Eso’s Chronicles 326 / 2
Odds and Ends
© Eso A.B.
All comments appearing within brackets [ ] are editorial in origin.

HOW DOES ‘GENU’ BECOME ‘IESU’? (1 of 4)

Anyone who reads my blogs, probably knows that I am hooked on calling Jesus (INRI http://en.wikipedia.org/wiki/Jesus,_King_of_the_Jews ) as John Basil. Now that Easter is upon us, it may be the time to return to the question ‘why?’

The main question does not center on the name of ‘basil’ or ‘king’, because the words clearly are a translation from Greek into English http://en.wikipedia.org/wiki/Basil_(name) . Still, it is interesting that if the S in the name ‘Vasil’ (from which derives ‘Basil’) is substituted by an N, we get ‘Vanil’. So, how do we get the S sound become an N sound? The answer is that Basil is the name also for a king of the herbs used in food seasoning; and if we continue to think of the name in terms of flavors, it is easy to transfer Basil to Vanil.

Speaking of letters, it also seems that the letter I in the word ‘Iūdaeōrum’ in the acronym INRI (Latin: Iēsus Nazarēnus, Rēx Iūdaeōrum) should be substituted with the letter L, in which case the acronym reads ‘Lūdaeōrum’, which means ‘King of the People’ not Jews http://en.wikipedia.org/wiki/Ludi . This common misreading in religious text is clearly a politically motivated misreading. The word ‘Lūdaeōrum’ has with time undergone many changes. For example, in German the name for People is ‘Leute’, also King Ludwigs name means King of the People, whereas in Latvian it is ‘ljaudis’. We ought not be surprised that originally the name Jew meant Ludi, the People, which is whence also the English name for those who were against the Age of the Machine, re Ludites.

Since I am not a grammarian or a linguist, but a lay person, who for his own cultural and political reasons finds the changes of sound or phonetics in words interesting and worth while a pursuit, I do not feel bound to scholarly method, but go my own way—sometimes taking a wrong turn. Then again, the turn may take me not only from Vasil to Basil to Vanil, or from Jew to Leute, but it can introduce a line of thought that appear to be persuasive enough to change the direction of all of Western history.

My inspiration or motivation to persist in the (?questionable) pursuit, is that by preconceiving that the name of ‘Jesus’ (Iesu) was originally the name ‘John’ (Ian) on the basis of no more than a ‘wild guess’ and contrariness, I arrived at a theory that disputes the entire history of the West as a False Flag event. True, the original hint came by way of reading Anatoly Fomenko’s book “History: Fiction or Science?” Fomenko is a Russian mathematician specializing in topology, the latter which he uses to create what he calls a  ‘new chronology’ that aims to ‘rewrite’ and topple the Scaligerian history that was originated by the Catholic Church http://en.wikipedia.org/wiki/Anatoly_Fomenko .

I received an additional impetus for my ‘rewrites’ from the fact that my ancestors arrived in Latvia from the region of Croatia or thereabout after the Great Northern War between Russia and Sweden, which wae ended in Livonia in 1710. My forebears came here as Herrnhuters, a ‘deviant’ Christian sect with roots in the Jan Hus movement of the 15^th century, which movement may itself be a derivative of the early Eastern Christian sect known as the Bogomils. The Bogomils were exterminated by the Catholics in the 14^th century, at which point the remnant went underground and became the stimulus of later ‘Protestant’ movements. Interestingly, the Bogomils were able to survive a little longer in the Croatia region due to support for it by local princes, whom the Catholic Church—for reasons of its own politics—left to themselves. While the Herrnhuters were ‘exterminated’ for reasons of church politics in Latvia, they survive today as the Moravian Church in North Carolina, the U.S. http://www.moravian.org/the-moravian-church/the-moravian-church/history.html and a few other places.

In any event, the Herrnhuters came to Latvia on the invitation of a local German baroness (from the town of Valmiera) to revive the civil society (composed mostly of wood dwelling people and nascent peasants) after the trauma of the war, which left the northern region of what is now Latvia nearly without a population. The ‘new’ population arrived from what is now eastern Latvia, a region named Latgale, then mostly Catholic and land starved, because the families of Latgalians tended to have many children.

The Herrnhuters, who arrived in Livonia in 1739, ‘reeducated’ the remnant and the new arrivals, and in the process of teaching and preaching, created the foundation of a new and revitalized culture—that of the Latvians. This achievement was later taken from them by a jealous Lutheran church, which used the Herrnhuter connection to the German overlords in the post-French Revolutionary period (1789-1799) http://en.wikipedia.org/wiki/French_Revolution to politically exterminate them often by making use of the tool of the Inquisition: fire. My family history is intimately tied to this history: my grandfather (whose mother was falsely accused of burning down her husband’s inn), when he was himself denied and frustrated as a would-be Herrnhuter preacher, turned to choir directing, teaching, and later (at early middle age) founded a newspaper that played a significant role in helping shape the character of the Latvian national. This is not to say that the Herrnhuters were unsympathetic to the emerging ‘new age’ ideas. My grandfathers own grandfather, married a local woman named Anna, born 1770. While her maiden name remains unknown, she is proudly listed (I presume in the church wedding calendar) as “the daughter of Liberts” (Liberta meita), i.e., the daughter of a free man, one not bound as a serf to a local baron.

As the Latvians, after gaining independence, attempted to further guess and shape their characteristics, they were as exposed to the unknown as we all are, but since they had been effectively under foreign domination since the 12^th century, there was very little direct input about their history from their own. This made history for Latvians the Great Unknown. The Christian Eastern Church claimed influence going back to the 11^th century from the ‘Eastern Orthodox Church’, while the ‘Western’ church claimed arrival in the 12^th century from Luebeck, Germany. The latter, having arrived with Bishop Alberts, in or about 1201, claims to be the founder of Riga, now the capital of Latvia.

Bishop Albert also managed to soon (1208) wage a Crusade against King Visvaldis of Jersika (possibly a colloquialism for Jerusalem). The crusade coincided with the Crusade of the Catholic Church, begun that same year, against the Cathars in Languedoc in southern France. Was there no spiritual or cultural connection between these two geographical sites?

Due to the political influence of the Lutheran church—which paradoxically based its influence on the dominant position of the Baltic Germans until an agreement between Hitler’s Reich and Stalin’s Soviet Union, caused most of them to leave for Germany—the connection between the Cathar Church in Languedoc (who many say had an affinity with the Bogomils) and the destruction of Jersika, Latvia, was never investigated.

As a consequence, such early Christian influences in proto-Latvia, the ‘new’ Latvians (of the 20^th century) chose to believe (in spite of circumscribed and limited evidence to support the theory) that their ancestors had been bound to archaic Gods. Hence, many call themselves ‘pagans’ to this day. This new pseudo-religion of ‘true believers’ (Dievturi), in spite of the group’s small membership, held strong sway over the Latvian community’s subconscious even among the refugees from the Soviet Regime in North America and the renewed Latvian State (1991-…). Again, since the Lutheran church often acted as a center for the community of refugees abroad, the ‘pagan’ element was given leave be, because it provided no competition worth mentioning to the ‘established’ church or faith.

The status quo in Latvian culture remains in place ever since the Herrnhuters were pushed aside by the Lutherans, about the middle of the 19^th century to this day. For example, no one wishes to notice that ‘pagan’ is a word that is not a synonym of the word ‘heathen’, but is conjunct of two words, re: ‘pa’ + ‘ian’ or in Latvian pa-Jānis. ‘Pa-’ is often used in conjunction with a prefix to a word if the user wishes to diminish the status of the addressed—be it a living or inert object.

( To be continued.)