BASQUE AND THE BIBLE *
It has been noted by Nyland (2001) that in 1825, the French Abbot Diharce de Bidassouet wrote in his "Histoire des
Cantabres" that Basque was the original language spoken by
the Creator. For that remark, he has been ridiculed ever since and yet he was
not far from wrong. At about the same time the Basque priest Erroa maintained that
Basque was the language spoken in the earthly paradise. For that his
colleages treated him as a harmless lunatic, however, Erroa was so convinced
he was right, that he appealed to the Bishop of Pamplona,
who referred the appeal to the Chapter of the Cathedral of Pamplona. This august
body considered the matter seriously and, after several months of
deliberations, it solemnly gave judgment in Erroa's favor and publicly
subscribed to his theory. (Gallop, p 4). Soon thereafter all minutes and
other records of the proceedings mysteriously vanished, because such an
endorsement just wasn't supposed to have happened.
Abbot Dominique Lahetjuzan (1766-1818)
also concluded that Basque was the language of the Garden of Eden. He showed that the
names of the main characters in the Book of Genesis were all Basque in origin
and had appropriate meanings. For this he was declared one of the most
entertaining figures of the "theological age", with accompanying
ridicule. But Lahetjuzan was right, as will be shown. This article is
dedicated to his memory, so he may not be forgotten. These are only three of
the many Basque speakers who have recognized Basque, not only in names and in
words of the Bible, but also in hundreds of geographical names all over the
world. All were ridiculed, or worse, for what they had observed, because the
Roman Catholic church was not yet ready to admit that these names and words
had been made-up out of a more ancient language, Saharan, to which Basque and
Ligurian are closely related. This
language had been spoken in pre-Christian times in many parts of the world
during the very early "Civilization of the Goddess",
as Stanford University archaeologist, Dr. Marija Gimbutas, has named it.
BASQUE IN BIBLICAL WORDS
The method used to decode the Biblical names has been
explained in detail by Edo Nyland, A brief
The linguists who made up these names used the vowel-interlocking
formula, which means that a description of the person or word was made in
Saharan, using words that start with vowel-consonant vowel (VCV). These first
three letters of each word were then used to agglutinate into the new word
like this: VCV-VCV-VCV-VCV but the vowels on either side of the hyphens had
to be the same like this: VCV1-V1CV2-V2CV3-V3CV4-V4
etc. Every consonant in the name therefore stands for one whole word in the
Saharan language. The very first vowel of the name is often not present.
After the basic agglutination was done, several of the vowels were removed.
If there are missing vowels in a VCV such as in "en." (as in "amen"),
all five possibilities, ena, ene, eni, eno and enu
must be tried, using the VCV
dictionary. Most of the words thus obtained can be discarded
immediately because they don't fit in and make no sense; the correct word
combination usually will stand out. Retracing the monk's thought processes is
no exact science. Therefore, it is
surprising to see how reliable the results can be that are obtained most of
the time, especially with longer words. This is best shown with a few
ame ametsetsi to idealize
je jentil pagan, gentile
pagan is disdainful of the Hebrew sacraments.
A name assembled with the same first word is:
Cruel pagan custom (to achieve) fake fertility.
This must refer to the voluntary
sacrifice of a young man, an annual practice in the Goddess religion, which
obviously had taken place in Jerusalem and a few other places of religious
significance. The young man's title in the Bible is "Tammuz" (Ezekiel 8:14), from
the Basque word damuz (regretfully).
The last Tammuz may have been Jesus, as the name Jerusalem may suggest. If this
is true Jesus cannot have been a Jew, but may have been a a gentile instead,
as the decoding of his name also suggests:
The name Jesus also starts with "je", like Jezebel and Jerusalem.
Jesus Christ, je-ezus kri-ist,
je jentil gentile, pagan
ezus/ ezustelkor incorruptible
ist istun speaker
Gentile; God's speaker.
As Jesus also went voluntarily
to his death, this could be an indication that Jesus was a Gentile. It is
possible that the word Jew was coined to match the first letters of Jesus'
name, to make it look as if he were a Jew.
words relating to the human sacrifice are:
apo apokeria filthy deed
alienazio the killing of a person
disgusting and filthy killing of a person in legendary tradition".
Subiaco (the mother-house of all the
Benedictines), .su-ubi-ako, isu-ubi-ako:
isu isurikatu to waste a life
akorduan euki to remember
the waste of life in the whirlpool".
became the rallying cry of the Benedictine monks who established the first
monasteries in western Europe.
The name "Albion"
al.-.bi-on., also appears to fit in this group of names:
repulsive action, deed
repulsive deed in the whirlpool is unacceptable".
The most dramatic of the Tammuz sacrificial deaths took
place, not in the Mediterranean, but in the Whirlpool of Corrivreckan, located
50 miles west of Glasgow, Scotland. It was the only such annual sacrificial
place in NW Europe and the ordeal was attended by thousands of people coming
from as far away as Norway, Denmark, the Baltic region, Scotland and Ireland,
even Russia. The island where they gathered used to be called "Hinba"
from hinbasio (invasion)
(see Adwoman ). This name referred to the many people who annually arrived
like an invasion to attend the sacrifice and to watch the life struggle of
the young man in the coracle, which was anchored in the whirlpool, all
observers watching in dead silence. From the high viewpoint at the far north
tip of the island everyone could observe the tragedy. The cable with which
the boat was tied to the anchor stone was woven out of the long braids that
young women cut off for this purpose. It was a great honor to have your hair
selected, and to this day, many women in NW Europe carefully save their long
braids as long as they live for this purpose, even though the reason for this
has long been forgotten. When the Benedictines arrived, the island's name was
quickly changed from Hinba to Jura, juramendu (cursed), from the most holy island to
Isle" and a very determined, and almost successful,
effort was made by the church to eliminate all evidence and memories of this
happening. To this day tourists visiting the nearby Isle of Iona are told that 60 "kings" of Norway, Scotland,
Ireland etc. are buried in the sandy graveyard by the restored monastery.
Martin Martin, in his book "The Hebrides", writes in
1695: "They can boast that they are honored with the Sepulchers of eight
Kings of Norway, who at this day, with forty eight Kings of Scotland, and
four of Ireland lie entombed in the Isle of Iona; a Place fam'd for some
peculiar Sanctity". It is likely that there are many, many more. None of
the stone grave markers are now visible, having all been destroyed or buried
by the monks, but the slab-stone coffins may still be in the ground.
The following example is made of two words,
separated by an apostrophe, indicating a break in the vowel-interlocking.
.ha-al.-.le 'lu-uja, aha-ala-ale 'lu-uja:
'lu 'lu luzatu to prolong
uja shout of joy
Happily rejoicing in the Almighty (with) prolonged shouts
Some Biblical words, like this one,
are actually two words because the vowel linking is interrupted. The spot
should be indicated by an apostrophe.
However, over the centuries many of these have been lost because
translators didn't know what they represented. This oversight makes translation
more of a challenge.
Starting at the beginning of Genesis, Nyland organized
the names according to the numbering in the Bible. The following results were obtained by using the aforementioned
2:11. Pishon, from pixontzi (chamberpot):
2:11. Havilah, (no logical translation at this
2:13. Gihon, .gi-iho-on., agi-iho-ona; aginerakuste (threat) ihortziri (thunder) onago (closer):
"The thunder threatens to come closer".
2:13. Cush, .ku-ux., iku-uxu;
countryside) uxu (cry of
happiness): "A cry of happiness for the scenery".
.ti-ig.-.ri-is., ati-iga-ari-isu; itxi (abandon) igarobide (crossing) arriskatsu (dangerous) isurazkar (fast
flowing): "Abandon your dangerous crossing of the fast flowing
2:14. Assyria, as.-.si-iri-iha, ase-esi-iri-iha; aserrez (angrily) esinguratu (to surround) iri (city) ihabali (frightened):
"The angrily surrounded the frightened city".
2:15. Euphrates, eup.-.h.-.ra-ate-es.,
eupa-ahi-ira-ate-ese; eupa (call, calling
out) ahi/ai (strong
desire, desperate) iragaile (ferryman) aterbetu (to shelter
against, to escape from) esetsi (battle,
attack):"Desperately calling out for the ferryman to escape from the attack".
3:17. Adam, ada-am.,
ada-ama; adarra sartu (to deceive) amarruki (cunningly):
"(He was) cunningly deceived".
3:20. Eva, eba, from ebasle (thief):
"Thief". She stole the apple and, ever since, women have suffered
for her misdeed.
3:24. Cherubim, xe-eru-ubi-im.,
xe-eru-ubi-ima; xedatu (to dispose
of) errukigabe (cruel) ubil (whirlpool) imagina (idol, prince
of light): "The cruel disposal of the prince-of-light in the
whirlpool". The moment of the resurrection of the drowned prince's soul
was observed by the crowd as a light phenomenon shining from the cave, where
the priestess was with the body. (printz means ray of
4:1. Cain, from kahin (dowsing rod or
divining rod): "Diviner". The word kahin has been lost from the Basque vocabulary, but it was
retained in Berber and Arabic.
4:2. Abel, abe-el.,
ebe-ele; abeldun (cattleman) eleienda (legend):
"The legend of the cattleman".
4:16. Nod, no-od.,
no-ode; noa (I am going) odeiertz (horizon, far
away): "I am going far away".
4:17. Enoch, eno-ok.,
eno-oka; enoradun (covered with
warts) okaztagarri (disgustingly):
"Disgustingly covered with warts".
4:18. Mehuja'el, .me-ehu-uja'el., ame-ehu-uja'ele; amerikak egin (to make a
fortune) ehunsaltzaile (textile
merchant) uja (shout of joy)
ele (story): "Story
of the textile merchant who shouted for joy when he made a fortune".
.me-et.-.hu-usa-el., ame-ete-ehu-uxa-ele; amerikak egin (to make a fortune) etekin (profit) ehunsatzaile (textile
merchant) usain (suspicion) ele (story): "The
story of the textile merchant who made a fortune is suspicious".