AND THE BIBLE *
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It has been noted by Nyland (2001) that in 1825, the French Abbot
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
Abbot Dominique Lahetjuzan (1766-1818) had 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.
The method used to decode the
Biblical names has been explained in detail by Edo
Nyland, A brief explanation
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 examples:
amen, ame-en., ame-ene,
Exclamation of idealization.
Jezebel, je-eze-ebe-el., je-eze-ebe-ele,
je jentil pagan, gentile
(This) pagan is disdainful of the Hebrew sacraments.
A name assembled with the same first
Cruel pagan custom (to achieve) fake
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
(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
ist istun speaker
Incorruptible 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.
Four more words relating to the human sacrifice are:
apo apokeria filthy deed
the killing of a person
"The disgusting and filthy killing of a person in
Subiaco (the mother-house of all the Benedictines), .su-ubi-ako,
to waste a life
akorduan euki to
"Remember the waste of life in the whirlpool".
This name 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:
alu alukeria repulsive action, deed
"The repulsive deed in the whirlpool is
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 "The Cursed 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
Halle'luja, .ha-al.-.le 'lu-uja, aha-ala-ale 'lu-uja:
luzatu to prolong
uja shout of joy
Happily rejoicing in the Almighty (with) prolonged shouts
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 system:
2:11. Pishon, from pixontzi (chamberpot):
2:11. Havilah, (no logical
translation at this time).
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; ikusbide
(scenery, countryside) uxu (cry of happiness): "A cry of happiness for the
2:14. Tigris, .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 river".
as.-.si-iri-iha, ase-esi-iri-iha; aserrez (angrily) esinguratu (to surround) iri (city) ihabali (frightened): "The angrily surrounded the frightened
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 light).
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
covered with warts".
.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".
5:18. Methusha'el, .me-et.-.hu-usa-el.,
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".