European Languages Published: 11 / 12 / 2010
This overview considers the characters I, J, Y, U, V, the characters D, Th respectively þ and
S, as well as the vowels O, A and E, along with the joining element H as the main
hieroglyphs in the Indo-European languages.
• The Indo Europeans - A Ground Zero for Civilisation Published: 11 / 03 / 2010
Etymological traces guide us back to the origin of civilisations. In analogy to genetic
information our ancestors pass their roots by inheriting dictionaries and grammatical rules to
their grandchildren. Inheriting genes and linguistic codes is extremely resistant to
falsifications and will allow us to reconstruct the roots of civilisation
• A Cultural Earthquake (The Proto-Indo-European-concept) Published: 10 / 26 / 2010
The Proto-Indo-European-concept seems to have been originated 4000 BC at Volgograd,
Russia. Originally the concept developed an agricultural revolution, an improved
domestication of cattle and an integrated management, which proved to be successful as a
combination.
• Reconstruction of the PIE-History Published: 10 / 25 / 2010
According to etymological studies the PIE-language arose around 3500 before Christ. The
language and its derivatives started spreading in all directions, quickly penetrating the
continents on westward and eastward directions.
 • T-V-Distinction in the PIE-Concept Published: 10 / 19 / 2010
In southern Europe the Indo-European core *iou has been used to encode a divine name (e.g.
IU-piter), pronouns (e.g. iu) and supreme justice (ius) and as a joint, especially a
matrimonial joint.
• An Integrated Proto Indo European Concept (Overview) Published: 10 / 12 / 2010
This essay joins the PIE-languages and their pronouns, religions and their gods as well as all
correlated symbols (such as colors, paintings and heraldic flags) to an overall concept. The
impact and magnitude of an integrated PIE-concept must be considered as much higher
compared to the mere sum of the singular concepts.
• The PIE Concept - Decoding the Proto Indo European Language Published: 10 / 08 / 2010
This overview investigates the correlation between a number of divine names, the pronouns
and their bipolar elements. European languages derived their linguistic concepts from the
common Indo-European sky-god Dyaus, which in its purest form has been copied to god's
name (Diéu) in Provençal language.

Frederi Mistral's poem Mirèio

• The Keywords in God's Name Published: 10 / 06 / 2010
Obviously the religious IU-concept (applying I and U-symbols to derive divine names and
pronouns) has been shared by most Indo-European peoples, the Hebrew and Arabic people.
• The Book Genesis Inside of a Single Word Published: 09 / 28 / 2010
By Frederi Mistral, in a poem Mirèio (published 1859).
• Etymology for the Pronoun 'I' Published: 09 / 27 / 2010
The most important words in the Proto-Indo-European language (PIE-language) are reported
to be the personal pronouns for the first and second person singular, and for the first person
plural. In order of their priority these pronouns are I, You and We.

Book of Common Prayer

• King Edward VI's Legacy (1537-1553) Published: 09 / 10 / 2010
As a remarkable effect a great number of words in the Book of Common Prayer have been
written in UI & UI – combinations, which previously had been documented in Latin V and I,
e.g. diuine – divine, diuerse - diverse, diuision -division, fiue – five, iudge – judge, riuer
-river, wiues – wives, etc...
• Jupiter's Legacy Published: 09 / 08 / 2010
Religion started as a series of bipolar elements, symbolizing the principle of fertility.
Usually the bipolar religious symbols cover a range of popular human artefacts, such as:
Pillars and circles, the antipodal letter symbols I and U, the colors red & blue.
• The Keystone to Religion - Interpreting the Kylver rune-stone Published: 09 / 02 / 2010
The combination of an alphabet starting with the sacred combination I, U and“þ”, a stacked
Tiwaz-rune and the Indo-European divine name “Zueius” transforms the Kylver stone to a
keystone in understanding Germanic religion.
 • Dyaus' Legacy - A Quest for the Origin of Religion Published: 09 / 02 / 2010
Analysis of early religions starts by identifying the Cup Marks, Pillars and Circles as divine
symbols, inherited from the Stone Age. The Cups, Pillars and Rings have been transformed
into alphabetic letters U, I and O, which symbolize divine, bipolar elements, comparable to
the ancient yoni and lingam symbols.
• Summary - Archaic Rock Inscriptions (1891) Published: 08 / 26 / 2010
An Account of the Cup and Ring Marking on the Sculptural Stones of the Old and New
Worlds.

Red & Blue, Purple's Symbolism

• The Hermetic Library Published: 08 / 25 / 2010
There is a strange trace of a common bipolar symbolism in the applications of the colors
Red & Blue, discovered in studies and documented in a series of manuscripts.This religious
bipolarity has been named Hermetic for the bi-faced idols and the naming conventions by
Roman historians (Caesar and Tacitus) and archaeologists, who compared early idols
(including the Hermes of Roquepertuse) with Roman bi-faced idols of Mercury / Hermes.
• Liturgical (and Royal) colors Published: 08 / 25 / 2010 Reads: 949
Although the Book Exodus defines blue as a divine prescription for the Hebrew High
Priests' garments and curtains at the Covenant Tent the symbol blue (and equally yellow)
have been avoided as standard liturgical colors, probably resulting from the idea of avoiding
any evil influence from the altar.

Fontevraud
• Red and Blue in British Royalty Published: 08 / 20 / 2010
Early English royals preferred red and blue garments for their tombs, located at Fontevraud
Abbey and for their coats of arms. Further analysis of royal tombs at the British island will
not result in an overwhelming amount of evidence for red, white & blue patterns.
• Red and Blue as Gender Symbols Published: 08 / 17 / 2010 - Reads: 1558
This overview lists some of the relevant gender specific color codes which have been
applied in artwork and publications. Modern gender specific colors refer blue to male and
pink to female children.

Waiblingen
• The Nuns' Church at Waiblingen Published: 08 / 15 / 2010
The Nuns' Church at Waiblingen has been erected between 1426 and 1510. The decorated
ceiling is a highlight in the city's architecture. The medieval masons have chosen keystones
decorated in red and blue colors. Red and blue are quite common for medieval keystones.

Freemasonary
• Blue and Red Symbolism in Freemasonary Published: 08 / 09 / 2010 Reads: 1178
This summary documents the starting point for early religion as an Ancient Symbol
Worship. Ancient peoples erected pillars and created circles as religious symbols,
representing the male respectively female reproductive organs.
Illuminated Manuscripts
• Illuminated Manuscripts Published: 07 / 28 / 2010 - Reads: 1597
Most decorations of all medieval manuscripts are often in two or three primary colors, in
which red and blue are the dominant colors for initials, decorations and illuminations. In
most analyzed illuminations red and blue must be considered as the dominant symbolic
colors.

Notitia Dignitatum
• Blue and Red in Notitia Dignitatum Published: 07 / 26 / 2010
The Books Exodus and Chronicles reveal a great number of symbolic colored woven
materials (red, blue and purple twining) in the divine instructions for the Covenant tent and
for Solomon's temple. Medieval paintings and illuminated manuscripts provide us with a
vast number of red and blue colored illustrations.

Colored Idols
• Colored Idols Published: 07 / 17 / 2010 - Reads: 892
The international exhibition Bunte Götter (“colored Gods”), organized by the Munich
Glyptothek in 2004

St. Peter
• Yellow for Saint Peter Published: 07 / 04 / 2010 - Reads: 909
There are a number of paintings in which Peter has been dressed in yellow, obviously for his
threefold denying of Jesus.
• Symbolism in the Paintings by Hieronymos Bosch Published: 07 / 02 / 2010 - Reads: 2205
The following rules seem to be valid for all Bosch' paintings:
- (Except for the Marriage at Cana) Jesus as a Creator and almighty God is dressed in red.
- In contrast the mocked (suffering) Jesus is wearing white or green-white
- In contrast the suffering Jesus (wearing a crucifix) is wearing blue garments
- As an unknown visitor at The Marriage at Cana Jesus is dressed in black
- The Virgin Mother Mary is wearing a blue or a red dress.
• Capita Selecta for the religious symbols Red and Blue Published: 06 / 26 / 2010
Most of the illuminated medieval manuscripts do contain scriptures in alternated red and
blue lines, initials or letters. Sometimes gold, purple or green will be applied for extra
decorations. Yellow will largely be reserved for a traitor's symbol (e.g. Judas).
• Dyeing Purple in the Middle Age Published: 06 / 21 / 2010 - Reads: 1324
Between the 10th and the 15th century the red-dyers and blue-dyers have been
manufacturing precious textiles in Flanders and the neighbouring countries. The chemical
processes required separate guilds for these dyers
 • The Hermetic Codex Published: 06 / 13 / 2010 - Reads: 2751
The PIE-System has been designed as a bipolar concept of an androgynous deity, which
created an androgynous human being according to its own image, consisting of a male and a
female half. The first androgynous human being has been encoded in the divine name (e.g.
Diéu), in the corresponding pronoun of the first person singular (e.g. iéu) and in the colors
red (male), blue (female) and purple (androgynous, divine).
• Threads of Bipolar Symbolism in Religion Published: 06 / 02 / 2010 - Reads: 1435
The overwhelming number of bipolar symbols found in ancient documents reveals a vast
religious movement developing parallel to the mainstream medieval religion. In this
overview additional information has been grouped according to regional areas to allow the
identification of historical threads in European countries. These threads may allow to
identify the sequential steps in developing the bipolar symbols.

Hieronymos Bosch
• Symbolism in the Garden of Delights by Hieronymos Bosch Published: 05 / 27 / 2010 -
Reads: 1062
The analysis clearly identifies rose-red and blue as the central symbolic elements, referring
to human fertility and the androgynous creation legend. Of course red and blue have been
identified in other documents and paintings, especially in the illuminated medieval Bible's
manuscripts and medieval religious icons and other paintings.

William of Orange
• The Majestic Singular in William of Orange's Letter Published: 05 / 24 / 2010
In a singular, rare case both the capitalization of the singular first-person pronoun, "I" and
the second-person pronouns, "U" may be found in a document, written in the 16th century
by William of Orange.
• Red and Blue in the Middle Age Published: 05 / 05 / 2010
An analysis of the ornaments in medieval Bible-codices reveals an overwhelming number of
red & blue scripting lines, garments and other ornaments, which are referring to divine
commands in the Book Exodus.

The Kingfisher
• The Kingfisher - The etymology of kingfisher Published: 05 / 01 / 2010 - Reads: 1789
The name "kingfisher" refers to the Norse roots "Kungsfiskare" and may have been defined
by the Normans. The tombs at Fontevraud in France also refer to the etymology for the
Kingfisher birds.

Color Codes
• Blue and Red in Roermond Published: 04 / 27 / 2010
The colors red, blue and white may correlate to a couple of graves located at abbeys in
Fontevrault and Roermond. These tombs belong to the royal clan of the Plantagenets and to
the counts of Gelre.
The Last Supper
• Color Codings in the Last Supper (Overview) Published: 04 / 17 / 2010 - Reads: 2421
Usually Judas will wear yellow, green or black (or combinations of these medieval “evil”
colors). Sometimes the artist will dress Judas in “good” colors (blue and red) and applies
“evil” colors for other disciples, in order to trigger the attention of the observers.
• Color Coding in the Last Supper (by Leonardo Da Vinci) Published: 04 / 16 / 2010 - Reads:
2587
This analysis documents the color codes in the garments at The Last Supper (Leonardo da
Vinci) to investigate the thesis that in the Middle Age red & blue may have symbolized the
Good and yellow & green the Evil forces.

Judas
• Yellow for Judas Published: 04 / 14 / 2010 - Reads: 1280
In ancient and medieval eras yellow is a betrayer's symbol for the evil, which has been
documented in a great number of examples in this manuscript.
• Language and Religion Published: 04 / 07 / 2010 - Reads: 1055
Two different versions of creation legends exist for mankind: The first legend describes the
creation of a male person Adam, from which subsequently a female servant Eve has been
extracted. The second version of the legend describes the creation of an androgynous being
Adam, which has been split in a male Adam and a female person Eve.
• Blue and Red in Medieval Garments Published: 04 / 02 / 2010
The colors red, blue and purple have been defined as religious symbols in the divine
commands in the books Exodus and Chronicles.
• Body Mirroring at Burials Published: 03 / 30 / 2010
Both the Kurgan period (4th Millenium B.C.) and the "Corded Ware culture"-period (2880
B.C.-2000 B.C.) buried their women left sided and their men right sided as mirrored images,
both facing towards the east.
• Summary of some religious color Codes Published: 03 / 23 / 2010
The document summarizes a derivation of color codes ranging from several coats of arms as
referring to decorations in medieval Bibles and the ancient garments' coloring codes, which
may have been derived from the biblical Books Chronicles and Exodus.
• Cross-references for Deities and Man Published: 02 / 22 / 2010 - Reads: 2996
This documentation lists a number of available cross-references between the most important
pre-Christian deities with respect to selected parameters: - androgyny, duality, multiple-
faced - permanent or temporary fetters, immobility - horns or antlers - references to time-
and calendar-keeping.
• Dies Fasti - Understanding the Fastened Sculptures Published: 02 / 18 / 2010
This document illuminates some of the ancient customs, which may be known to scholars
but remain hidden in the old and worn out books, paintings and sculptures.
• Patrism, Matrism and Androgyny Published: 02 / 12 / 2010 - Reads: 2609
Our study reveals the struggle of patrism against matrism, in which the ancient Celtic,
matristic religions may as well be characterized as androgynous philosophies. Originally all
societies relied on androgynous-matristic religions, but historical records clearly reveal the
growing predominance of patristic religion, resulting in the eradication of the Cathars, a
violent suppression of sexuality and progressive, scientific research.
• The Symbolic color Green in Islam Published: 02 / 02 / 2010 - Reads: 1659
Green has been associated with Islam for many centuries. It is not clear why this is so. The
colors purple, red and blue traditionally have been in use from early beginnings in
Christianity. They may be found in the imperial garments, in the biblical decorations, in
icons or paintings and in flags.
• A Loss of Symbolism in Communications Published: 01 / 28 / 2010
The androgynous basis of symbolism seems to have been restored. The symbols reveal an
impressive monument for the matrimonial link between man and woman, as a divine
highlight to praise marriage, as a statue to praise fertility, as a bond linking peoples; and yes,
even as an origin for an original and common Divine Principle, which may even have been
the source for a common Indo-European deity.
• A compact Overview of Bipolar Symbolism Published: 01 / 23 / 2010
The summary will cover etymology in the PIE-language, the name YHWH, IU-piter, the
Celtic weaving technology, the Book Exodus, Plato's Symposium, Yin & Yang, Celtic
sculptures, Janus & Jana, medieval Bibles, medieval Genesis documents, the Zohar,
medieval garments for emperors and kings, the peerage system and flags.
2009 – Dyaus, Colors, Exodus, Flags, Hochdorf

Red & Blue-combinations

• Gender References for Purple, Red and Blue Published: 01 / 18 / 2010 - Reads: 1285
Purple has always been a divine and imperial color. The divine commands in Exodus 28-28
and 39 (-21,22,30) clearly reveal a preference of blue for Aaron and his sons.
• Etymology for Flags Published: 01 / 14 / 2010 - Reads: 1079
In the Middle Age Europe may have known a basic symbolism ruled by the biblical colors
purple, red and blue, which must be considered as androgynous symbols.
• Another Etymology for Purple Published: 01 / 06 / 2010 - Reads: 1354
Dutch language provides us with a word “paars” for the color “purple”, which may have
been in use in ancient eras as religious symbols in analogy to the colors red and blue.

Red & Blue & Purple in the Bible

• Paint It Purple - A short History of painting Red and Blue Published: 01 / 03 / 2010 - Reads:
2198
According to a number of divine commands in the Book Exodus and the second Book of
Chronicles the colors Purple, Red and Blue must have been religious symbols for a very
long time.
• Genesis - Weaving the Words in Red and in Blue Published: 12 / 23 / 2009
The published layout for the Book Genesis explains the basic idea of weaving words like
human beings symbolized by male and female persons as married couples. Initially man had
started as a couple of two individuals colored red and blue, which had to multiply.
• Secret color Codes in the Bible Published: 12 / 05 / 2009 - Reads: 2320
The coloring codes for the garments in ancient oil paintings seems to be following the
wealthy decorations in the medieval codices, which mainly consist of Bibles.
• Notes to the Sacred Symbols of Mu Published: 11 / 24 / 2009 - Reads: 1174
While studying these kind of manuscripts, which have been written before 1950, I noticed
some problems in understanding these texts due to the background knowledge for modern
readers. The main cause for these misunderstandings is a dramatic changeover in social
position for women (voting, property, etcetera).
• The Fundamental Color Symbols Blue and Red Published: 10 / 21 / 2009 - Reads: 4494
A great number of ancient -mostly religious - codings has been conserved in antiquities. One
of the fascinating topics in these areas is the use of colors as ancient symbols, which have
been documented in writings such as the Bible, in ancient sculptures and in ancient
buildings.

Hochdorf
• Hochdorf Revisited - A reconstructed Celtic Site Published: 10 / 02 / 2009 - Reads: 1234
The museum is located in an area populated in the 6th century before Christ, but is famous
for the findings in an untouched imperial grave, which had been discovered in 1978.
Brabant
• The Brabantian Dictionary Published: 10 / 01 / 2009 - Reads: 1192
In a study project I derived the following dictionary Brabantian – Dutch – English – German
from three novels by Antoon Coolen: - "De goede moordenaar" (1931), - "Hun grond
verwaait" (1927), - "De man met het Jan Klaassenspel" (1933) and some other sources
including: - "Telemachus in het dorp" by Marnix Gijsen (1947) and “Beekman & Beekman”
by Toon Kortooms (1950)

Dyaeus
• The Sky-God Dyaeus Published: 05 / 15 / 2009 - Reads: 3136
Dyaeus is a common deity, shared by all Indo-European communities. From a great number
of palaeolithic dual-headed divine sculptures, burial ceremonies, biblical quotations and
color codes the author develops the characteristics for the androgynous sky-god Dyaeus,
whose "Hermaphrodites" are referring to the famous androgynous creation legends in Plato's
Symposium and in the Kabbalistic Book Zohar.