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.)

Eso’s Chronicles 183/ 5
A Midsummer Supper
© Eso A.B.

A long time ago, at a time that may seem like fairy tale time, a ‘King’ was called ‘Basil’ http://en.wikipedia.org/wiki/Basil_(name) . A number of words that are still with us derive from that time. For example, the word ‘basilica’ or ‘church’ or cathedral; ‘basil’, the king of savories; ‘base’, which is synonymous with ‘headquarters’. The word derives from Greek language.

Thus, the sign “INRI” http://en.wikipedia.org/wiki/Jesus,_King_of_the_Jews  that is often seen in old paintings above the crucified Jesus, and which we are told is an acronym for ‘Iesu of Nazareth, King of the Jews’, was originally read as INBI, “Iesus Nazarenus, Basil Iudaeorum”.

Though a ‘king’ is a king by whatever name, what we should note is that ‘Basil’ stands for a special king—a king of the people. This is one reason why in former days many saints were given the name of Basil. This is as good a reason as any why originally Jesus was likely called Basil. Moreover, if ‘Iudae’ is a deliberate misspelling of ‘Ludi’ http://ancienthistory.about.com/od/games/g/ludiromani.htm  (games, from ludus, people), then INRI should read INBL, “Iesus Nazarenus, Basil Ludusorum”, Basil of the People; or ‘Basil Ludiorum’, Basil of (religious) Festival or Rites. As the link tells: “The ludi were public Roman religious festivals started, before 220 B.C., as annual communal games to give thanks to the gods.” The word ‘games’ in context can only be a cynical derivative from ‘religious rites’, the rite being a human sacrifice. Moreover, if ‘Roman’ stands for the Byzantine Empire, as the Russian mathematician and historian Anatoly Fomenko http://en.wikipedia.org/wiki/New_Chronology_(Fomenko)  claims, the date of the rite is closer to 1118 CE than it is to 220 BC. Notwithstanding post-modern historians, who view Fomenko’s work as that of a “fringe” and “pseudo” historian, the reverse is likely true.

In fact, the story of Jesus, as I have written in other blogs (srch ‘jesusthebogomil’), is the definitive False Flag of Western Civilization, with its post-modern banner seized by the ‘democracy’ of the U.S.

If the reader is familiar with the story of Jesus, he-she will remember that Jesus-Basil and his bookkeeper and disciple Peter are closely associated with a bonfire, that burns early on the morning of the day Jesus-Basil is to be (gamed) crucified http://en.wikipedia.org/wiki/Denial_of_Peter . While in Europe most traces of the ancient Rite meant to assure that the Sun rises have been erased, there remains enough to suggest that the Sun had indeed ceased to rise that day http://biblehub.com/luke/23-45.htm from “…about the sixth hour (in the morning)… there was a darkness over all the earth until the 9^th hour… (in the evening)”. The ‘clock’ that measured the time was a sundial http://www.nist.gov/pml/general/time/revol.cfm .

While the reason given why the Sun is not moving is different from Aztec and Greek versions, it is no less weighty. It concerns the celebration of the Name’s Day https://en.wikipedia.org/wiki/Name_day  of the son of the Sun: Dionysus (Huan, Ian, Ivan, Jean, John, Zhan, etc.) by those who make laws on a planet where the wood has been cut, the land has been turned to desert, people have been driven into cities, and all other forms of life have been belittled as ‘the Devil’s work’ and are further exploited by corporation scientists through genetic modification. The Name’s Day of Iesu/ Iannis falls on Midsummer’s Eve or Summer Solstice Day, when for about three days the Sun appears to hang in one and the same place in the sky.

On the evening before he is betrayed by his Public Relations man, his disciple Judas, Jesus and his colleagues sit down to an uncommon meal. Jesus’ companion Mary Magdalene, said to be his ‘financial’ benefactor, presents as the main dish a very special kind of pie. The pie has baked into it a fingernail sized piece of coal. Mary Magdalene did not bake the pie herself, because the pie is to be part of a draw (in which she too participates): whoever draws the piece with the coal, must prepare him- or herself to offer his-her life to the Sun on the following day.

What we know as The Last Supper http://www.paintinghere.org/UploadPic/Leonardo_da_Vinci/big/picture%20of%20last%20supper.jpg occurred on the evening the day before Midsummer Day, a day that was also celebrated as Iesus’s Name’s Day. This fact elevates Iesu twice, first as Basil (King) of the day in his own right and, second, as the son of the Sun, who by giving him birth on that day also elevates herself to prominence.

The disciples of Iesu argued that Iesu should not be the only one to fight the laws made up willy-nilly by secular rulers. There was an agreement among them, that all would draw lots. By participating, all signaled that they were ready to offer their lives to the Sun. Iesu made no objections.

It happened that the ruler of Byzantium at the time was King Alexius I. The King had heard rumors of resistance to his ruling among the people. He, therefore, wanted to discover who their leader was. The Emperor had heard that a ‘King of the People’, came from a country of nomads—a people who moved with the Sun and the seasons and herded reindeer for their livelihood. Emperor Alexis sent spies try recruit a spy from among Iesus’s closest followers.

The follower most accessible was Judas. Judas had his reasons: he did not believe that the Sun was a divinity. He was recruited for thirty pieces of silver (we have no real idea of what it was worth then). It also happened that Judas’s piece of pie had the coal in it, but Judas did not let on and swallowed it. Later, a troubled Mary Magdalene spoke to the baker, but was assured that everything had been done right and there were witnesses to prove it. Iesu said: “Do not be concerned. It was and remains my lot to be the son of the Sun.”

While walking along the shore of the Bosphorus that night (there was a full moon), Judas, as if overcome with grief for Iesu’s lot, came up to him and embraced him. This was the signal waited for by the King’s spies, who were hiding among the people of Constantinople, who, too, were talking a walk and enjoying the moonlight.

Shortly thereafter, Iesu and his colleagues (also known as disciples) were surrounded by the Emperor’s armed police and taken into custody. Iesu was brought to the court of the High Priest. The name of the High Priest, some say, was Yannas. He headed Emperor Alexis’ own religion, which was named Christianity. The name was borrowed from the Slavs, among whom the word meant “criss-crossers or ‘markers’ of earth” or more simply plowmen. In those days agriculture had just made its appearance http://p2.la-img.com/249/28182/10780046_1_l.jpg . The ‘Christians’ had no plows as we know them today, but were using stumps of trees with the branches cut down to the length of a foot or a foot and a half. When a a man stood on the stump, and an ox or mule was made to pull it, the ‘plow’ scratches deep marks into the face of Earth.

To scare those who opposed his order to end all celebrations of the Sun (or Midsummer, or Johns Day) and Earth, Emperor Alexis had his gendarmes (armed police) dig a large pit at the Hippodrome. The pit was filled with logs and these set ablaze. The fire burned and sparks rose high into the air all night long and was the talk of Constantinople. Some said that the King had defeated his own purpose, which was to have ‘no’ celebration whatsoever.

There is great confusion about the ‘true’ story of Iesu Basil or what I prefer to call Iesu The Bogomil (Jesus God lover). The reason is that there are at least two stories of what happened.

The Catholic Christian or canonical version of the story has had a wide distribution. The story is accessible in every country and in nearly every language. The ‘Other’ story, however, is not only denied, but the fragments continue to be denied validity. Among the two best ‘other’ stories is that of Basil the Bogomil, whose death has been described in Anna Comnena’s biography of her father Emperor Alexius I of Byzantium http://en.wikipedia.org/wiki/Alexiad ; and in the story of Polycarp the Bishop of Smyrna https://en.wikipedia.org/wiki/Polycarp .

Unfortunately, the story of Jesus Christ is a wholly made-up story (probably by the forebears of the modern French) with nearly no recollection of things holy in proto-Christian times.