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The Miraculous Transformation

of European Civilization
Joannes Richter

Abstract
From the 1st century the Spanish christening missions started by miraculous presentation of relics
and the modification of the divine names and the personal pronouns of the first person singular.
The inclusion of divine names Wodan (Vidvut or Vut), Tiw, Krodo (Rodu or Rod), Thor may be
identified inside the initial runic keyword for the “Fuᚦorc”alphabet. Wit and/or Wut may be
identified as the initial word “ᚠᚢᚦ” in the Futhorc-alphabet, in which the first character symbolizes a
digamma. Tiw or Tuw is another spelling variant for Wit or Wut.
These four names Wodan, Tiw, Rod and Thor correspond to the planets Mercury, Mars, Saturn,
Jupiter. The common set of planetary gods also included the sun, the moon and Venus. In European
territories the Germanic and Romansh names for the days of the week (1 st - 3rd or 4th century) have
been synchronized.
From the 7th century the dethronement of the Merovingians initiated the christening mission of the
missionaries Willibrordus and Boniface, who concentrated on the sanctification of the water wells
respectively the Vitus-cult.
In the 16th century the whistle-blower Desiderius Erasmus describes the status of the Church in an
essay titled “Laus Stultitiae” (“In Praise of Folly”1, 1511).
From the the 19th century modern miracles are recorded at Lourdes, Fátima and Medjugorje.
At the end of the European hegemony the dollar starts an era of of manipulated markets, in which
the dollar gradually looses its collateral foundation and turns into a genuine fiat currency.

1 The Praise of Folly (Moriae encomium, sive Stultitiae laus) translated by John Wilson in 1668, at Project Gutenberg
Introduction
If my memory serves me well I always have been aware I have been taught religion and language
both had been intertwined from the Creation of the World.
Intertwining language and religion however also forbids to exchange a pagan religion by simply
replacing the pagan gods by the Christian God and leave the pagan language intact.
The early versions of royal power depended on long hair, which had been grown very long. The
long growing phase automatically delivered the proof for the divine approval and eventually also
the divine roots for the royal family. A loss of the hair simply delivered an undeniable proof of a
dethronement procedure.
Up to the last dethronement of the Merovingians (in 751AD) the long hair braids of the royals may
have been bundled in hair braids which also may have been enrolled into bonnets. I found the
confirmation of the respect for hair length in the sculptures of Holzgerlingen, Pfalzfeld and the
Celtic prince of Glauberg and the photograph of Annette von Droste-Hülshoff.2. From 751AD the
missionaries started the replacing procedure of the pagan gods by the Christian God.
Also the languages had to be adapted to the new divine Names, such as Dios, Déu, Dieu, God, etc.
Special effort had to be invested in the modification of the personal pronouns of the first person
singular “I” such as “ego” and the dual form “we two”, which in Germanic environments had been
coded “vit”and in Graeco-Roman languages νώ (νῶϊ), “nooi” or “noui” instead of “nos” or “nous”3.
The personal pronouns of the first person singular had be be adapted to match to the divine name
Dios, Déu4, Diéu5. This match resulted in ego-pronouns io, éu, ieu for Dios, Déu, Diéu.
In order to abandon the usage of the dual form (“nooi” or “noui” for “we two”) the plural form
“nos” for the Spanish personal pronouns of the first person had to be modified to “nosotros” (“we
others”).
In the southern Dutch provinces the missionary Willibrord concentrated on the miracles of the water
springs whereas in the northern territories Boniface concentrated on the sanctifying of the “vit”-
words (“we two”) in the duality-based religion of the Germanic peoples.
The dual forms for the personal pronouns conflicted to the monotheistic religion and probably had
to be removed from the Germanic languages. The elimination however did not succeed completely
as some of the Nordic languages (Icelandic “við”6 and Faroese “vit” and Älvdalen “við”) still use
the dual words as a replacement for the plural forms “we all”7. These remote territories probably
were too difficult for the missionaries to be neutralized in the religious vocabulary.

2 The Symbolism of Hair Braids and Bonnets in Magical Powers


3 The etymology of the Greek dual form νώ (νῶϊ)
4 Catalan
5 Provencal
6 Personal Pronouns Icelandic
7 The Descendants of the Dual Form " Wit " | Joannes Richter
The Spanish christening missions (from the 1st century)
One of the first christianizing missions started at the Ebro estuary where the apostle Saint James
landed and started his journey to the north west towards Land's End (Santiago de Compostela). His
christianizing effort proved to be difficult until the apostle received a miraculous gift at Saragossa,
which has been named the pillar of Saragossa.
Local traditions take the history of this basilica to the dawn of Christianity in Spain
attributing to an apparition to Saint James the Great, the apostle who is believed by
tradition to have brought Christianity to the country.[4] This is the only reported
apparition of Mary to have occurred before her believed Assumption.8

In Spain the relics such as the “pillar” have been extended with a number of equivalent symbols,
which also influenced the naming conventions of the Spanish people. In Spain the christianizing
effort clearly concentrated on Saint Mary. The favorite baptizing name for girls is Mary. To prevent
confusions the girls receive a second name such as Cinta, Concepción, Pilar, Rosa, Estrella, Stella,
Dolores, etc., which often may be derived from relics or attributes such as:
1. Maria Pilar (based on a small pillar as a relic, which is stored in Basílica del Pilar (in
Zaragoza). Tradition holds that on 2 January 40 AD,[3] while he was deep in prayer by the
banks of the Ebro,[6] the Mother of God appeared to him and gave a column of jasper and
instructed him to build a church in her honor:[4] "This place is to be my house, and this
image and column shall be the title and altar of the temple that you shall build. 9
2. Maria Cinta, Cynta or Cynthia which refers to St. Mary's belt. In analogy to the pillar this
belt (Spanish Cinta) has been handed out as a relic and is stored in a chapel Mare de Déu de
la Cinta (included in the Cathedral of Tortosa).
3. Maria Concepción (based on St. Mary's immaculate Conception), and Conchita, a popular
diminutive form of this name. Conxita is the Catalan equivalent. Conchita is also the
diminutive of concha (seashell).
4. Maria Rosario10 or Rose, respectively Rosa (based on the rosary).
5. Maria Estrella (Stella) based on the star.
6. Maria-Dolores, based on the 7 sorrows of Saint Mary as the Lady of Sorrows (Mater
Dolorosa).
Occasionally the these relics and attributes may be found in Spanish surnames as well.

8 Cathedral-Basilica of Our Lady of the Pillar


9 Cathedral-Basilica of Our Lady of the Pillar - Apparition of Pilar / Our Lady of the Pillar
10 Rosario (“rosary”), from the Roman Catholic title of the Virgin Mary as "Our Lady of the Rosary".
The modification of the personal pronouns
Also the languages had to be adapted to the new divine Names, such as Dios, Déu, Dieu, God, etc.
Special effort had to be invested in the modification of the personal pronouns of the first person
singular “I” such as “ego” and the dual form “we two”, which in Germanic environments had been
coded “vit”and in Graeco-Roman languages “nooi” or “noui”.
The personal pronouns of the first person singular had to be adapted to match to the divine name
Dio, Dios, Déu11, Diéu12. This match resulted in the Italian, Spanish, Portuguese and French ego-
pronouns io, yo, éu, ieu for (respectively) Dio, Dios, Déu, Diéu.
In order to abandon the usage of the dual form (“nooi” or “noui” for “we two”) the plural form
“nos” for the Spanish personal pronouns of the first person had to be modified to “nosotros” (“we
others”).
The philosophical concept of the “nous” may also have been derived from the “nos”, respectively
“nooi” or “noui”13. This concept seems to be equivalent to the English “wit”-concept, in which the
“wit”-ness as “wisdom”, “intelligence”, and the law (Dutch: “wet”) has been derived from the
duality (“we two”) of the creator god(s). In analogy to Plato's description in the dialogue
“Symposium” the creature of a dual “Man” probably had been described as an image of a dual deity
such as “Tuisco”,”Tuw” or “Tiwisco”.
This deity could be named Woden, Wutan, “Wut” or “Vut” as well, which is confirmed by Grimm's
remarks about its root Vut:
Wodan has also been abbreviated to its root Vut:
Up in the Grisons country (and from this we may infer the extent to which the name
was diffused in Upper Germany) the Romance dialect has caught the term Vut from
Alamanns or Burgundians of a very early time, and retained it to this day in the sense of
idol, false god, 1 Cor. 8, 4. (2) (See Suppl.) - Northvegr - Grimm's TM - Chap. 7

Vidvut may be understood as the Vut of the Vides (Lettons):


Vidvut is the name for the Vodan of the Vides (Lettons), while Vogt 1, 141 makes
Wideivud, Waidewud a Prussian king ... (Grimm, Jacob - Teutonic Mythology - Volume
4 (1888)" )

11 Catalan
12 Provencal
13 Notes to the Philosophical " Nous " -Concept
The equivalence of Greek and Germanic philosophy

Mapping the Greek roots to Germanic roots14


• Νώ is derived from Proto-Indo-European *neh₃. Cognate with Avestan ?￰ ミ ᆲチチ (nā), Old
Church Slavonic на (na15), Sanskrit न (nau), Latin nōs.
• The cognate Latin plural nōs (“we”) is to be related to νώ and νῶϊ (we two), which are
“mirrored” to ἰώ (iṓ), ἱών (hiṓn) (“I” - Boeotian).
The name Ionians first appears in Greek literature in Homer as Ἰάονες, iāones,[5] used on a single
occasion of some long-robed Greeks attacked by Hector and apparently identified with Athenians,
and this Homeric form appears to be identical with the Mycenaean form but without the *-w-. This
name also appears in a fragment of the other early poet, Hesiod, in the singular Ἰάων, iāōn.[6] 16
These Greek expressions may be correlated to the Germanic definitions:
• The names Ἰάον (Ionians) and the Boeotian ego-pronoun ἰώ (iṓ), ἱών (hiṓn) seem to have
been derived from mirroring νώ and νῶϊ (we two).
• The mirroring of words also exists in the English equivalents “Wit” – “Tiw”, in which “wit”
(“we two”) refers to νῶϊ (we two) and “Tiw” to a divine root “Ion” in Ἰάον (Ionian) and the
pronoun ἱών (hiṓn) (the Boeotian pronoun ego, “I”)
• νῶϊ (“we two”) seems to express “not I” in the sense of “not Ego”, just like Germanic “wit”
may have been designed as “we two” by adding the “t” of “two” to the pronoun “we”17.
• νῶϊ (“we two”) is related to Germanic “wit” (“wisdom”) just like “nos” (French: “nous”)
(“we all”) to the Latin nous and Greek word νοῦς or νόος (from Ancient Greek), in the sense
of “Nous” (“wisdom”).

14 A Linguistic Control of Egotism


15 Proto-Slavic *na → Pronoun → *na → us two; accusative of *vě → Old Czech: vě ; Old Polish: wa ;Upper
Sorbian: wi ; Lower Sorbian Pronoun : wej (you two) (Declension)
16 Mycenaean
17 according to Jacob Grimm in his dictionary of German language: “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.”
The inclusion of divine names in the “Fuᚦorc” keyword
In The unification of medieval Europe I designed a number of correlations of divine names inside
the 5 or 6 leading characters ᚠᚢᚦᚩᚱᚳ (“Fuᚦorc”) of the standard runic alphabets.
I noticed that Rod(u) (Krodo) would perfectly be integrated in the ᚠᚢᚦᚩᚱᚳ (“Fuᚦorc”)-keyword. This
will be illustrated in the following table:

Fuᚦorc ᚠ ᚢ ᚦ ᚩ ᚱ ᚳ Day of the


week
→ f u th a/o r c ←
Reading Reading
1a VUTan V U T Wednesday
1b WODA W O D A Wednesday

2a WUT W U T TUW Tuesday


2b WIT W I T TIW Tuesday

3a THOR Th O R Thursday
3b D O R ROD Saturday
3c U D O R RODU Saturday
3d O D O R K KRODO Saturday

Table 1: Krodo (Rodu), Woden (Odin), Thor, Tiw or Tuw


of the Germanic pantheon in the keyword ᚠᚢᚦᚩᚱᚳ (Futhorc)

Wodan, Vidvut or Vut


Wodan has also been abbreviated to its root Vut:
Up in the Grisons country (and from this we may infer the extent to which the name
was diffused in Upper Germany) the Romance dialect has caught the term Vut from
Alamanns or Burgundians of a very early time, and retained it to this day in the sense of
idol, false god, 1 Cor. 8, 4. (2) (See Suppl.) - Northvegr - Grimm's TM - Chap. 7

Vidvut may be understood as the Vut of the Vides (Lettons):


Vidvut is the name for the Vodan of the Vides (Lettons), while Vogt 1, 141 makes
Wideivud, Waidewud a Prussian king ... (Grimm, Jacob - Teutonic Mythology - Volume
4 (1888)" )

Tiw
Wit is the nominative dual form “wit” (“we two”) for personal pronouns of the first person. In the
reverse spelling the word “Tiw” represents the sky-god “Tue”, which has been honored by the day
of the week Tuesday.
Krodo
The 15th-century Saxon Chronicle attests that "Krodo" was worshipped also by Saxon tribes, who
inhabited modern-day northern and eastern Germany together with West Slavic tribes.[6]18. In
backward reading the name “Krodo” correlates to most of the “Fuᚦorc”-characters.

Rodu or Rod
The name "Rod" is attested in Old Church Slavonic and Old East Slavic sources (as Rodu) about
pre-Christian religion, where it refers to divinity, ancestrality and procreativity.[7] Michel Mathieu-
Colas (2017) defines it as the "primordial God", but the term also literally means the generative
power of the family and "kin", "birth", "origin" and "fate" as well.[1] The negative form, that is
urod, means anything wretched, deformed, degenerated, monstrous.[8] 19

Thor
The name Thor is a horizontally mirrored or reciprocal form of Rod.

18 Rod
19 Etymology: Rod and Deivos (Rod )
The names for the days of the week (1st - 3rd or 4th century)
Generally the European peoples shared the deities to which the days of the week were devoted20.
In some territories the Germanic and Slavic populations may have shared the Krodo- and/or Rod-
deities, which occasionally refer to Saturn, who is honored in the name Saturday:21
The Names of the days of the week have been chosen for seven visible “planets” (including
the sun and moon) Sun, Moon, Mars (Ares), Mercury (Hermes), Jupiter (Zeus), Venus
(Aphrodite) and Saturn (Cronos). Three of these gods are male deities who are know as a
carefully structured planetary pedigree: Saturn (Cronos) → Jupiter (Zeus) → Mars (Ares).
Mercury (Hermes) and Venus (Aphrodite) had been defined as inferior planets. Four of these
gods are male and only Venus is female.
Although Slavic immigrants introduced a suitable name Krodo or Rod(u) for Saturn into the
eastern German territories none of the Germanic languages provides us with a suitable
Germanic word for Saturn and Saturday.
Strange as it may seem all four male Slavic/Saxon names Krodo or Rod(u), Woden (Odin),
Thor, Tiw or Tuw of the Germanic pantheon for the planets Saturn, Jupiter, Mars and
Mercury may be identified in five or six initial letters of the keyword ᚠᚢᚦᚩᚱᚳ (Futhorc).
Of course the names for the days of the week may have been introduced and fixated before
the Slavs defined the name Krodo or Rod(u).
This strange design of the keyword ᚠᚢᚦᚩᚱᚳ (Futhorc) may represent a curious coincidence.
The first three characters ᚠᚢᚦ (Futh) already may be dedicated to form elementary words
such as Vid, Vud, Wut and Tuw. Thor and Rod may be derived from ᚦᚩᚱ (thor).
Both the Germanic contributions Wit, Wut, Tiw, Tuw, Thor and the Slavic contributions Vid,
Rodu, Krodo and Rod may be identified in the keyword ᚠᚢᚦᚩᚱᚳ (Futhorc).
Krodo may be correlating with the Greek concept of Cronos.
The name "Rod" is attested in Old Church Slavonic and Old East Slavic sources (as Rodu) about
pre-Christian religion, where it refers to divinity, ancestrality and procreativity.[7]
Michel Mathieu-Colas (2017) defines it as the "primordial God", but the term also literally means
the generative power of the family and "kin", "birth", "origin" and "fate" as well.[1] The negative
form, that is urod, means anything wretched, deformed, degenerated, monstrous.[8]
The 15th-century Saxon Chronicle attests that "Krodo" was worshipped also by Saxon tribes, who
inhabited modern-day northern and eastern Germany together with West Slavic tribes.[6] 22
As a "primordial God" Rod(u) (Krodo) the other deities may have been inferior compared to the
solitary key element. For the Saxons the name Rod(u) (Krodo) may have provided a suitable
solution for a Germanic word for Saturn.
The Saxons however did not apply this name to form a word for Saturday. Old Saxon preferred the
words: *Sunnunāƀand [♄3], and *Satarnesdag. Low Saxon chose for Sünnavend [♄3], and
Saterdag.
The Slavic, Baltic and Uralic languages (except Finnish and partially Estonian) adopted numbering
but took Monday rather than Sunday as the "first day".[18] None of the Slavic words for Saturday
had been based on the "primordial God" Rod(u) (Krodo).

20 The names of the days of the week


21 The Role of the Slavic gods Rod and Vid in the Futhorc-alphabet
22 Rod
The last modification of the runic alphabet (~550 AD)
The last modification of the runic alphabet (~550 AD) may have been initiated by the Merovingian
king Chilperic I. His concept may have involved the corresponding alphabetical symbols “W”,
“OO” or “OU”, “ᚦ” and “Æ”, which also includes the complete relevant runic triad “ᚠᚢᚦ”.
Chilperic I (c. 539 – 584) was the Merovingian king of Neustria (or Soissons) from 561 to his
death.
Most of what is known of Chilperic comes from The History of the Franks by Gregory of Tours.
Chilperic's education involved religious and cultural themes. One of his studies concentrated on the
reformation of the Latin alphabet, which had been in use in the Merovingian court.
The extension of the alphabet has been specified as: uui (as a symbol Δ), ω (as a symbol Θ), the (as
a symbol Z), and æ (as a symbol Ψ).
Incidentally the additional four symbols uui (as Δ or ᚹ), ω (as Θ or ʘ), the (as Z) and æ (as Ψ)
match the initial four characters of the runic alphabet ᚠᚢᚦᚩᚱᚳ respectively ᚠᚢᚦᚬᚱᚳ (Younger
Futhark).
In this comparison I assume the initial rune ᚠ (the “F” in “Futhark”) represents a universal symbol
digamma (Ϝ, respectively in undercase: ϝ) which represents /w/ and also covers the phonemes /v/,
/f/, /u/, /y/. This is the first letter of Chilperic's additional letters.
In the archaic religion the first 3 initial runes (“Futh” of “Wuth”), ᚠ (the digamma “ϝ”), “ᚢ”, “ᚦ”
represent a keyword consisting the personal pronoun (“wut” or “wit” = “we two”) and the key for
the word “wutan” (“Wodan”, “to wit”, “witness” → “insight”).
The initial keyword “Wutha” (respectively “Futha”), which may be formed by concatenating
Chilperik's additional characters (ΔΘZΨ) more or less results in the word “Wioothæ” or “Wodan”.
The dethronement of the Merovingians (from the 7th century)
One of the major coups in replacing the old religions was the dethroning of the royals by
depriving the highest castes of their symbolic religious power by cutting their long hair
braids. This process started the missionary phase of destroying the local sanctuaries which
largely had been concentrated in the water wells.
The loss of hair braids signaled the dethronement of the royal dynasty and a leader's authority. In
early March 751 Childeric was dethroned by Pope Zachary and tonsured. His long hair was the
symbol of his dynasty and thus the royal rights or magical powers; by cutting it, they divested him
of all royal prerogatives.
The long hair of the upper caste could have been displayed openly in some sculptures and images,
but also might have been hidden in the bonnets. In sculptures most of the bonnets cannot be
explained by the archaeologists. In Wikipedia it is claimed:
On his head, he wears a hood-like headdress crowned by two protrusions, resembling
the shape of a mistletoe leaf. Such headdresses are also known from a handful of
contemporary sculptures. As mistletoe is believed to have held a magical or religious
significance to the Celts, it could indicate that the warrior depicted also played the role
of a priest.[12].23

The interpretation of bonnets as a “mistletoe leaf” does not make any sense if the priests' long hair
needs to be protected in two capsule-like headdresses. Of course the people of the archaic assembly
knew the leader's hair had to be worn inside the bonnets.
I found the confirmation of the respect for hair length in the sculptures of Holzgerlingen, Pfalzfeld
and the Celtic prince of Glauberg and (as a typical structure of the storage for hair braids in
bonnets) the photograph of Annette von Droste-Hülshoff.24
In early March 751 Childeric was dethroned by Pope Zachary and tonsured.[5] His long hair was
the symbol of his dynasty and thus the royal rights or magical powers; by cutting it, they divested
him of all royal prerogatives. Once dethroned, he and his son Theuderic were placed in the
monastery of Saint-Bertin[6] or in Saint-Omer and Theuderic in Saint-Wandrille.
Obviously one of the earlier Merovingians (Chilperich I, (c. 539 – 584)) tried to save some of the
symbolism in the alphabets, but failed to introduce four new letters to the Roman alphabet. Details
are documented in King Chilperic's 4 Letters and the Alphabet's Adaptation.

23 The Keltenfürst (Celtic prince) of Glauberg


Information on statue: http://www.denkmalpflege-hessen.de/Keltenfurst/keltenfurst.html, Herrmann 1998
24 (PDF) The Celtic Hair Bonnets | Joannes richter – Academia.edu and The Symbolism of Hair Braids and Bonnets in
Magical Powers
The sanctification of the water wells (from the 8th century)
In the Netherlands, which was located at the borderline between Roman and Germanic civilization
the northern sector had been christened by Saint Boniface (675 – 5 June 754 AD) , whereas the
southern sector was to be christened by Saint Willibrord (658-739).
Saint Willibrord had been specialized in identifying the water springs, which in the southern are
located along the fault lines. Of course the Germanic population also knew the fresh water sources
and had named the springs “hell gates” which were to be renamed to Saint Willibrord pits to
sanctify the water wells. The missionaries' coordination for the southern Brabantian province had
been located at Willibrord's monastery in Echternach (in modern-day Luxembourg).

Fig. 1 Hellegat-locations, Saint Willibrord pits and Willibrord churches near the Feldbiss-fault line

"Sint Willebrord” also is the name for the largest of the five towns in the municipality of Rucphen,
which is located (at the light-green marker) on a sideline of the Feldbiss-fault line, which extends
from the south-east to the north-east of the Dutch province North-Brabant. This fault line covers a
respectable number of cities such as Roermond, Eindhoven, Tilburg, Breda, Hellevoetsluis,
including some Hellegat-locations, Saint Willibrord pits and Willibrord churches.
I documented the Hellegat-locations, Saint Willibrord pits and Willibrord churches in several papers
such as De bronnen van Brabant (de Helleputten aan de Brabantse breuklijnen), De fundamenten
van de samenleving, De rol van de waterbronnen bij de kerstening van Nederland and De
etymologie van "wijst" en "wijstgrond" which are written in Dutch language.
The sanctification of the Vitus-cult (from the 8th century)
In the southern Dutch provinces the missionary Willibrord (658-739) concentrated on the
miracles of the water springs whereas in the northern territories Boniface concentrated on
the sanctifying of the “vit”-words (“we two” and “wisdom”) in the duality-based religion of
the Germanic peoples.
In order to ban the pagan “Vit”-deities the missionaries introduced a Sicilian saint Saint Vitus,
transported his relics to the northern countries and ordered to build churches, monasteries and
chapels, which were dedicated to St. Vitus. The St. Vitus-cult also included the naming of towns,
streets, bridges and persons after Saint Vitus25.
For the conversion of Frisians, Saxons and Slavs most of the missionary activities have been
coordinated and concentrated in the monasteries of Saint Denis, Corbie, en Corvey. In the east (in
the Slavic and German regions) the integration of the old “Vit”-deities in the St. Vitus-cult turned
out to be successful, culminating in the St. Vitus Cathedral in Prague, where some of the main relics
of Saint-Vitus remain. In the northwest (Frisia) only a few churches have been built until the
reformation disturbed the missionary effort and stopped the St. Vitus-cult26.

The “Wit” and “Vit”-words


In the North-Frisian dialect the “wit”-words (“we two”) survived the sanctification of the Vitus-cult
and have been used until approximately 100 years ago. We still may find some papers with stories
in which the dual form for the personal pronoun of the first person is being used27.
10. Two Women of Föhr describe their Journey to Sylt.
(Western dialect of Föhr — in the dual.)

It was on 1st July 1862, that (when) we two women of Föhr made a pleasure trip by the
steamship "Hammer" to Sylt. We set out from Föhr at 6 o'clock in the evening and at 8
o'clock arrived at Nösse, the eastern point of Sylt. Many wains stood there, ready to
convey the people who arrived to the villages. We drove off immediately, first through
Morsum, then past Archsum, and next to Keitum.....28

The following “What (how)?”-riddle may illustrate how the North Frisian word “wat” (we two)
correlates with “wit” (intelligence, wise):
What (how)? We two (dual) should have only a little wit (intelligence)? We (dual) will show
you, that we (dual) are thus wise (intelligent), that we (dual) can calculate some what.29
In order to wipe out the dual form the missionary Boniface ordered the population to build a great
number of Vitus-churches, which ultimately resulted in a sanctification for the “vit”-cult of the
duality-based religious symbolism in the northern territories of the Germanic populations.30
Obviously Boniface replaced the dual form “wat” (“We two”) and the related word “wit”
(intelligence, wisdom”) by the saint “Vitus”-symbol who was to be represented by a set of relics in
the Saint Vitus-churches.

25 The Correlation between Dual Forms, Vut, Svantevit and the Saint Vitus Churches
26 A Scenario for the Medieval Christianization of a Pagan Culture ...
27 Concepts for the Dual Forms
28 The North Frisian dialect of Föhr and Amrum. Grammar and texts with specimens of other dialects
(by Schmidt-Petersen, Jürgen; Craigie, James, 1928)
29 The North Frisian dialect of Föhr and Amrum. Grammar and texts with specimens of other dialects
(by Schmidt-Petersen, Jürgen; Craigie, James, 1928)
30 The Correlation between Dual Forms, Vut, Svantevit and the Saint ...
The same strategy had been followed in the sanctification of the Slavic Vitus-cult, which had been
concentrated in Svetovid, Svantovit or Sventovit at the island of Rügen. The Vitus-cult culminated in
a magnificent St. Vitus Cathedral (officially titled as “the Metropolitan Cathedral of Saints Vitus,
Wenceslaus and Adalbert” - a Roman Catholic metropolitan cathedral) in Prague31.

Wit and Wut as the initial words in the Futhorc-alphabet


The coordination for the missionaries in the Netherlands had been concentrated in special
monasteries:
• The missionaries' coordination for the southern Brabantian province had been located at
Willibrord's monastery in Echternach (in modern-day Luxembourg).
• The missionaries' coordination for the northern provinces (Boniface) in the abbeys Saint
Denis, Corbie, and Corvey, from where the relics for the various districts had to be
distributed to the new churches.
The discovery of the relation between a Germanic deity “Vit” and the dual form “wit” (“we two”)
for the personal pronoun of the first person, both of which seemed to be integrated in the first three
characters of the runic Futhorc alphabet32.
I decided to study some more mechanisms which had been applied to conquer the Frisians, the
Saxons and Slavs and enforce the abolition of the pagan religion of the various “Vit”-cults..
The destruction of the dual “wat”-concept (of “we two”) and the adjoined “wit”-concept (of
“intelligence” and “wisdom”), which also had been found as an identity “wit” in English, is
equivalent tot the burning of the Maya-literature. Probably the missionaries also ordered to burn all
pagan relics and wooden runic symbols. Only a few signs of these runes survived.

ᚠᚢᚦ
In a research of the Futhark-runes arrays I noticed all variants scattered over Europe were different
except for the first three characters ᚠ , ᚢ , ᚦ („ Fuᚦ“, “Wut” or „Vuᚦ“) which always seemed to be
identical. Invariably the Futhark-alphabet seemed to be initiated with three letters ᚠ , ᚢ , ᚦ which
seemed to be used for an impressive number of important words. In a reversed reading mode “Wut”
however also could be read as “Tuw”. The letter “F” seemed to have been started as a digamma
“W” (uppercase: Ϝ, lowercase: ϝ, numeral: ϛ) and represented a lot of symbols including “V”, “F”,
“U”, “UU” (and eventually even “B” or “P”...). The second letter “u” may have varied as “U”, “Y”,
“I”. Therefore this concept also allows us to interpret the runic word “ ᚠᚢᚦ” equally as „Fuᚦ“,
“Wut”, “Wit” or „Vuᚦ“ respectively as“Tiw” or “Tuw”.

31 The Slavic religion switched to a monotheistic concept named “Rod”.


32 An Architecture for the Runic Alphabets
Tiw or Tuw
The destruction of Germanic symbolism also included the reversed spelled word “Tiw”, who in an
unknown interval may have been considered as a supreme god for the Germanic religions.
Tiw has been honored by an old manuscript name TIW33, which suggest the derivation of English
vocabulary from 50 “Teutonic root”-forms.34
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 the 10 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.

33 Tiw; or, A view of the roots and stems of the English as a Teutonic tongue. By William Barnes, B.D (1862) .
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.
34 Notes to the book TIW
The whistle-blower Desiderius Erasmus (15th century)
In a essay written in Latin and titled “Laus Stultitiae” (“In Praise of Folly”35, 1511) Desiderius
Erasmus of Rotterdam describes the folly of human activities at the end of the medieval era.
Erasmus revised and extended his work, which was originally written in the space of a
week while sojourning with Sir Thomas More at More's house in Bucklersbury in the
City of London.[1] The title Moriae Encomium had a punning second meaning as In
Praise of More. In Praise of Folly is considered one of the most notable works of the
Renaissance and played an important role in the beginnings of the Protestant
Reformation.[2]

Inspired by previous works of the Italian humanist Faustino Perisauli [it] De Triumpho
Stultitiae, it is a satirical attack on superstitions and other traditions of European society
as well as on the Western Church.

“The Praise of Folly” (also: Moriae Encomium) was hugely popular, to Erasmus'
astonishment and sometimes his dismay. Even Erasmus' close friends had been initially
skeptical and warned him of possible dangers to himself from thus attacking the
established religion.

Reading this essay I wonder how a faithful priest managed to survive the attacks on the established
religion. Having read the essay I considered Erasmus as the first whistle-blower of the
Renaissance36.

35 The Praise of Folly (Moriae encomium, sive Stultitiae laus) translated by John Wilson in 1668, at Project Gutenberg
36 Bericht van de altaarschellist over de Lof der Zotheid
Modern miracles
The number of miracles which is acknowledged by the Church seems to be diminishing. Most
successfully acknowledged miracles are related to water springs.

Lourdes
One of the most popular places of pilgrimage is Lourdes in which Saint Bernadette experienced
Marian apparitions of a "young lady" who asked for a chapel to be built at the nearby cave-grotto at
Massabielle. Today Lourdes is still a respected pilgrimage-station, where the pilgrims are bathed to
be healed from their troubles. In his Pyrenäenbuch Kurt Tucholsky analyses the overview of the
reported events of miraculous healing.
His remarkable insight lists the absence of healing numbers in the wintertime, in which the number
of pilgrims reduces to an absolute minimum. Also the journalist describes the absence of healing
numbers among the inhabitants of Lourdes and Bernadette's mysterious understanding of the lady
words, in Gascon Occitan, "I am the Immaculate Conception" (Qué soï era immaculado
councepcioũ, a phonetic transcription of Que soi era immaculada concepcion)37.[4]

Fátima
The Sanctuary of Our Lady of Fátima, in Cova da Iria, is the principal focus of all visitors.
Annually, at least five million Catholic pilgrims fill the country roads leading to the Marian shrine.
Numbers can reach hundreds of the thousands on 13 May and 13 October, the most significant dates
of the apparitions in Fátima.

Medjugorje
Medjugorje is located in the Herzegovina region of Bosnia and Herzegovina, around 25 km (16 mi)
southwest of Mostar and close to the border of Croatia. Since 1981, it has become a popular site of
Catholic pilgrimage due to Our Lady of Međugorje, an alleged series of apparitions of the Virgin
Mary to six local children[2] that are still hapenning to this day.[1] 38
Medjugorje has become one of the most popular pilgrimage sites for Catholics[15] in the world and
has turned into Europe's third most important apparition site, where each year more than 1 million
people visit.[16] It has been estimated that 30 million pilgrims have come to Međugorje since the
reputed apparitions began in 1981.

37 Dated 1858
38 Medjugorje
The end of the European hegemony

The victory over the Celtic and Germanic population


With the help of a disciplined army and an efficient management the Roman Empire overcame the
Celtic and Germanic population.

The expansion and disintegration of the Roman Empire


According to the History of the Roman Empire the Roman empire terminated at the abdication of
the last Western emperor in 476 AD.
Rome had begun expanding shortly after the founding of the Republic in the 6th century BC,
though it did not expand outside of the Italian Peninsula until the 3rd century BC.
The Western Roman Empire began to disintegrate in the early 5th century as Germanic migrations
and invasions overwhelmed the capacity of the Empire to assimilate the migrants and fight off the
invaders.
Most chronologies place the end of the Western Roman empire in 476, when Romulus Augustulus
was forced to abdicate to the Germanic warlord Odoacer.

The periods of European hegemony39


• Portugal 1494 to 1580 - Based on Portugal's dominance in navigation.
• Spain 1516 to 1659 - Based on the Spanish dominance of the European battlefields and the
global exploration and colonization of the New World.
• The Netherlands 1580 to 1688 - Based on Dutch control of credit and money.
• Britain 1688 to 1792 - Based on British textiles and command of the high seas.
• Britain 1815 to 1914 - Based on British industrial supremacy and railroads.

The end of the European hegemony


Although the USA had taken the leadership of the world the transfer of Hong Kong to China in
1997 marked for many the end of the British Empire40.
The next end of the hegemony probably also ends the power of the English spoken empires 41. All
these empires had been based on a stable foundations of integrated religious, linguistic, monetary
and ruling concepts.
Most of these constructs have been destroyed by supremacy in expensive and illegal (false flagged)
wars, which ultimately probably always ruins the monetary system. According to an essay World's
Monetary Reserves and the End of an Era by the (only reliable and) superb economist Hugo Salinas
Price today's monetary system has been ruined by corrupting the reserve currency.
Let's hope we all may survive the next blow which is coming along...

39 In The Politics of International Political Economy, Jayantha Jayman describes several hegemonic powers and
contenders that have attempted to create the world order in their own images." He lists several contenders for
historical hegemony. (Hegemony)
40 British Empire
41 Hugo Salinas Price: Decline in world's monetary reserves signals end to dollar as reserve currency
Appendices (Status: 27.12.2018)

Appendix I - Overview Academia- and Scribd-publications J. Richter


The following overview lists Joannes Richter's publications in Academia.edu (between 07.10.2017
and 15.03.2018):
Title Source
The Miraculous Transformation of European Civilization jwr47
Bericht van de altaarschellist over de Lof der Zotheid jwr47
De bronnen van Brabant (de Helleputten aan de Brabantse breuklijnen) JR
De fundamenten van de samenleving JR
De rol van de waterbronnen bij de kerstening van Nederland JR
De etymologie van "wijst" en "wijstgrond" JR
The Antipodes Miᚦ and Wiᚦ jwr47
The Role of the Dual Form in the Evolution of European Languages JR
De rol van de dualis in de ontwikkeling der Europese talen JR
The Search for Traces of a Dual Form in Quebec French JR
Synthese van de Germanistische & Griekse mythologie en etymologie JR
De restanten van de dualis in het Nederlands, Engels en Duits -
Notes to the Corner Wedge in the Ugaritic Alphabet JR
The Origin of the long IJ-symbol in the Dutch alphabet JR
Over de oorsprong van de „lange IJ“ in het Nederlandse alfabet JR
The Backbones of the Alphabets JR
The Alphabet and and the Symbolic Structure of Europe JR
The Unseen Words in the Runic Alphabet JR
De ongelezen woorden in het runenalfabet JR
The Role of the Vowels in Personal Pronouns of the 1st Person Singular JR
Over de volgorde van de klinkers in woorden en in godennamen JR
The Creation Legends of Hesiod and Ovid JR
De taal van Adam en Eva (published: ca. 2.2.2019) JR
King Chilperic's 4 Letters and the Alphabet's Adaptation JR
De 4 letters van koning Chilperik I en de aanpassing van het Frankenalfabet JR
The Symbolism of Hair Braids and Bonnets in Magical Powers JR
The Antipodes in PIE-Languages JR
In het Nederlands, Duits en Engels is de dualis nog lang niet uitgestorven JR
In English, Dutch and German the dual form is still alive JR
The Descendants of the Dual Form " Wit " JR
A Structured Etymology for Germanic, Slavic and Romance Languages JR
The “Rod”-Core in Slavic Etymology (published: ca. 27.11.2018) JR
Encoding and decoding the runic alphabet JR
Über die Evolution der Sprachen JR
Over het ontwerpen van talen JR
The Art of Designing Languages JR
Title Source
Notes to the usage of the Spanish words Nos and Vos, Nosotros and Vosotros JR
Notes to the Dual Form and the Nous-Concept in the Inari Sami language JR
Over het filosofische Nous-concept JR
Notes to the Philosophical Nous-Concept JR
The Common Root for European Religions (published: ca. 27.10.2018) JR
A Scenario for the Medieval Christianization of a Pagan Culture JR
Een scenario voor de middeleeuwse kerstening van een heidens volk JR
The Role of the Slavic gods Rod and Vid in the Futhorc-alphabet JR
The Unification of Medieval Europe JR
The Divergence of Germanic Religions JR
De correlatie tussen de dualis, Vut, Svantevit en de Sint-Vituskerken JR
The Correlation between Dual Forms, Vut, Svantevit and the Saint Vitus JR
Churches
Die Rekonstruktion der Lage des Drususkanals (published: ca. 27.9.2018) JR
Die Entzifferung der Symbolik einer Runenreihe JR
Deciphering the Symbolism in Runic Alphabets JR
The Sky-God, Adam and the Personal Pronouns JR
Notities rond het boek Tiw (Published ca. 6.2.2018) JR
Notes to the book TIW JR
Von den Völkern, die nach dem Futhark benannt worden sind JR
Designing an Alphabet for the Runes JR
Die Wörter innerhalb der „Futhark“-Reihe JR
The hidden Symbolism of European Alphabets JR
Etymology, Religions and Myths JR
Table 2: Overview Academia publications JoannesRichter (Status: 3.2.2019)
Appendix II - Overview Academia- and Scribd-publications J. richter
Title Source
The Symbolism of the Yampoos and Wampoos in Poe's “Narrative of Arthur Gordon Jr
Pym from Nantucket”
Notizen zu " Über den Dualis " und " Gesammelte sprachwissenschaftliche Schriften Jr
"
Ϝut - Het Nederlandse sleutelwoord Jr
Concepts for the Dual Forms Jr
The etymology of the Greek dual form νώ (νῶϊ) Jr
Proceedings in the Ego-pronouns' Etymology Jr
Notities bij „De godsdiensten der volken“ Jr
The Role of *Teiwaz and *Dyeus in Filosofy Jr
A Linguistic Control of Egotism Jr
The Design of the Futhark Alphabet Jr
An Architecture for the Runic Alphabets Jr
The Celtic Hair Bonnets (Published Jun 24, 2018) Jr
Die keltische Haarhauben Jr
De sculpturen van de Walterich-kapel te Murrhardt Jr
The rediscovery of a lost symbolism Jr
Het herontdekken van een vergeten symbolisme Jr
De god met de twee gezichten Jr
The 3-faced sculpture at Michael's Church in Forchtenberg Jr
Over de woorden en namen, die eeuwenlang bewaard gebleven zijn Jr
De zeven Planeten in zeven Brabantse plaatsnamen Jr
Analysis of the Futhorc-Header Jr
The Gods in the Days of the Week and inside the Futhor-alphabet Jr
Een reconstructie van de Nederlandse scheppingslegende Jr
The Symbolism in Roman Numerals Jr
The Keywords in the Alphabets Notes to the Futharc's Symbolism Jr
The Mechanisms for Depositing Loess in the Netherlands Jr
Over het ontstaan van de Halserug, de Heelwegen en Heilwegen in de windschaduw Jr
van de Veluwe
Investigations of the Rue d'Enfer-Markers in France Jr
Die Entwicklung des französischen Hellwegs ( " Rue d'Enfer " Jr
De oorsprong van de Heelwegen op de Halserug, bij Dinxperlo en Beltrum Jr
The Reconstruction of the Gothic Alphabet's Design Jr
Von der Entstehungsphase eines Hellwegs in Dinxperlo-Bocholt Jr
Over de etymologie van de Hel-namen (Heelweg, Hellweg, Helle..) in Nederland Jr
Recapitulatie van de projecten Ego-Pronomina, Futhark en Hellweg Jr
Title Source
Over het ontstaan en de ondergang van het Futhark-alfabet Jr
Die Etymologie der Wörter Hellweg, Heelweg, Rue d'Enfer, Rue de l'Enfer und Jr
Santerre
The Etymology of the Words Hellweg, Rue d'Enfer and Santerre Jr
The Decoding of the Kylver Stone' Runes Jr
The Digamma-Joker of the Futhark Jr
The Kernel of the Futhorc Languages Jr
De kern van de Futhark-talen Jr
Der Kern der Futhark-Sprachen Jr
De symboolkern IE van het Nederlands Jr
Notes to Guy Deutscher's "Through the Language Glass" Jr
Another Sight on the Unfolding of Language (Published 1 maart, 2018) Jr
Notes to the Finnish linguistic symbolism of the sky-god's name and the days of the Jr
week
A modified Swadesh List (Published 12 / 17 / 2017) Jr
A Paradise Made of Words Jr
The Sky-God Names and the Correlating Personal Pronouns Jr
The Nuclear Pillars of Symbolism (Published 10 / 28 / 2017) Jr
The Role of the Dual Form in Symbolism and Linguistics (Oct 17, 2017) Jr
The Correlation between the Central European Loess Belt, the Hellweg-Markers and Jr
the Main Isoglosses
The Central Symbolic Core of Provencal Language (Oct 7, 2017) Jr
Table 3: Overview Academia publications Joannes richter (Status: 27.12.2018)
Contents
Abstract.................................................................................................................................................1
Introduction..........................................................................................................................................2
The Spanish christening missions (from the 1st century)....................................................................3
The modification of the personal pronouns.....................................................................................4
The equivalence of Greek and Germanic philosophy..........................................................................5
Mapping the Greek roots to Germanic roots...................................................................................5
The inclusion of divine names in the “Fuᚦorc” keyword.....................................................................6
Wodan, Vidvut or Vut......................................................................................................................6
Tiw...................................................................................................................................................6
Krodo...............................................................................................................................................7
Rodu or Rod.....................................................................................................................................7
Thor..................................................................................................................................................7
The names for the days of the week (1st - 3rd or 4th century).............................................................8
The last modification of the runic alphabet (~550 AD)........................................................................9
The dethronement of the Merovingians (from the 7th century).........................................................10
The sanctification of the water wells (from the 8th century)..............................................................11
The sanctification of the Vitus-cult (from the 8th century)................................................................13
The “Wit” and “Vit”-words............................................................................................................13
Wit and Wut as the initial words in the Futhorc-alphabet..............................................................14
ᚠᚢᚦ..................................................................................................................................................14
Tiw or Tuw.....................................................................................................................................15
The whistle-blower Desiderius Erasmus (15th century)....................................................................16
Modern miracles.................................................................................................................................17
Lourdes..........................................................................................................................................17
Fátima............................................................................................................................................17
Medjugorje.....................................................................................................................................17
The end of the European hegemony...................................................................................................18
The victory over the Celtic and Germanic population...................................................................18
The expansion and disintegration of the Roman Empire...............................................................18
The periods of European hegemony..............................................................................................18
The end of the European hegemony..............................................................................................18
Appendices (Status: 27.12.2018)........................................................................................................19
Appendix I - Overview Academia- and Scribd-publications J. Richter .......................................19
Appendix II - Overview Academia- and Scribd-publications J. richter .......................................22