Spelling Thee, U and I

2012-02-11T04:32:00.000-08:00

200 BCE: Greek Magical Papyri

The Greek Magical Papyri ¹ contain various representations (rectangular and triangular shapes) of the vowel-sequences in spells, charms, magical formulas and invocations of the divine names.

Ecloga Ex Papyris Magicis: Liber II

Spell To Catch a Thief by the Shudderful Names²:

A EE E'E'E' IIII OOOOO YYYYYY O'O'O'O'O'O'O'!"

[This is the figure to strike:]

                                         A
     O'        [draw the         E E      Y Y        Uzat-Eye,        E'E'E'
  I I I I      the Eye of      I I I I
 E'E'E'E'E'    Horus, here]   E'E'E'E'E'
 E E E E E E                  E E E E E E
A A A A A A A                A A A A A A A
IAO'     O'IA   IO'A  AE'O'  E'O'A    O'AE'

These pyramids list the vowels in alphabetical and reversed alphabetical order αεηιουω (of the Greek alphabet).

The effective impact of charms and spells required a perfect usage of the words and intonation:

xv. How to Say the Magical Sounds³
the "A" [alpha] with an Open Mouth, undulating like a Wave;
the "O" [omicron] succinctly, as a Breathed Threat;
the "IAO'" [iota alpha omega] to Earth, to Air, and to Heaven;
the "E'" [eta] like a Baboon; ...
the "E" [epsilon] with Enjoyment, aspirating it;
the "Y" [upsilon] like a Shepherd, drawing out the Pronunciation.

Footnotes

1The materials in the papyri date from the 2nd century BC to the 5th century AD.

2Source: Ecloga Ex Papyris Magicis: Liber II

3[This description, taken from a longer spell, does not specify the pronunciation of "I" (iota) or "O'" (omega).] [PGM V.24-30]

140 AD: Gnosis - syzygies¹

“In many Gnostic systems, the various emanations of God are called Aeons. In the different systems these emanations are differently named, classified, and described, but the emanation theory itself is common to all forms of Gnosticism. In Valentinianism they form male/female pairs called syzygies (Greek συζυγίαι, from σύζυγοι syzygoi, lit. "yokings together"). “

Valentinian literature described the Primal Being or Bythos as the beginning of all things who, after ages of silence and contemplation, gave rise to other beings by a process of emanation. The first series of beings, the aeons, were thirty in number, representing fifteen syzygies ² or pairs sexually complementary.

Through the error of Sophia, one of the lowest aeons, and the ignorance of Sakla, the lower world with its subjection to matter is brought into existence. Man, the highest being in the lower world, participates in both the psychic and the hylic (material) nature, and the work of redemption consists in freeing the higher, the spiritual, from its servitude to the lower.

Valentinus was among the early Christians who attempted to align Christianity with Platonism, drawing dualist conceptions from the Platonic world of ideal forms (pleroma) and the lower world of phenomena (kenoma).

Footnotes

1Source Valentinus (c.100 - c.160)

2Source: Syzygy (Gnosticism), male-female pairings of the emanations known as aeons

Proceedings in the Pronouns' Etymology (Overview)

2012-02-09T10:24:00.000-08:00

pdf-Version: Proceedings in the Pronouns' Etymology (Overview)

In a marvelous concept our language has been built around a central core¹, which seems to have been designed around the PIE-names *Dyēus Ph ₂ tēr (the god of the day-lit sky²) and *deiwos (god)³. The divine names are correlated to the ego-pronouns⁴, the daylight's work and the days of the week. The central core has been based on vowel-sequences, which essentially refer to “yēu” in *Dyēus Ph ₂ tēr, respectively “eiuu” in *deiwos, which will be identified in a great number of words of our modern vocabulary.

This overview lists the mayor works in my Scribd-library in chronological order. Highly frequented manuscripts have been highlighted by yellow or blue.

2012 – Vowel-oriented Symbolism

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

The PIE-concept

The I's Antipodes (Published: 01 / 31 / 2012)

In a marvelous concept our language has been built around a central core⁵, which seems to have been designed around the PIE-names *Dyēus Ph ₂ tēr (the god of the day-lit sky⁶) and *deiwos (god)⁷. 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.

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

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

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

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)

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.

Footnotes

1 The Key Morpheme - analyzing the PIE-concept

2See for details: PIE-religion

3Deus (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.

4The personal pronouns of the first person singular.

5 The Key Morpheme - analyzing the PIE-concept

6See for details: PIE-religion

7Deus (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.

Vowel-Sequences in Archaic Manuscripts

2012-02-08T22:36:00.000-08:00

pdf-version: Vowel-Sequences in Archaic Manuscripts

Vowel-sequences in Magical Papyri

Vowels must have been the mayor symbolic elements in archaic society, language, and religion. Vowel-sequences have been found in a great number of divine names (such as Iu, Iao, Iah, Iau, Ieou, Iaou, Iho, Iaouh, Eewu, Ao, Au, Iee, Ia, Ie, Jupiter and Jove¹), ego-pronouns (such as ieu, iòu më, jou, jau, eau) and days of the week (e.g. jeudi, jueves, Jovdio, joi, dydd Iau, dijous). These elements have been documented in The Key Morpheme - analyzing the PIE-concep.

Vowels must have been the archaic fundamentals for religious symbolism². This manuscript documents the typical vowel-sequences in various ancient papyri. The symbolism in this vowel-sequences correlates to the previously found applications in ego-pronouns³ and days of the week.

Greek Magical Papyri Texts

Sources: Papyri Graecae Magicae

Ecloga Ex Papyris Magicis: Liber I

Source: Ecloga Ex Papyris Magicis: Liber I

"Make me Invisible, Lord Helios, AEO' O'AE' EIE' E'AO',
in the Presence of Any Man until Sunset, IO' IO' O' PHRIXRIZO' EO'A!" ⁴

Ecloga Ex Papyris Magicis: Liber II

Source: Ecloga Ex Papyris Magicis: Liber II

Spell To Catch a Thief by the Shudderful Names:
A EE E'E'E' IIII OOOOO YYYYYY O'O'O'O'O'O'O'!"

These pyramids list the vowels in alphabetical and reversed alphabetical order αεηιουω (of the Greek alphabet).

xv. How to Say the Magical Sounds⁵
the "A" [alpha] with an Open Mouth, undulating like a Wave;
the "O" [omicron] succinctly, as a Breathed Threat;
the "IAO'" [iota alpha omega] to Earth, to Air, and to Heaven;
the "E'" [eta] like a Baboon; ...
the "E" [epsilon] with Enjoyment, aspirating it;
the "Y" [upsilon] like a Shepherd, drawing out the Pronunciation.
xvi. Bear-Charm which Accomplishes Everything

The First Formula in a Different Way: "THO'ZOPITHE', Bear, Greatest Goddess, Ruling Heaven, Reigning over the Pole of the Stars, Highest, Beautiful-Shining Goddess, Incorruptible Element, Composite of the All, All-Illuminating, Bond of the Universe AEE'IOYO' (square [probably means arranged in lines forming a square:

  A E E'I O Y O'   E E'I O Y O'A    E'I O Y O'A E    I O Y O'A E E'   O Y O'A E E'I   Y O'A E E'I O    O'A E E'I O Y

This square corresponds to the Cyclical Shifts⁶ proposed by Diederich in his reference to the inscriptions in the theater at Milete:

αεηιουω → AEÆIOUΩ (instead of AEEIOYO)
εηιουωα → EÆIOUΩA (instead of EEIOYOA)
ηιουωαε → ÆIOUΩAE (instead of EIOYOAE)
ιουωαεη → IOUΩAEÆ (instead of IOYOAEE)
ουωαεηι → OUΩAEÆI (instead of OYOAEEI)
υωαεηιο → UΩAEÆIO (instead of YOAEEIO)
ωαεηιου → ΩAEÆIOY (instead of OAEEIOY)

Mithras Liturgy ⁷

source: Mithras Liturgy from the Paris Codex
Edited and Translated by Marvin W. Meyer

page 2, line 10: “First origin of my origin”: αεηιουω (→ AEEIOYO)⁸,
page 4, line 1: “the first of the fire in me”: ηυηιαεη (→ EYEIAEE),
page 4, line 2: “the first of the water in me”: ωωω ααα εεε (→ OOO AAA EEE),
page 4, line 3: “the first of the earthy substance in me”: υηυωη (→ YEYOE),
page 4, line 6: “without soul and yet alive with soul”, υηι αυι ευωιε
(→ YEI AYI EYOIE)
page 4, line 27: … “god”: ευηυϊαεηια ωειανϊυαϊεω
(→ EYEYIAEEIA OEIAYIYAIEO)
page 4, line 29: “immortal brilliance”: ωηυ αεω ηυα εωη υαε ωιαε
(→ OEY AEO EYA EOE YAE IAE )
page 8, line 20: “Fire-Feeler”: ιαω (→ IAO),
page 8, line 21: “Light-Breather”: ωαι (→ OAI)⁹
page 8, line 24: “Light-Forcer”, ιαιαω (→ AIAIO),
page 10, line 1: “Thunder-Shaker” (600), ιηωηιωηιω (→ IEOEIOEIO),
page 17, (second last line of the main text), unnumbered: ιε ια η εη ου εια
(765) “I have consecrated you, that your essence may be useful to me, to _______ alone,
IE IA E EE OY EIA, that you may prove useful to me alone”.
page 18, line 19 (785-790) “Now this is the formula”: ιεεοοιαι (→ “IEEOOIAI”

The immortal names in the Mithras Liturgy

page 10, line 9:
-ηεω-οηεω-ιωω-οη-ηεω-ηεω-οηεω-ιωω-οηηε-ωηε-
(→ EEO OEEO IOO OE EEO EEO OEEO IOO OEEE OEE)
page 10, line 10:
-ωοη-ιη-ηω-οω-οη-ιεω-οη-ωοη-ιεωοη-ιεεω-εη-ιω-οη-
(→ OOE IE EO OO OE IEO OE OOE IEOOE IEEO EE IO OE)
page 10, line 11:
-ιοη-ωηω-εοη-οεω-ωιη-ωιηεω-οι-ιιι-ηοη-ωυη-ηω-οηε-
IOE OEO EOE OEO OIE OIE EO OI III EOE OYE EO OEE
page 10, line 12:
-εωηια-αηαεηα-ηεεη-εεη-εεη-ιεω-ηεω-οηεεοη-ηεω-ηυω
EOEIA AEAEEA EEEE EEE EEE IEO EEO OEEEOE EEO EYO
page 10, line 13:

οη-εϊω-ηω-ωη-ωη-ωη-εε-οοουιωη-
OE EIO EO OE OE EE OOOYIOE.”

Cyclical Shifts

In the explanations¹⁰ Diederich refers to the theater at Milete, in which the acclamation of the seven planets is calling the seven-vowel sequences in such manner that each acclamation starts with a next vowel in the proper sequence of the row. The first name is αεηιουω, the second name is εηιουωα, etc....:

This description allowed me to generate the other names, in total seven, which will be transcribed in an improved vowel symbolism (this explanation is missing):

αεηιουω → AEÆIOUΩ (instead of AEEIOYO)
εηιουωα → EÆIOUΩA (instead of EEIOYOA)
ηιουωαε → ÆIOUΩAE (instead of EIOYOAE)
ιουωαεη → IOUΩAEÆ (instead of IOYOAEE)
ουωαεηι → OUΩAEÆI (instead of OYOAEEI)
υωαεηιο → UΩAEÆIO (instead of YOAEEIO)
ωαεηιου → ΩAEÆIOY (instead of OAEEIOY)

From here the cycle returns to number 1.

αεηιουω → AEÆIOUΩ (instead of AEEIOYO)

…. and so on

Indeed I found some evidence in the web, specifying¹¹:

ΑΕΗΙΟΥΩ
ΕΗΙΟΥΩΑ
ΗΙΟΥΩΑΕ
ΙΟΥΩΑΕΗ (→ a most interesting pattern starting with IOU and ending in AEH)
ΟΥΩΑΕΗΙ
ΥΩΑΕΗΙΟ
ΩΑΕΗΙΟΥ

A Mithraic Ritual by GRS Mead

source: A Mithraic Ritual by GRS Mead. Taken from the Mithras Liturgy.

Chanting of the vowels

As to the chanting of the vowels, it is {13} of interest to learn from Demetrius, On Interpretation, c. 71 (p.20 Raderm.), that: "In Egypt the priests hymn the Gods by means of the seven vowels, chanting them in order; instead of the pipe and lute the musical chanting of these letters is heard. So that if you were to take away this accompaniment you would simply remove the whole melody and music of the utterance (logos)."

The third Utterance (Logos)

I do invoke Thy Deathless Names, innate with Life, most worshipful, that have not yet descended unto mortal nature, nor have been made articulate by human tongue, or cry or tone of man:

ëeö · oëeö · iöö · oë · ëeö · ëeö · oëeö · iöö · oëëe · öëe · öoë · ië · ëö · oö · oë · ieö · oë · öoë · ieöoë · ieeö · eë · iö · oë · ioë · öëö · eoë · oeö · öië · öiëeö · oi · iii · ëoë · öuë · ëö · oëe · eöëia · aëaeëa · ëeeë · eeë · eeë · ieö · ëeö · oëeeoë · ëeö · euö · oë · eiö · ëö · öë · öë · öë · ee · ooouiöë!

These deathless names correspond to the immortal names in the previously documented Mithras Liturgy.

page 10, line 9:
-ηεω-οηεω-ιωω-οη-ηεω-ηεω-οηεω-ιωω-οηηε-ωηε-
(→ EEO OEEO IOO OE EEO EEO OEEO IOO OEEE OEE)
page 10, line 10:
-ωοη-ιη-ηω-οω-οη-ιεω-οη-ωοη-ιεωοη-ιεεω-εη-ιω-οη-
(→ OOE IE EO OO OE IEO OE OOE IEOOE IEEO EE IO OE)
page 10, line 11:
-ιοη-ωηω-εοη-οεω-ωιη-ωιηεω-οι-ιιι-ηοη-ωυη-ηω-οηε-
IOE OEO EOE OEO OIE OIE EO OI III EOE OYE EO OEE
page 10, line 12:
-εωηια-αηαεηα-ηεεη-εεη-εεη-ιεω-ηεω-οηεεοη-ηεω-ηυω
EOEIA AEAEEA EEEE EEE EEE IEO EEO OEEEOE EEO EYO
page 10, line 13:

οη-εϊω-ηω-ωη-ωη-ωη-εε-οοουιωη-
OE EIO EO OE OE EE OOOYIOE.”

Mithras in the Greek Magical Papyri

Source: Mithras in the Greek Magical Papyri (Roger Pearse)

The divine names IOA, IAEO, AEEIOYW and the reversed form WYOIEEA are vowel-sequences.

From PGM III, 1-164; lines 71-85:

“I conjure you, the powerful and mighty angel of this animal in this place; rouse yourself for me, and perform the NN [deed] both on this very day and in every hour and day; rouse yourself for me against my enemies, NN, and perform NN deed” (add the usual), “for I conjure you by IAO SABAOTH ADONAI ABRASAX, and by the great god, IAEO” (formula), “AEEIOYW WYOIEEA CHABRAX PHNESKER PHIKO PHNYRO PHWCHW BWCH / ABLANATHANALBA ARRAMMACHAMARI SESENGENBARPHARANGES MITHRA NAMAZAR ANAMARIA DAMNAMENEU CHEU CHTHO[NIE] THORTOEI, holy king, the Sailor, [who steers] the tiller of the lord god, rouse [yourself] for me, great cat-faced one, steerer of the tiller [of God], perform the NN deed (add the usual), from this very day, immediately, immediately; quickly, quickly. …

Traditions of Magic in Ancient Antiquity

Source: Traditions of Magic in Ancient Antiquity,

Papyrus 4. PMich 757 (=inv. 6925) , dated 2nd to 4th centuries A.D.

aeêiouô-triangle,
iaeôbaphrenemoun-etc.-triangle,
ôuoiêea-triangle,

Footnotes

1Massey's divine names - From: Ancient Egypt – The Light of the World (Vol. 1-page 501) by Gerald Massey

2 Joscelyn Godwin (1991). "The Mystery of the Seven Vowels. in Theory and Pract...

3Personal pronoun of the 1^st person singular

4 [PGM I.222-31] ( I. PROTECTION - vi. Indispensable Invisibility Spell )

5[This description, taken from a longer spell, does not specify the pronunciation of "I" (iota) or "O'" (omega).] [PGM V.24-30]

6Page 33 in "Eine Mithrasliturgie" (second edition, 1910)

7Pages refer to: "Eine Mithrasliturgie" (second edition, 1910)

Details: Addenda to the Mithras Liturgy's Translations and The Vowels AEEIOYO in the Mithras Liturgy

8Cf. On the Eighth and Ninth (Nag Hammadi Codex VI, tractate 6), page 60, line 20. With regard to the Mithras Liturgy in general, cf. this tractate as well as another Hermetic tractate, Corpus Hermeticum XIII.

9A permutation of the divine name IAO. cf. also AIO (below, line 598).

10Page 33 in "Eine Mithrasliturgie" (second edition, 1910)

11 Les formations géométriques de mots dans la magie ancienne and Le pouvoir de l'écriture dans la magie and Le pouvoir de l'écriture dans la magie (all in French)

The Vowels AEEIOYO in the Mithras Liturgy

2012-02-06T12:58:00.000-08:00

pdf-version: The Vowels AEEIOYO in the Mithras Liturgy

The Mithras Liturgy is the name given to one of the texts found in one of the Greek Magical Papyri ¹, the so-called "Great Magical Book", numbered PGM IV, on lines 475-834. and was given the title "Mithras Liturgy" by its first translator, Albrecht Dieterich (1903), because one of the deities invoked is Helios Mithras (Ἥλιοϲ Μίθραϲ), but the text is generally now considered as syncretistic, and with no connection to Mithraism.²

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 texts³.

Incantations of long vowel-sequences appear in Greek-Egyptian magical papyri dating back to the 2^nd century BCE. They also appear in Gnostic writings.

AEEIOYO

Strange is the alphabetical order in the special vowel sequence AEEIOYO, which seems to be adapted for the special use of the Greek alphabet.

Aeeiouo may be found in the Nag Hammadi Library ⁴ in which is defined as the shape of the Self Begotton Soul. In the Mithras Liturgy AEEIOYO is explained as “the First -origin of my origin”.

In seven holy vowels of the Greek alphabet the magical formula AEEIOYO is described as a vowel sequence of all seven Greek vowels: Alpha, Epsilon, Eta, Iota, Omicron, Upsilon, Omega In their “wing formation” the word Aeeiouo consists of exactly these seven Greek vowels in their alphabetical order, which may be transcribed as follows⁵:

ΑΕΗΙΟΥΩ⁶

ΕΗΙΟΥ

ΕΙΟ

ΙΟ

From this sequence AEEIOYO eventually may be shortened to “I”.

Vowel sequences in Weekdays⁷

In a marvelous concept our language has been built around a central core⁸, which seems to have been designed around the PIE-names *Dyēus Ph ₂ tēr (the god of the day-lit sky⁹) and *deiwos (god)¹⁰

On the other hand some Mediterranean divine names, especially IOU-piter and YHWH, seemed to be pure vowel sequences, which may be illustrated by numerous YHWH-translations by the Church Fathers, resulting in names like:

IAO¹¹, Yau, Ιαουε (Iaoue), Ιαουαι (Iaouai)¹², Ieuo (Ieuo)¹³, IEHOUAH and others.

In the Mediterranean area the days of the week suggest to derive the divine names from the days of the weeks, which result in the following list of vowel sequences as familiar divine names and may have been valid around 100-300 AD¹⁴:

iaou, jous, Yow, Yaou, ĵaŭ, jeu, joi, Jov, Jou or Jovis, gio, joi, jue, Iau

Simultaneously southern-European Ego-pronouns¹⁵ seem to consist of genuine concentrated vowel-sequences such as¹⁶:

ieu, iòu më, jou, jau, eau, ego, jeg, jag, jæk, jak, iak, ich, ick, ek, *ik, ih, ic, iċ, ik, ūk, ek, eg, ég , eo, je, eu, iu, yo, jo, ja, : я (ja), jô and Y, I.

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.

These observed vowel-sequences in the divine names and ego-pronouns seem to follow the same pattern as in the Mithras Liturgy, in the Nag Hammadi Library and in other Greek-Egyptian magical papyri and Gnostic scripts.

The archaic divine names such as iaou, jous, Yow, Yaou, ĵaŭ, jeu, joi, Jov, Jou or Jovis, gio, joi, jue, Iau however have been designed according to the master pattern I*U, which may have been derived from the PIE-root Dyaus. These names are contrasting to the strictly alphabetically ordered AEEIOYO, found in the Mithras Liturgy and in the Nag Hammadi Library, in which the names basically follow the master pattern AIO.

Obviously the Mithras Liturgy understood the basic vowel principle, but did not accept the I*U-pattern, which is found in the original divine PIE-names and ego-pronouns.

The Vowel Sequences in “A Mithras Liturgy”

The “Mithras Liturgy” is part of the great magical codex of Paris (Papyrus 574 of the Bibliotheque Nationale). Presumably compiled in the early 4th century BCE, this codex contains a variety of formulas for use in the working library of Egyptian magicians.

In Dieterich’s book A Mithras Liturgy, describing the Paris Codex I identified a number of other vowel sequences, which may add some details to the understanding of these vowel-sequences.

The source does contain a great number of vowel-sequences, such as:

“First origin of my origin”: AEEIOYO¹⁷,
“the first of the fire in me”: EY EIA EE,
“the first of the water in me”: OOO AAA EEE,
“the first of the earthy substance in me”: YE YOE,
… “god”: EYE YIA EEI AO EIAY IYA IEO
“immortal brilliance”: OEY AEO EYA EOE YAE IAE
“Fire-Feeler”: IAO,
“Light-Breather”: OAI¹⁸
“Now this is the formula”: “I EE OO¹⁹ IAI”
“I invoke the immortal names, living and honored, which never pass into mortal nature and are not declared in articulate speech by human tongue or mortal speech or mortal sound:
EEO OEEO IOO OE EEO EEO OE EO IOO OEEE OEE OOE IE EO OO OE IEO OE OOE IEO OE IEEO EE IO OE IOE OEO EOE OEO OIE OIE EO OI III EOE OYE EOOEE EO EIA AEA EEA EEEE EEE EEE IEO EEO OEEEOE EEO EYO OE EIO EO OE OE EE OOO YIOE.”
“I have consecrated you, that your essence may be useful to me, to _______ alone,
IE IA E EE OY EIA, that you may prove useful to me alone”.

The alphabetical sequence AEEIOYO obviously indicates the individual person's origin of origins, in which all vowels need to be used only once. Other first fire, water and earth origins in a individual person's structure seem to be described by several more complicated combinations of two respectively three lettered vowel sequences.

Most of these short 2- and 3-vowel sequences may be found in the specified immortal names, which never pass into mortal nature and have been highlighted in various colors in the previously documented list.

The formula for the “Fire-Feeler” (IAO), obviously is a triad in which in analogy with the archaic divine names starts with an “I” in the sequence of reading from left to the right. In contrast the “Light-Breather” (OAI) starts with an “I” in the sequence of reading from right to the left.

Some of the specified immortal names, which never pass into mortal nature, may correlate to some of the ego-pronouns: IO correlates to the Spanish, respectively Italian ego-pronoun yo, jo. The immortal name I may correlate to the English ego-pronoun. IE may have been used as the French ego-pronoun “je”, whereas IA fits for the Slavic ego-pronoun я (ja).

Aeeioyo in a magic papyrus

From a papyrus containing magical incantations²⁰:

For those possessed by demons, an approved charm by Pibechis:

“Take oil made from unripe olives, together with the plant mastigia and lotus pith, and boil it with marjoram (very colorless), saying, “Joel, Ossarthiomi, Emori, Theochipsoith, Sithemeoch, Sothe, Joe, Mimipsothiooph, Phersothi, Aeeioyo, Joe, Eochariphtha: Come out of such a one”—and the other usual formulae.

But write this phylactery upon a little sheet of tin: “Jaeo, Abraothioch, Phtha, Mesentiniao, Pheoch, Jaeo, Charsoc,” and hang it round the sufferer. It is of every demon a thing to be trembled at, which he fears.”

This papyrus, which obviously calls the “First origin of my origin” Aeeioyo and probably also Joe and Jaeo in a a cure against demons.

The vowel-sequence IAOUE

The "unpronounceable Name - IHVH" has been defined as a vowel-combination IAOUE²¹.

"The sonic, OO, HU, or IEU is one of our very oldest God-names. Most of the "Secret Names" of the Gods were vowel combinations alluding to the fundamental forces behind Life from one angle or another. The "unpronounceable Name - IHVH" was the vowel combination IAOUE. Not pronounced, but breathed. That is uttered without closing the mouth. Its Latinised form of course is IAO - YO-WEH, or Jove."

Ancient Vowel-Songs

A. J. H. Vincent (1797-1868), had in 1859 announced his discovery of a Greek vase in the Berlin museum that seemed to corroborate Demetrius's statement about the Egyptians singing a hymn of the four archaic vowels A E I O²².

In 1887 Conrad Leemans published the great Leiden magical papyrus, which was full of such vowel-sequences.

Diodorus Siculus

Diodorus Siculus (1st century B.C.E.) says expressly that Moses received his laws from the god called lao, and it is the consensus of modern scholars that this name replaced the Tetragrammaton after the latter ceased to be pronounced by Jews. lahve and lao were among the multitude of names for the supreme or solar deity. These names may be considered as pure wovel-names.

The Names of the Gods

The divine names often consist purely of vowels, e.g. the Tetragrammaton, the four-lettered name of the God of Moses, revealed at the Burning Bush (Exodus 3:15), transliterated as YHVH, but also as IEVE, IEUE, Iahve, etc.

Note J.R.: Godwin does not remark the utterance of the divine name at the Yom Kippur also known as the Day of Atonement, one of the holiest days of the year for the Jewish people. According to Jewish tradition, it was on the Day of Atonement that the high priest - and only the high priest - could pronounce the name of God, the sacred Tetragrammaton YHWH. When he entered the Holy Place with the blood of the goat set apart to the Lord, he would utter the name. He was the only one, and that was the only time, when the name could be uttered, and the high priest was to pass on the exact pronunciation of the name of God to his successor with his dying breath.

Godfrey Higgins

In various parts of Anacalypsis Godfrey Higgins (1771-1833) juxtaposes the following names, with the implication that they should be regarded as virtual identities:²³

The one-lettered name I as denoting IHVH, ultimately reducible to his first letter.
The two-lettered name IE, equally referring to "the selfexisting J ah or Jehovah" (cf. Psalm 68:4 in the English Psalter which names God as "JAH"). This name also appears as the EI on the sanctuary of Apollo at Delphi. Early Greek writing, Higgins explains, could read from right to left, hence the EI is indeed IE - and by implication IHVH is the Sun God.
The three-lettered name lAO, which the Greeks considered to be the name of the Jewish God. In Hebrew it is the letters iod-he-vau.
The Tetragrammaton IHVH, iod-he-vau-he, which the ancients wrote and pronounced variously JAHO, JEVO, and sometimes IAOU, is lAO or IEU plus the definite article. This is none other than the Juve of the Etruscans, from which the Romans took their Jove; Jupiter then being of the same family, with piter, "father," added. The same name is heard in India, where the devotees of Krishna sing "JEYE! JEYE!"
The name JEHOVA or JEHOVAH. This is generally explained as deriving from the Tetragrammaton, made pronounceable by interspersing the Masoretic vowel-points from Adonai: thus JeHoVaH. We have already heard Eusebius say that the Jews expressed the name of God with the seven vowels. Higgins also quotes scholars who suggest that the Bacchantes' cry "EVOHE!" derived from the very same word.

Conclusion

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 texts²⁴.

Strange is the alphabetical order in the special vowel sequence AEEIOYO, which seems to be adapted for the special use of the Greek alphabet.

These names are contrasting to the strictly alphabetically ordered AEEIOYO, found in the Mithras Liturgy and in the Nag Hammadi Library, in which the names basically follow the master pattern AIO.

Obviously the Mithras Liturgy understood the basic vowel principle, but did not accept the I*U-pattern, which is found in the original divine PIE-names and ego-pronouns. AEEIOYO refers to the “First origin of my origin”. In contrast the alternative name IAOUE²⁵ (or even JEHOUAH) for IHVH is using another sequence of the vowels. IAO obviously may be identified as the first segment of the vowel-sequence IAOUE.

Some of the specified “immortal names”, “which never pass into mortal nature”, may correlate to some of the ego-pronouns: IO correlates to the Spanish, respectively Italian ego-pronoun yo, jo. The immortal name I may correlate to the English ego-pronoun “I”. IE may have been used as the French ego-pronoun “je”, whereas IA fits for the Slavic ego-pronoun я (ja).

Footnotes

1 The manuscripts came to light through the antiquities trade, from the 18th century onwards. One of the best known of these texts is the so-called Mithras Liturgy

2 Source: Wikipedia's Mithras Liturgy

3 AEEIOYO in The Greek Magical Papyri in Translation – from: The Greek Magical Papyri in Translation, Including the Demotic Spells by Hans Dieter Betz

4 AEEIOUO - SUMS

5AEEIOYO in the Nag Hammadi Library cited in Magic Words: A Dictionary

6AEEIOYO · Alpha, Epsilon, Eta, Iota, Omicron, Upsilon, Omega , from Magic Words: A Dictionary

7 The I's Antipodes

8 The Key Morpheme - analyzing the PIE-concept

9See for details: PIE-religion

10Deus (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.

11Iao as as a translation for YHWH is first mentioned by Diodorus Siculus and by Varro

12 Clement of Alexandria, Stromata 5, 6, 34, 5

13 Philo of Byblos also mentions the name 'lao', this time in the form of Ieuo .

14 The Key Morpheme - analyzing the PIE-concept

15The personal pronoun for the first person singular

16 The Key Morpheme - analyzing the PIE-concept

17Cf. On the Eighth and Ninth (Nag Hammadi Codex VI, tractate 6), page 60, line 20. With regard to the Mithras Liturgy in general, cf. this tractate as well as another Hermetic tractate, Corpus Hermeticum XIII.

18A permutation of the divine name IAO. cf. also AIO (below, line 598).

19These obviously misinterpreted characters have been modified from 00 to OO

20Source: From Child-Killing to Mysticism

21 source: William G. Gray - The Language of the Gods cited in The Mystery of the Seven Vowels by Joscelyn Godwin (1991)

22 Cited in The Mystery of the Seven Vowels by Joscelyn Godwin (1991)

23 Cited in The Mystery of the Seven Vowels by Joscelyn Godwin (1991)

24 AEEIOYO in The Greek Magical Papyri in Translation – from: The Greek Magical Papyri in Translation, Including the Demotic Spells by Hans Dieter Betz

25 source: William G. Gray - The Language of the Gods

Highroads in the Lowlands

2012-02-06T04:13:00.000-08:00

pdf version: Highroads in the Lowlands - Teutonic Mythology
(only the introduction and conclusion will be displayed in this blog)

Introduction

Highroads are the easiest or surest prehistoric pathways or courses. It has been said that the highways were the first courses to be laid out in the forest, because the lowest areas proved to be too dense to travel.

The place where I was born and grew up belongs to the Lowlands at the estuaries of the rivers Meuse and Rhine. Nobody would expect to find dry highroads in this area, but there are some courses you may cross the Netherlands from its highest summit to sea level.

I documented two of these tracks in a Google-map named The Brabantian Highroad. Of course this didn't make sense if the highest summit was a lonely place, but in a certain sense the summit is located quite close to the river Meuse and the oldest city at the most southern point of the Netherlands. Both routes however may also be considered as extensions to the “Hellweg”, a trail for the dead on their way to Hel's paradise at the west-coast to the North Sea.

Conclusion

Jacob Grimm described some of the eight “delights” as villages which had been devoted to religious elements, such as planets, representing divine names.

Although all four of the villages at the southern reentry-route Steensel-Eersel-Duizel-Reusel including the most important “Woensel” seem to be qualified as religious elements, either by divine origins for their names or for burial mounds, the other four towns include the sixteen burial mounds of the Toterfout en Halfmijl¹ and the area between the eight “zaligheden” or “delights” may be considered as a sacred burial place.

The sacred locations included within eight towns may be a stand-alone area, but it also may have been an extension to the “Hell-way”, the highroad of the dead, which may have connected the 200-fold springs for the river Pader at Paderborn to the Nehalennia-sanctuary at the shores of the North Sea.

The Hellweg, as an essential corridor that operated in overland transit of long-distance trade, was used by Charlemagne in his Saxon wars. Its name, connoting the wide "bright" clearway through the forest, derives from Low German helwech with this same significance. Basically the German Hellweg between Duisburg and Paderborn has been a highroad itself, embedded between two rivers Lippe, respectively Ruhr. It would be quite normal to extend this Hellweg to the west coast, where the Nehalennia & Hell-region was to be reached.

The highroad trails may be extended between the Helpoort (Hell-gate) at Maastricht or an alternative trail between Duisburg (via Helmond) toward the sea ate Bergen op Zoom near Antwerp, where we find Hellegat Niel. The last of these trails uses a river transit at Woensel (Woden's aula) near Eindhoven, where the river Dommel is blocking the easy passage and may have been crossed by a simple bridge.

Both the highroads Maastricht-Bergen op Zoom and Woensel-Bergen op Zoom may have been used as prehistoric extensions to the Hellweg Paderborn-Duisburg, which had been designed as a highroad itself. The end of all trails ended at one of the the “Nehalennia”-sanctuary of the goddess “Helle”.

Of course the visitors coming from Cologne, Besançon, France and Trier, Germany may have traveled the Rhine by boats and have reached the “Nehalennia”-sanctuaries by traveling the Rhine by boat or in unfavorable seasons by land-routes. One of these land-routes may have been the highroad between Woensel and the Nehalennia-sanctuary.

1W. Glasbergen (1954): Barrow Excavations in the Eight Beatitudes, the Bronze Age cemetery between Toterfout and Halve Mijl, North Brabant

Dyaus in the Germanic Weekdays

2012-02-06T04:10:00.000-08:00

In his book German Mythology (Deutsche Mythologie)¹ Jacob Grimm documents the ancient entries for the Germanic days of the week, which had been registered in medieval manuscripts and inscriptions. The weekdays' names are known to document the archaic divine names for some of the mayor pagan deities, which may help us to identify the archaic pronouns for several Germanic dialects.

According to Jacob Grimm the Germanic weekdays have been centered around Wednesday, which has been devoted to the principal Germanic deity UUodan², whose name varied from Odin in North Germanic to Wōden in West Germanic and Godan in Lombardic.

Wōden had been flanked³ by two “sons” Thyr and Thur, who may be considered as etymological twins. Tyr⁴ and Thur⁵ may even have represented the Y- and U-antipodes of the PIE-sky-god Dyeus' yeu-core.

Both Tyr and Thor have been correlated to the sky-god Dyaus⁶ and all three have been memorized in one of the days of the week:

Tuesday: Týr (Old Norse), Tīw, Tīg (both Old English), Ziu (Old High German), Dis (Dutch). This deity has been from Proto-Germanic *Tīwaz "God” and correlated to Dyaus. The name Dis had been recorded by Julius Caesar, in Commentaries on the Gallic Wars VI:18, where he says that the Gauls all claimed descent from Dis Pater (Proto-Indo-European Dyeus Phter)⁷
Wednesday (In French devoted to Mercury) : Odin: Óðinn (North Germanic), Wōden (West Germanic), *Wōdanaz (Proto-Germanic) (see List of names of Odin for more)⁸. In the Swabian altar the principal deity Odin had been placed in the center, flanked by his sons Tyr and Thor. Wôdanes dag (Wôdan's day) for the fourth day of the week, for in Westphalia it is still called Godenstag, Gonstag, Gaunstag, Gunstag, at Aix Gouesdag, in Lower Rhen. urkunden Gudestag, Günther, 3, 585. 611 (A.D. 1380-7), Gudenstag, Kindlinger hörigk. p. 577-8 (A.D. 1448).-----
Thursday: Thor: Þórr (North Germanic), Þunor (Old English), Thunaer (Old Saxon), Donar (Southern Germanic areas)

The derivation of ego-pronouns

Mediterranean ego-pronouns

In the Mediterranean area the days of the week suggest to derive the divine names from the Thursday's names, which result in the following list of vowel sequences as familiar divine names and may have been valid around 100-300 AD⁹:

iaou, jous, Yow, Yaou, ĵaŭ, jeu, joi, Jov, Jou or Jovis, gio, joi, jue, Iau

Simultaneously southern-European Ego-pronouns¹⁰ seem to consist of genuine concentrated vowel-sequences such as¹¹:

Germanic ego-pronouns

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. This deity mainly is attested in the Poetic Edda, Prose Edda, skaldic poems and Hadrian's Wall altar.

In English Wycliffe's ego-pronoun “Y” may correlate to Old-Frisian Tysdei, Old Norse Tysdagr, Finnish tystai, Old-Saxon dynsdais.

The modern ego-pronoun “I” may correlate to Mid.-Dutch disdag, Dissendag, New Frisian tisdej, Swedish Tisdag,, Swed. Lapp. Tisdag¹².

Although the divine triad Wōden, Tyr and Thur suggest to consider a divine triad-structure the ego-pronouns do not reveal such an equivalent triad-structure or a bipolar IU-structure. The English ego-pronoun “I” and “Y” as well as the old-German ego-pronoun “Ih” seem to be correlated to “Tis” respectively “Dis”.

The Germanic ego-pronouns do not match the general Mediterranean triad-structure ieu, ĵaŭ, and jou, which had been encoded in the weekdays devoted to Thursday (respectively Jupiter).

Appendix: Tuesday in Grimm's German Mythology

The most important chapter is Chapter. 6 - Gods , from which we retrieve the following entries for Tuesday's names:

German

Old High German: dies Martis, prob. Ziuwes tac (Ziu's day) among Alamanns; in the 11th cent. Cies dac (Cie's, Zie's day), Gl. blas. 76; (22) prob. different among Bavarians and Lombards.--
Mid. High German: The former, by a remarkable variation, was in Bavaria named Eritac, Erctac (Tuesday) (the true form not quite certain, eritag in Adelung's vat. hss. 2, 189. ergetag in Berth. 122; see examples collected from urkunden, Schm. 1, 96-7), in Swabia on the contrary Ziestac (Zie's day), for Ziewestac (Ziew's day). Both of these forms, which have nothing to do with each other, live to this day in the speech of the common people: Bav. ierte, Austr. iärta, irita, Vicentino-Germ. eörtä, Alem. ziestag, zinstag, ziestig, zistig, zienstig, zinstag. The insertion of the liquid has corrupted the word, and brought in quite irrelevant notions. In central Germany the form diestag, ticstag (Tie's day?) seems to predominate (diestik in the Rhön), whence our dienstag (less correctly dinstag, there is good reason for the ie); the spelling dingstag (thing's day), as if from ding, thing, judicium, is false; dinstag occurs in Gaupps magdeb. recht p. 272.
New High German: Dienstag (Tuesday).

Old Saxon

The third day was probably Tiwesdag (Tiw's day),

Dutch

Mid.: Disendach, Maerl. 2, 140. al. Dicendach, Dissendach, Cannaert strafrecht, pp. 124, 481 apparently corrupted from Tisdach (Ti's day).
New Dutch: dingsdag (thing's-day), formerly dinsdag, Dissendag.
Old Frisian: Tysdei (Ty's-day).
New Frisian: Tyesdey (Ty's-day).
North Frisian: Tirsdei (Tir's-day).

Anglo-Saxon

Tiwes dæg (Tíw's day).

Skandinavian

Old Norse: Tyrsdagr, Tysdagr.
Swedish: Tisdag (Ti's-day), whence even Finn. tystai.
Danish: Tirsdag (Tir's-day).

Dated	Language	Tuesday-Usage	Ego-pronouns (reconstructed)
	Alamannic	Ziuwes Tac, zeistig, zistag, zinstag, ziestig, zistig, zienstig, zeinstig	Iuw, ei, I, ie, ien, ein
11^th Century		Cies Tac	ie
	Swabian	Ziestac, Ziewestac¹³	Ie, iew
1310	Bavarian	Ierte, Eritac, Erctac, erchtag (1310), erichtag, eretag, Jerta ¹⁴
	Austrian	Iärta, Irita¹⁵,
	Viventinic German	Eörta, ortä¹⁶
	Central Germany	Diestag, tiestag	ie
	Rhön-region	diestik	ie
	Nhd.	Dienstag¹⁷	ien
	Mnl.	Disendach, Dicendach, Dissendach (from Tisdach)	i
	Nnl.	Dingsdag (from: Dinsdag, Dissendag), dinxdach, disdag, desdag, disendaighes, disendach,	i
	Old-Frisian	Tysdei	y
	New Frisian	Tyesdey, tishdi, tisdej	Ye, ih, i
	Northern Frisian	Tirsdei	ir
	Ags.	Tives däg	ive
	English	Tuesday	ue
	Oldenglish	tweisdaie	wei
	Altn.	Tŷrsdagr, Tysdagr	Yr, y
	Swedish	Tisdag	i
	Finnish	tystai	y
	Danish	Tirsdag	ir
	Swiss	Cinstag	i
1306-1447	Old-Saxon	Dinstag (1316), dynsdais (1334), dincedagh (1306), dinstdag (1314, dinscdag (1320), dynstag (1315), dingstdag (1332, dynstag (1315), dincsedag, dinxtdag (1447), dynsthedach, dinschedag, dyngstedag, dincsedagh, dinghestedaghes, dingstedaghes, dynstedagehs, dyngesdaghes, dinxstedages, dingstedag, dingesdag	i
	Estn.	Teisipääw (2^nd day = “second” day)
	Finnish	tiistai	ii
	Swed. Lapp.	tisdag	i
	Norw. Lapp.	mangebarg¹⁸

Table 1: Tuesday in Grimm's German Mythology

Footnotes

1Edition Göttingen: Dieterich, 1835

2 Wōden in Old English

3Grimm, Deutsche Mythologie (supplement – notes to page 105, Swabian Altar), Chapter VI. Götter (“Gods”) p. 127 n. ): On the Roman altar in Swabia, see Stälin, 1, 111. One the circle of planetary gods, Lersch in Jb. d. Rheinlande iv. 183. v. 298-314. The 8 figures on the altar may signify the gods of nundinae. Ther Germ. week has Odin in the middle, his sons Tyr and Thor next to him: Mars, Mercury, Jupiter.

4Týr (Old Norse), Tīw, Tīg (Old English), Ziu (Old High German), *Tîwaz

5Þunor (Old English), Thunaer (Old Saxon), Thor (North Germanic), Donar (Southern Germanic areas)

6See: List of Germanic deities

7In ancient Roman mythology, Dis Pater ("Father Dis") is the ruler of the underworld and is named as such in the sixth book of Vergil's "Aeneid", one of the principal influences on Dante in his depiction of hell.

8In Old-Saxon/Westphalia Wôdenes Day seems to have been named “Godenstag” and in the lower Rhine region “Gudenstag” (which may be correlating to “God”?)

9 The Key Morpheme - analyzing the PIE-concept

10The personal pronoun for the first person singular

11 The Key Morpheme - analyzing the PIE-concept

12Appendix: Tuesday in Grimm's German Mythology

13Grimm, Deutsche Mythologie, Chapter VI. Götter (“Gods”)

14Devoted to “Er” - according to Grimm related to “Ares” (“Mars”) and/or “Cor”

15Devoted to “Ares” (Mars)

16Devoted to “Ares” (Mars)

17According to Grimm Dingstag (reference to the root “Ding” (iudicium) seems to be erroneous.

18 Grimm's Teutonic Mythology (Chapter 6. Supplement)

Spelling Thee, U and I

200 BCE: Greek Magical Papyri

Ecloga Ex Papyris Magicis: Liber II

140 AD: Gnosis - syzygies1

Proceedings in the Pronouns' Etymology (Overview)

2012 – Vowel-oriented Symbolism

Mithras Liturgy

Tuesday and Thursday

The PIE-concept

Redundancy

Goethe's Color Theory

2011 – Vowel-oriented Symbolism

Overview

Claudius' letters

The Alpine Pronouns

The Alpine Pronouns

Ælfric's Sermon

Dante

The Mystery of the Seven Vowels

Translation Errors in Exodus

The Vowel's Symbolism

The IU-Codes

Delphi's Letter E

Symbolism of Colors

2010 – The Ego-pronouns, PIE, Mirèio

Wycliffe

The Ego-Pronouns

Widukind's Tomb

PIE-Concept

Frederi Mistral's poem Mirèio

Book of Common Prayer

Red & Blue, Purple's Symbolism

Fontevraud

Waiblingen

Freemasonary

Illuminated Manuscripts

Notitia Dignitatum

Colored Idols

St. Peter

Hieronymos Bosch

William of Orange

The Kingfisher

Color Codes

The Last Supper

Judas

2009 – Dyaus, Colors, Exodus, Flags, Hochdorf

Red & Blue-combinations

Red & Blue & Purple in the Bible

Hochdorf

Brabant

Dyaeus

Vowel-Sequences in Archaic Manuscripts

Vowel-sequences in Magical Papyri

Greek Magical Papyri Texts

Ecloga Ex Papyris Magicis: Liber I

Ecloga Ex Papyris Magicis: Liber II

Mithras Liturgy 7

The immortal names in the Mithras Liturgy

Cyclical Shifts

A Mithraic Ritual by GRS Mead

Chanting of the vowels

The third Utterance (Logos)

Mithras in the Greek Magical Papyri

Source: Mithras in the Greek Magical Papyri (Roger Pearse)

Traditions of Magic in Ancient Antiquity

The Vowels AEEIOYO in the Mithras Liturgy

AEEIOYO

Vowel sequences in Weekdays7

The Vowel Sequences in “A Mithras Liturgy”

Aeeioyo in a magic papyrus

From a papyrus containing magical incantations20:

The vowel-sequence IAOUE

Ancient Vowel-Songs

Diodorus Siculus

The Names of the Gods

Godfrey Higgins

Conclusion

Highroads in the Lowlands

Conclusion

Dyaus in the Germanic Weekdays

140 AD: Gnosis - syzygies¹

Mithras Liturgy ⁷

Vowel sequences in Weekdays⁷

From a papyrus containing magical incantations²⁰: