Saturday, November 8, 2014

EC 442 / GoveRment is an ALien People
Eso A.B.
GoveRment is an ALien People
Translation © Eso A.B.

I have spent much time reflecting on the theme of King Oedipus . Taking a radically different point of view from that of Sigmund Freud, whose view dwells on incest, my interpretation of Sophocle’s play reads it as the beginning of alienation of government from the people, aka ludi or ud or ut.

While the causes of this alienation are many (all of the reasons cannot be elaborated at equal lengths and in equal detail, until others beside this author perceive Western history as a fairytale), the essential cause is that of privilege.

Whatever the initial privilege, it soon goes to the head of the leader, prince, king or queen, who thereafter refuses to suffer the same fate as the ordinary ut or lout of his kingdom or state. Over the centuries, even thousands of years, such an alienation, once set in motion, explores many labyrinthine passages—going both in and coming out of them. In our time, we have entered a passage that has no exit, no explanation, no nothing, all of which (a la Jean Sartre) is summed up by nausea, which the 21st century has overlaid with nauseous positivism.

The entrance through the door topped by the sign ‘No Exit’ leads to a labyrinth where the reigns of the kingdom are in the presumptious minds of the elites. Inability to escape from this labyrinth creates a tragic separation: one of which presumes itself to be ‘elite’ or ‘right’ element, while it believes its extended self to be a ‘lower’ entity.

These names and words by which + (pluses) and – (minuses) humans have known and identified themselves by have, in fact, nothing to do with being human, but derive from the name of a tiny insect that beset humans when we still possessed more body hair than today, to wit: the louse. While some readers may question the logic by which I arrive at such a deduction, I am satisfied that pareidolia is the right method through which to arrive at such a conclusion. Here are some of the trajectories:

In Latvian the word for ‘louse’ is: uts;
In Lithuanian: utėlė;
In Russian: ВОШЬ;  vosh;
Also in Russian: ОТВРАТНЫЙ ТИП, otvratni tip; disgusting type;
In German: Laus.

In Latvian the word for ‘people’ is: lyaudis;
    In Lithuanian: žmonės; i.e., Yones or johns;
In Russian: НАРОД, na-rod;
In German: Leute

What is interesting is the change in sounds that over a period of time the vowels and consonants are exposed to. Thus,

The Russian ВОШЬ=‘vosh’ derives from uosh or osh or even uts;
the Russian ОТВРАТНЫЙ = ‘otvratii=’disgusting, other, retains the  ‘u(o)t’.
Indeed, ОТВРАТНЫЙ = ‘otvratii in Latvian means ‘other side’- otrahdi.

Pareidolia links these words in the following manner: louse

The Lithuanian ‘žmones’ does not lend itself to above pareidolia, because it likely predates the word ‘ludi’ (see below), which suggests that it disengaged from Latvian before these people (related to Lithuanians) knew the horse (arklys in Lithuanian). This also suggests that Baltic (Latvian and Lithuanian) and Russian languages (distant relatives) developed during a period when the horse was already used to entertained people in racing contests. The Lithuanian ‘ž(m)’ = ‘j’ as in John. stays its course when it translates the Latvian word for theatrical ‘play’, luga, into ‘žaisti’, the latter likely referring to Midsummer Solstice festivities known in Latvian as Johns (?žanti or yanyi).

I realize that the average reader may find such parallels of little interest, even as scholars may find them questionable. Nevertheless, when tracing origins of cultures and civilizations, such parallels provide important clues (pretentions of scholars to exclusivity notwithstanding) about the development of humankind itself.

The Lithuanian ‘žaisti’ associates through pareidolia with the Estonian ‘eesti’, which in English means ‘east(enders)’, which in German means ‘Ost’(land), and in Latvian means the  ‘dawn’ of morning: ausma.

I will touch on more pareidolic reasoning in the next blog, when I discuss the origin of the word ‘ludi’, re: people and how ‘goveRnment’ becomes ‘goveLment’.

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