A short history of language

Joannes Richter

Fig. 1: Dante – La Divina Commedia

Introduction
The Adamic language is the language spoken by the first human beings in the Garden of Eden and
may be identified as the language used by God to address Adam, or the language invented by
Adam1.
From Language deprivation experiments2 we know that the topic of original human language must
have been discussed from early Egyptian and Greek studies. Numerous studies have been recorded
to identify Adam's language in Paradise and the experiments to identify the divine language.
God brought the living things to Adam and waited to see how he would name them The names for
living creatures, including the Weak-man (Woman) respectively Chavvah, have been defined by
Adam, but generally there is no explanation for the definition of other words. Especially the naming
for the prime words (the divine name, the pronouns) and the symbolic colors had to be derived from
divine commands.
The Bible does contain some explanation of a few divine symbols. Shortly before the birth of their
child Abram will be renamed to Abraham and Sarai to Sarah. This divine decision suggests to
consider the addition of a H-character as a fertility symbol. This may also explain the H-characters
in the name IHVH as additional fertility symbols to the original IV-, respectively IU-core, which
also is to be identified in the name IU-piter.
The evolving religious symbolism of the vowels may have influenced modern languages. Some
modern words may have been designed anew, whereas others may have been adapted by
eliminating various symbols. Especially the female elements may have been suppressed in later
eras. This manuscript documents an overview of some relevant linguistic symbols.

1 Source: Bereishit - Genesis - Chapter 2

2 Source: See Appendix II: Language deprivation experiments
The Prime Words

Etymology for the female Name

Isha, a Weak-man or a She-man (?)

The first name for Eve is Ishah. This name has often been identified as a “she-man”, merely
differing from man in sex, as it has been stated in Wesley's Notes for Genesis 2:23:
2:23. And man said, "This time, it is bone of my bones and flesh of my flesh. This one shall
be called ishah (woman) because this one was taken from ish (man)." 3
Wesley's Notes for Genesis 2:23
2:23 And Adam said, this is now bone of my bones - Probably it was revealed to Adam in a
vision, when he was asleep, that this lovely creature, now presented to him, was a piece of
himself and was to be his companion, and the wife of his covenant - In token of his
acceptance of her, he gave her a name, not peculiar to her, but common to her sex; she shall
be called woman, Isha, a She - man, differing from man in sex only, not in nature; made of
man, and joined to man.
Comment: the Hebrew translation documents Ishah with an H-extension whereas Wesley's notes
are using the word Isha without an H-extension.
Although Isha (the woman) seems to have been derived from Ish (the man), merely differing from
man in sex, some professionals consider these derivations as a play on words (or a pun). Almost all
modern linguists consider ish and isha unrelated4.
• Ish comes from the root ‫אוש‬, meaning strength (the related root ‫ אשש‬means "to
strengthen").
• isha derives from ‫אנש‬, meaning weak.
• A common plural - anashim ‫ אנשים‬- "men" & nashim - ‫ נשים‬- "women" derives from ‫אנש‬.
Ish and Isha simple described the strong, respectively the weak halves of the human being.
Obviously before the Fall of Adam (“The process by which mankind became mortal on this earth”)
mankind had been immortal and needed no procreation. At that phase mankind did not need the sex
and therefore Adam did not need to name his partner a she-man. Sin and death did not exist among
any of the earthly creations. With the eating of the “forbidden fruit,” Adam and Eve became mortal,
sin entered, blood formed in their bodies, and death became a part of life.
The incorrect interpretation “she-man” for Ishah however may still have influenced etymological
evolution. The H-extension at the name Ishah probably cannot be compared to the renaming of
Sarai to Sarah.
Wycliffe's Bible produces an error in translating Isha to virago which cannot be understood as a
weak person, but in contrast refers to a noisy, domineering woman. The term comes from the same
root as the word virile, the Latin vir "a man", hence, a masculine woman.
23 And Adam seide, This is now a boon of my boonys, and fleisch of my fleisch; this schal be
clepid virago, `for she is takun of man.
Virago is the Vulgate Bible's word for "woman" in Genesis, and so was taken by Middle English
speakers to be the name given by Adam to the first woman when she was created out of his rib.

3 Source: Bereishit - Genesis - Chapter 2

4 Sourcee: ish and isha
Chava or Chavvah – Evah or Eve (?) - life
The second name is Evah, according to Wesley in analogy to “Sarah”, may have been terminated
with an “H”. The Hebrew word for Eve is Chawwah, deriving from a word for "life" or "living".
"Eve" probably resulted from corruption of the Hebrew phonemes, roughly pronounced CHA-vah,
as the stories of the ancient Israelites spread into Greece and Rome.5
3:20. And the man named his wife Eve, because she was the mother of all life.
Wesley's Notes for Genesis 3:20
3:20 God having named the man, and called him Adam, which signifies red earth, he in
farther token of dominion named the woman, and called her Eve - That is, life. Adam bears
the name of the dying body, Eve of the living soul. The reason of the name is here given,
some think by Moses the historian, others by Adam himself, because she was - That is, was
to be the mother of all living.
He had called her Isha, woman, before, as a wife; here he calls her Evah, life, as a mother.
Now,
1. If this was done by divine direction, it was an instance of God's favour, and, like the new
naming of Abraham and Sarah, it was a seal of the covenant, and an assurance to them, that
notwithstanding their sin, he had not reversed that blessing wherewith he had blessed them,
Be fruitful and multiply: it was likewise a confirmation of the promise now made, that the
seed of the woman, of this woman, should break the serpent's head.
2. If Adam did of himself, it was an instance of his faith in the word of God.
Wesley suggests to write Chavvah with an H-extension, which seems to symbolize the matrimonial
procedure in which the first man and his spouse had been married. The symbolism of the H-
extension for Chavvah however failed to be explained in the translations of the Bible.

The symbolism of the character He in Abraham's Name 6

One of the mayor differences between the IU-cores in IU-piter and YHVH is the addition of two
remarkable characters “H” in the divine name YHVH.
A few biblical quotations refer to a character “He”, which had to be inserted into the name Abram7:
5 Neither will your name any more be called Abram, but your name will be Abraham; for
the father of a multitude of nations have I made you.
In an subsequent quotation the name Sarai has to be modified to Sarah8:
15 God said to Abraham, “As for Sarai your wife, you shall not call her name Sarai, but her
name will be Sarah.
For Abram the transformation has been documented in his 99th year, shortly before Sarai's
pregnancy. In order to commemorate the pregnancy Abram inserts an “H” into his name and
renames himself to Abraham, as well as he renames “Sarai” to Sarah. Obviously the letter “H” in
the names Abraham and Sarah commemorates the fertility for the ancestors of a multitude of
nations. Of course the divine name “IHVH” also contains two “H”-characters which might have
been used to symbolize the matrimony of the male I and female V-symbols, which had been known
as early as 840 BC at the Mesha Stele.

5 Source: Bereishit - Genesis - Chapter 3

6 Hieroglyphs in Indo-European Languages
7 Genesis 17-5.
8 Genesis 17-15.
The Mesha-Stele9 (840 BC)
The Mesha Stele (in the 19th century also named the "Moabite Stone") is a black basalt stone
bearing an inscription by the 9th century BC ruler Mesha of Moab.
In fact we do not need a full knowledge of Hebrew language to identify the letters I, V and H in the
name of Yahweh (IHVH respectively YHVH). The photographs, the inscription and translation are
to be found in Wikipedia's entry Mesha Stele. It bears the earliest known reference to the sacred
Hebrew name of God (YHWH).
The interesting line is line #18, which according to the “Mothers of Reading” suggest to read the
letters I and V (or U) as special antipodes I-U in the old religion.

The Zohar10 (1300)

These inserted letters “H” seem to correlate to the Zohar's explanation for the letter H in the word
Na’arah (girl)11:
In the fifth book of Moses 22,23 the word Na’arah (girl) has been written without the
character “H”, because she had not been joined with a man before. As long as the male and
female elements have not been united the letter H has to be avoided.
As soon as they have been united in the white Light and they have shared all into the One
the letter “H” has to be applied.
Obviously the characters “H” and symbolize the matrimonial procedure in which a girl and her
husband are to be transformed into an androgynous couple.
The Sohar12 describes the symbolism for the letter “H” as follows:
“The letter He is to be added later to join all elements by adding H-characters and these
unifications are to named Thou (Atah). As it has been written 'Atah will make all of them
alive' (Nehemia 9,6).”
In both words the character “H” plays a leading role, but it still remains unclear whether these
symbolic elements have been introduced to these languages by Catholicism or by Indo-European
etymology.

9 Information from Wikipedia: The Mesha Stele

10 The Zohar first appeared in Spain in the 13th century, and was published by a Jewish writer named Moses de Leon.
11 Sohar, I. fol. 51a-b, edited by Ernst Müller – Weltbild, page 213
12 The double name “Ehejeh” has been described in Sohar, I. fol. 15a-16a, edited by Ernst Müller – Weltbild edition,
page 100
Indo-European matrimonial symbols
Similar H-symbols may also be identified in Indo-European languages.
In Dutch language the word “huwen” (“to marry”) symbolizes marriage and the womb 13's
activation. The “H” symbolizes marriage and the “U” symbolizes the female element.
In German language the word “Ehe” (“Matrimony”) may also be related to the special double name
“Ehejeh” or “Ehyeh” for Yahweh. I Am that I Am 14 or I will be what I will be is a common English
translation of the response God used in the Hebrew Bible when Moses asked for His name:
13. And Moses said to God, "Behold I come to the children of Israel, and I say to them, 'The
God of your fathers has sent me to you,' and they say to me, 'What is His name?' what shall
I say to them?"
14. God said to Moses, "Ehyeh asher ehyeh (I will be what I will be)," and He said, "So
shall you say to the children of Israel, 'Ehyeh (I will be) has sent me to you.'"15

A bipolar name YHWH

The Hebrew word adam is translated either as “man” or “Adam” depending on context and with or
without a definite article (“the” in English, ha in Hebrew). The Pharisees considered Adam as an
androgynous creature consisting of both male and female halves, to be separated in Genesis 3.
“Ha-adam” may be translated as “the human being” (an androgynous creature), whereas adam
(without ha) is translated as “Adam”. Both of them were considered as androgynous creatures, each
consisting of male and female halves.
We may now trace the basic idea of an androgynous YHWH consisting of two individual halves by
considering the name “Elohim” as a plural word and the biblical quotation16:
God17 said, “Let us make Man [Adam, without the leading ha] in our image, after our
1-26

likeness.
“so God created the human being [ha-adam] in His18 own image, in the image of God he
1-27

created him.”
“male and female he created them” (plural).
These remarkable contradictions in the Book Genesis could not escape the attention of the
Pharisees, to whom the Bible was a subject of close study19. In explaining the various views
concerning Eve's creation, they taught that Adam was created as a man-woman (androgynous)20,
explaining ‫( זכ֥ר ונקב֖ה‬Genesis 1:27) as "male and female" instead of "man and woman," and that
the separation of the sexes arose from the subsequent operation upon Adam's body, as related in the
Scripture.

13 In PIE-concept symbolized by the character U

14 Hebrew: ‫אהיה אשר אהיה‬, pronounced Ehyeh asher ehyeh
15 Source: Exodus 3:14.
16 Genesis 1:26
17 Singular in English, but a plural noun in Hebrew, sometimes elsewhere translated as “gods”
18 God says that He created man in “his” (singular) image
19 Source: Patrism, Matrism and Androgyny
20 From the Jewish Encyclopedia: Adam Kadmon ( Er. 18a, Gen. R. viii.)
The separation of both sexes of course has been translated in Hebrew Bibles, e.g.:

2:21. And the Lord God caused a deep sleep to fall upon man, and he slept, and He took one
of his sides, and He closed the flesh in its place.21

2:22. And the Lord God built the side that He had taken from man into a woman, and He
brought her to man.

Adam was created with both sexes, male and female, for the woman was taken out of Adam (Gn.
2:22-23).

An Evolution of Divine Names22

G. R. S. Mead (1863-1933) suggested the divine name may originally have been a pure chain of
vowels such as “Ieou”.
In various parts of Anacalypsis Godfrey Higgins (1771-1833) juxtaposes the following names, with
the implication that they should be regarded as virtual identities. Chronologically the evolution may
have followed a pattern from the longest (JEHOVA) to the shortest names (I):
1. The name JEHOVA or JEHOVAH. This is generally explained as deriving from the
Tetragrammaton, made pronounceable by interspersing the Masoretic vowel-points from
Adonai: thus JeHoVaH. We have already heard Eusebius say that the Jews expressed the
name of God with the seven vowels. Higgins also quotes scholars who suggest that the
Bacchantes' cry "EVOHE!" derived from the very same word.
2. “IEOU” may have been an alternative spelling for JEHOVA, in which an H- and an A-
character have been skipped.
3. The Tetragrammaton IHVH, iod-he-vau-he, which the ancients wrote and pronounced
variously JAHO, JEVO, and sometimes IAOU, is lAO or IEU plus the definite article. This
is none other than the Juve of the Etruscans, from which the Romans took their Jove;
Jupiter then being of the same family, with piter, "father," added. The same name is heard in
India, where the devotees of Krishna sing "JEYE! JEYE!"
4. The three-lettered name lAO, which the Greeks considered to be the name of the Jewish
God. In Hebrew it is the letters iod-he-vau.
5. The two-lettered name IE, equally referring to "the selfexisting Jah or Jehovah" (cf. Psalm
68:4 in the English Psalter which names God as "JAH"). This name also appears as the EI
on the sanctuary of Apollo at Delphi. Early Greek writing, Higgins explains, could read
from right to left, hence the EI is indeed IE - and by implication IHVH is the Sun God.
6. The one-lettered name I as denoting IHVH, ultimately reducible to his first letter.
At the introduction of the shortest one-lettered divine name (“I”) which had been named by Dante 23,
the androgynous character of IHVH had to be abandoned. One-lettered names probably may have
been chosen to identify a monotheistic deity.
The corresponding one-lettered Ego-pronouns have been identified as “Y” 24 in medieval English,
respectively “I” in German and modern English. The Y-character may have been considered as a
combination of I and a superimposed V, symbolizing an androgynous element.

21 Bereishit - Genesis - Chapter 2

22Source: The Mystery of the Seven Vowels
23 See appendix I: Adamic Language
24See for details: The Wycliffe Bible
The related Ego-pronouns have been chosen in analogy to the divine names. Their lengths ranged
from three to one characters. As an example the Provencal pronoun iéu has been chosen in parallel
to the divine name Diéu. Numerous equivalent samples have been identified. In Greek and Roman
language the H-character may have been transformed to singular characters or combinations of the
vowel-sounds “a”, “o” or “é”25.

25 See for details: The Hermetic Codex

The Evolution of Language
Language and religion have been modified in a number of adaptations. Adaptations had to be
arranged as soon as a major breakthrough had been made in philosophy or social regulations.
The biblical story may have influenced numerous generations of monotheistic peoples. However we
also will have to consider the idea, that the creation legend and some of the common religious ideas
belonged to the common historical background of the majority of all peoples...
In the first three chapters of Genesis (in which Cain had not been born) the creation legend started
with God as a divine parent and his children Adam and Eve. In addressing his children God used the
pronouns Y, thou and you.
In Genesis 1-29 Wycliffe's Bible applies “you” as a plural word, although formally only one man
(“Adam”) had been created at that time. The plural seems to be needed because God created a
multiple number of addressees titled “hem” which have been specified as male and female.
1-27 And God made of nouyt a man to his ymage and liknesse; God made of nouyt a man, to
the ymage of God; God made of nouyt hem, male and female.
1-28 And God blesside hem, and seide, Encreesse ye, and be ye multiplied, and fille ye the
erthe, and make ye it suget, and be ye lordis to fischis of the see, and to volatilis of heuene,
and to alle lyuynge beestis that ben moued on erthe.
1-29 And God seide, Lo! Y haue youe to you ech eerbe berynge seed on erthe, and alle trees
that han in hem silf the seed of her kynde, that tho be in to mete to you;

In Genesis 3-1 the Wycliffe's Bible applies “you” as a plural word, because the serpent addresses
both the man and the woman, although only the woman answers as a representative (we) of both
Adam and Eve:
3-1 But and the serpent was feller than alle lyuynge beestis of erthe, whiche the Lord God
hadde maad. Which serpent seide to the womman, Why comaundide God to you, that ye
schulden not ete of ech tre of paradis?
3-2 To whom the womman answerde, We eten of the fruyt of trees that ben in paradis;

In Genesis 2-16 the Wycliffe's Bible applies “thou” as a singular word, because Eve had not been
created yet:
2-16 And God comaundide to hym and seide, Ete thou of ech tre of paradis;
2-17 forsothe ete thou not of the tre of kunnyng of good and of yuel; for in what euere dai
thou schalt ete therof, thou schalt die bi deeth.
2-18 And the Lord God seide, It is not good that a man be aloone, make we to hym an help
lijk to hym silf.
In Genesis 3-9 the Wycliffe's Bible applies “thou” as a singular word, because God only addresses
the male person Adam:
3-9 And the Lord God clepide Adam, and seide to hym, Where art thou?
In the end there is a strange reference to Adam as a single person, who has been cast out of
paradise. No indication of Eve's removal from the Paradise. Being one flesh she may have been
expected to follow her husband. God did send him out of paradise, not her or even them:
3-22 Adam is maad as oon of vs, and knowith good and yuel; now therfore se ye, lest
perauenture he putte his hond, and take of the tre of lijf, and ete, and lyue with outen ende.
3-23 And the Lord God sente hym out of paradijs of likyng, that he schulde worche the
erthe, of which he was takun.
 3-24 And God castide out Adam, and settide bifore paradis of lykyng cherubyn, and a swerd
of flawme and turnynge aboute to kepe the weie of the tre of lijf.
These details may be derived to reconstruct the major parts of Adam's language.
Obviously Wycliffe used “thou” as the personal pronoun for the second person singular, whereas he
applied “you” as the personal pronoun for the second person plural. Thou has also been used to
address the devilish serpent and does not reveal any trace of intimacy. In later eras however thou
developed another character of religious respect until the word disappeared in obsolescence.

Thou and You

Originally, thou was simply the singular pronoun of the second person, derived from an ancient
Indo-European root. Following a process found in other Indo-European languages, thou was later
used to express intimacy, familiarity, or even disrespect, while another pronoun, you, the
oblique/objective form of ye, was used for formal circumstances (see T–V distinction).

Fig. 2: "Thou".
þu, abbreviation for thou, from Adam and Eve, from a ca. 1415 manuscript, England
Shows thorn, superscript u: abbreviation of "thou".
Reproduction, plate in The Art of Calligraphy, David Harris.
Ironically this pattern reversed in the past centuries. thou had fallen out of everyday use, even in
familiar speech, by sometime around 1650. Now thou is considered as an obsolete word, whereas
you is used for all purposes – familiar, plural, formal and singular.
Several ancient languages seem to have distinguished between the originally intimate Thou-pronoun
(for communication between husband and spouse and God) and the You-pronoun (for all other
communications). This may have been formulated in a few examples in Afghan and Hindi, which of
course may have developed from non-biblical sources.
Afghan
The pronoun "tu" (confidential you) is being used for confidential relations (e.g. husband
and spouse), whereas "shoma" (respectful you) is signifying a more distant and respectful
relation (even between parents and children). 26

Hindi
Hindi has three levels of politeness.
• Ap - You, singular, formal
• Tum - You, singular, informal
• Tu - You, singular, extremely informal, only to be used with children (if the speaker is an
adult) or lovers. I think it can actually be considered quite offensive if used with someone
who you are either unacquainted with or of a lower class than.

Duality in missis – my other half

Some studies suggest to consider the creation legend of androgynous creatures 27 as a common
legend. Androgynous creatures belonged to the standard concepts of ancient religions. Man as an
androgynous structure is the One Flesh-concept, in which two halves consider their partner as “my
other half”:
2-23 And Adam seide, This is now a boon of my boonys, and fleisch of my fleisch; this schal
be clepid virago, `for she is takun of man.
2-24 Wherfor a man schal forsake fadir and modir, and schal cleue to his wijf, and thei
schulen be tweyne in o fleisch.
In English the husband may refer to his missis, who may also be interpreted as his other half.
The Germans will even say: “meine bessere Hälfte” (“my better half”) and the Dutch name their
marital partners: “wederhelft” (“the other half”), both of which clearly indicate the archaic dualistic
structures of the marital couples in the One Flesh-concept.
These languages however do not explicitly define the marital couple “man”. Instead they rather
seem to hide the sacred idea behind the linguistic veils of bad definitions.

Duality in Mannus' parent Tuisco28

Tacitus describes a bipolar deity Tuisco as a Creator-god in Germania29. Tacitus relates that "ancient
songs" of the Germanic peoples celebrate Tuisco as "a god, born of the earth". These songs further
attributed to him a son, Mannus, who in turn had three sons, the offspring of whom were referred to
as Ingaevones, Herminones and Istaevones, living near the Ocean (proximi Oceano), in the interior
(medii), and the remaining parts (ceteri) of the geographical region of Germania, respectively. The
essential characteristics of the myth have been theorized as ultimately originated in Proto-Indo-
European society around 2,000 BCE. In later years several towns and cities (Duisdorf-Bonn,
Duisburg, Cologne-Deutz and Doesburg as Tuiscoburgum) have been devoted to Tuisco30, which
may indicate religious locations near the lower Rhine valley. Tuis reveals the standard androgynous
UI-symbolism, which is equivalent to the core of the name YHVH.

26 "The Kite Runner" by Khaled Hosseini (2003) , page 55

27 For examples see: Plato in Symposium - The Sky-God Dyaeus
28 See for details: The Hermetic Codex
29 Subtitle: De origine et situ Germanorum liber (98 AD)
30 Source: Jacob Grimm, German Mythology
Dual
These dualistic structures left their traces in languages, in which a dual number is found parallel to
the plural and singular. The dual number existed in Proto-Indo-European, but is declining in modern
languages, as if the idea has died with some unidentified religious concept. English has words
distinguishing dual vs. plural number, including: both/all, either/any, neither/none, between/among,
former/first, and latter/last.
Some Austronesian languages, particularly those spoken in the Philippines, have a dual first-person
pronoun; these languages include Ilokano (data), Tausug (kita), and Kapampangan (ikata). These
forms mean we, but specifically you and I. This form once existed in Tagalog (kata or sometimes
kita) but has disappeared from standard usage (save for certain dialects such as in Batangas) since
the middle of the 20th century31.
However all duals seem to refer to any dual pair of equal or equivalent items. No special case of
androgyny has been found in the dual concepts.

A correct translation for “man”

Adam started evolution by renaming “Ishah” (weak-man) into Chavvah. Ishah may have been
misinterpreted by Wesley, who did read her name as “she-man”. Wycliffe's Bible produces the same
error in translating Isha to virago which instead of a weak person refers to a domineering woman.
These misinterpretations however may be considered as some of the minor errors in translating the
Book. The misinterpretation of the English word “man” is quite another category of errors.
Other languages explicitly use different words for a male person (Dutch: man, German: Mann) and
a human being (Dutch: mens, German: Mensch). These “man”-words all have been derived from
the mythological German word “mannus”.
Initially Man had been considered as an androgynous creature, to be split in a strong wer-man and a
weak wif-man (→ wim-man). Of course there were eras in which these details had been well known
and other periods of times in which Adam had been a man, who had to be deprived of a rib in order
to build him a partner. In fact Adam had been named man before and after the creation of Eve
although he had been halved in the splitting procedure.
These details have been influencing linguistic evolution. Even today the Brabantian dialect applies
the word “mens” to address the partner in a marital couple. Example:
“Ben er rond 7:30 uur, moet eerst mijne mens op de trein naar Brussel zetten
Translation:
I'll be there at 7:30 AM – I'll have to bring my other half to the train for Brussels.

In this example mens must be understood as the marital partner or the other half in the One Flesh-
concept. If said by the husband the word “mens” may also be translated as “spouse”; if said by the
spouse the word may be be translated as “husband”. This is exactly the original interpretation of the
English word “man”, which has been used to define the male wer-man and the female wif-man.
In the late 13th century “husband” replaced O.E. wer as "married man" - a companion of wif and we
may ask ourselves what kind of roots may have influenced the definition of husband.
In English the words “hus” (house) and husband (derived from “hus”) may have been designed to
contain an “H”.
O.E. hus "dwelling, shelter, house," from P.Gmc. *khusan (cf. O.N., O.Fris. hus, Du. huis,
Ger. Haus), of unknown origin, perhaps connected to the root of hide (v.). In Gothic only in
gudhus "temple," lit. "god-house;" the usual word for "house" in Gothic being razn.
31 The Indo Europeans - A Ground Zero for Civilisation
Personally I prefer the protective shelter which may be identified in a number of “Hu”-words:

Old-English English German Dutch Description

hus house Haus huis shelter
hyd hide (skin) Haut huid Protective layer / cover
hod hood Haube Huif, hoed Protective cover
hulu hull Hülse Huls Protective cover

These protective measures clearly do not refer to androgynous concepts.

The symbolism of the consonant “H”

Now we will concentrate on the typical renaming procedures, which have been using the letter “H”.
The use of the letter “H” explicitly has been explained in the Bible. God himself renamed Abram to
Abraham and Sarai to Sarah, explaining the inserted letters H as a promise for future fertility. Most
of the symbolism in other letters however remained unexplained.
Modern languages may have used the idea of the H-extensions to enhance the symbolism of the
words used in matrimonial ceremonies, e.g. the German word “Ehe” and the Dutch word
“Huwelijk” (matrimony).
These consonants are not really convincing witnesses for the idea to have been chose as an
enhancement for matrimony. The most promising road leads to the vowels...

The symbolism of the vowel “H” - Eta32

From numismatic studies Abbe Jean Jacques Barthelemy (1716-95) probably discovered the
relation between the seven planets and the seven vowels of the Greek alphabet: Alpha, Epsilon,
Eta, Iota, Omicron, Upsilon and Omega. Barthelemy found a parallel to these medals in an
inscription in the theater of Miletus (Asia Minor), discovered by English explorers in the
seventeenth century. This inscription, though damaged, had evidently had seven columns, each
headed by a sequence of seven vowels, followed by a prayer that the city of Miletus and all its
inhabitants should be preserved.
It is commonly said that the Hebrew alphabet has no vowels, but Fabre d'Olivet states that the
language derived from Egyptian, including seven vowels: Aleph, Heh, Cheth, Vav with point hirek,
Vav with point halem, lod and Ain - to which Fabre d'Olivet adds an eighth "implied consonantal
vowel" of varying value.
The divine names often consist purely of vowels, e.g. the Tetragrammaton, the four-lettered name of
the God of Moses, revealed at the Burning Bush (Exodus 3:15), transliterated as YHVH, but also as
IEVE, IEUE, Iahve, etc.
These identifications suggest to consider an equivalence between Eta (æ) and the Hebrew letter H.
In fact the most important Hebrew characters (I,H,V) must be treated as alternated vowels /
consonant symbols, which needed the Mothers of Reading (matres lectionis) for deciphering the
vowels:

32 Sources: On the Symbolism of the Vowels A-E-I-O-U … and The Mystery of the Seven Vowels
 Character Consonant Vowel
I J, Y I
V V U
H H Æ, E, AE, A

Table 1: Vowels/Consonants in the Name YHVH

Now if we consider the vowels in the name YHVH we may easily identify the correlations between
IU-piter, YHVH, IEUE and Dyæus. The Eta-vowel may be found at the central position of the
Indo-European sky-god Dyæus. The correspondence between IU-piter, YHVH, IEUE and Dyæus
may prove the common source of Roman Jupiter, Hebrew IHVH and the Indo-European sky-god
Dyæus. That's why I chose the title “The Sky-God Dyaeus” for an overview of these correlations.

A world full of You-piter33

In contrast to YHVH the central symbol in the divine Roman name IU-piter seems to have been
derived from the core *IOU-piter, which applies a central character “O”:
“Theologians,” says Macrobius, “consider You-piter as the soul of the world.” Hence the
words of Virgil: “Muses let us begin with You-piter; the world is full of You-piter” (Somn.
Scip. ch. 17.) And in the Saturnalia he says, “Jupiter is the sun himself.” It was this also
which made Virgil say: “The Spirit nourishes the life (of beings), and the soul diffused
through the vast members (of the universe), agitates the whole mass, and forms but one
immense body.”

The symbolism of I and U

As a rule the central positions seem to be occupied by vowels, included in a male character Y or I
and a female character U. The central vowels Eta (“æ”) in the case of YHVH, respectively “o” (in
the case of You-piter) may be any vowel except I and U.
The symbolism of I and U correctly has been explained by Hargrave Jennings 34, who also refers to
the equivalence of the letter “H” and the vowel “E”35:

"We know from the Jewish records that the Ark contained a table of stone. . . . that stone was
phallic, and yet identical with the sacred name Jehovah, which written in un-pointed
Hebrew with four letters, is J-E-V-E or JHVH (the H being merely an aspirate and the same
as E). This process leaves us the two letters I and V (in another form U); then if we place the
I in the U we have the 'Holy of Holies'; we also have the Lingha and Yoni and Argha of the
Hindus, the Isvara and 'supreme Lord'; and here we have the whole secret of its mystic and
arc-celestial import, confirmed in itself by being identical with the Linyoni of the Ark of the
Covenant.".

33 Source: The Ruins: or a Survery of the Revolutions of Empires, 3rd ed. (London: J. Johnson, 1796).
34 quoting Hargrave Jennings' Phallicism: Celestial and Terrestrial (p. 67) in her book The Secret Doctrine (published
1888).
35 See for details: The Sky-God Dyaeus
The letter Yod
In Hebrew tradition the letter Yod is understood to be the source of all the other letters of the
Hebrew alphabet, from which the world has been created. The letter Yod is the end and the
beginning. In any language the vowels must be considered as religious key elements, which were
used to build the most important key words.
The English name God may have been derived from this core-name Yod, which in English language
also had been used as a pronoun “Y” by Wycliffe and as “I” from the Middle Age onward up to
now.
English I originates from Old English pronoun ic. Its predecessor ic had in turn originated from the
continuation of Proto-Germanic ik, and ek; these words are related to “Ego”. Obviously the pronoun
“I” has been abbreviated from a longer word. In this process the symbol may have lost or altered
some religious symbolism. English however is not the only language to have abbreviated the Ego-
pronoun. In Bavarian, English and Marchigiano the Ego-pronoun has developed to a one-vowel
word “i”. In Neapolitan (Western Southern Romance) some variants of doubled vowels “j” have
been reported. In the Divina commedia Dante states that God was called I in the language of Adam,
and only named El in later Hebrew, but before the confusion of tongues (Paradiso, 26.134)36.
Some of these abbreviations may have been caused by the idea to suppress or remove the female
element from all sacred symbolism in a Church dominated by male leadership.
The idea to abbreviate the most important linguistic and religious symbols has been documented in
The Prime Words in Adam's Language. Abbreviation may have been caused by optimization
processes to speed up the communication in language. In The Sacred Vowels in Pronouns dedicated
extracts for the primary Ego-pronouns in the Swadesh lists have been analysed, which reveals some
3-, 2- and 1-vowel pronouns.

The most complex pronouns

The longest pronouns seem to be the most complete pronouns, which still may be carrying the
complete symbolism they originally received at their design phase. The Provençal poem Mirèio37 is
a new Rosetta Stone for etymology, explaining how the personal pronoun iéu had been integrated
in the divine name Diéu.38 The pronoun iéu seems to correspond to IHV, but similar pronouns have
been found in the Alpine dialects. Three-vowel pronouns have been found in remote, mountainous
areas, in which conservative structures managed to resist abbreviations and other deterioration of
the pronouns. Some of the abbreviations from three vowels (ieu, jou, jau) to two vowels (jo) will be
illustrated in this list.
The inhabitants of the small village Villar-St-Pancrace in the West Alpes between Grenoble and
Torino near Briançon are using a strange Ego-pronoun iòu më, respectively m’ iòu 39.
Simultaneously they are using a Creator God's name Diòu40, referring to Iou-piter or You-piter.
Most of these three-vowel pronouns have been designed to match a core in the corresponding divine
name, e.g. the Provencal Ego-pronoun iéu has been included in the divine name Diéu41.
Corresponding cores will be highlighted yellow. Green colors highlight the predecessor pronouns.

36 E - of the Word Ei Engraven Over the Gate of Apollos Temple at Delphi

37 published 1859 by Frederi Mistral
38 See for details: The Hermetic Codex
39 Patois of Villar-St-Pancrace : Personal pronouns: Cas sujet Cas régime atone tonique direct indirect
Sg. 1°p a (l’) iòu më, m’ iòu 2°p tü, t’ të, t’ tü 3°p M u(l), al ei(l) së lu ei F eilo la eilo N o, ul, la - lu - Pl. 1°p nû* nû*
2°p òû* vû* vû* 3°p M î(z) së lû* iè F eilâ (eilaz) lâ* eilâ
40 See the dialect's lexicon : Lexique de mots en patois
41 See for details and specification of the Swadesh-lists: Hieroglyphs in Indo-European Languages
 Language Ego-pronoun Tu-pronoun We-pronoun God
IEU-/IAU-/IOU-based
Latin / Greek Ejo (Ego) (Dieus ?)
Sursilvaans jeu Dieu
Sutsilvaans jou Dieu
(Diou-piter)
Aromanian42 iou , io
Villar-St-Pancrace43 iòu më Diòu
m’ iòu
Lengadocian ieu , jo Tu Dieu
Provencal-Occitan iéu Tu Diéu
Romansch jau, eau Ti Dieu
The Jauer44 Dialect
Walloon , Belgium dji; mi 45 vos Diu

Sardu Logudorese46 deo tue ( familiar) Deus (?), Zessu47

Sardu Campidanese dèu tui ( familiar) Deu
Table 2: Three vowel Pronouns

Most of these complex Ego-pronouns are using similar patterns for their structure: the predecessor
pronouns refer to the archaic “me”-concept, whereas modern pronouns all use vowels, which
originally may have started with a Yod (“I”), to be followed by another vowel A,E,O and a trailing
vowel U.
The corresponding divine names may have been constructed by including the Ego-pronoun between
a leading letter “D” and an optionally chosen letter “S”. Of course these constructs meet the general
pattern Dyæus for the Indo-European sky-gods.

The Thou-pronous
Compared to the ego-pronouns the thou-pronouns reveal a remarkable stable structure, which is
quite similar to the divine name. The letter “D” or “Th” and a female symbol “u” may result in a
thu-pronoun, which fits to most of the relevant languages. The stable structure of the Thou-
pronouns confirms the evolutionary power which has been found in the ego-pronouns.

42 See for details T-V-Distinction in the PIE-Concept

43 Details: The Hieroglyphs in the Ego-Pronoun
44 Quelle: Das Jauer
45 For pronouns, the first one given is for the one doing the action (eg: dji magne = I eat), the second, for the one target
of the action (eg: avou mi = with me).
46 Details: The Hieroglyphs in the Ego-Pronoun
47 Translated as “My God”
Conclusion
The first human being Adam defined the names for all living things, including his wife (Weak-man
respectively Chavvah). In contrast other words have been defined by divine commands, which in a
few exceptional cases have been explained. The majority of biblical symbolism will have to be
deciphered.
Shortly before the birth of their child Abram has to be renamed to Abraham and Sarai to Sarah.
This divine command suggests to consider the additional H-characters in their names as a fertility
symbol.
Most of these linguistic details have been studied by philosophers, royals and emperors in all eras
since the existence of religions. Some languages may have modified their spellings according to the
correct or wrong results of these studies.
Originally religion based on bipolar fertility principles, which had been symbolized in alphabetic
characters. The pronouns seem to have been designed as concatenations of the western hieroglyphs
– the vowels A, E, H48, I or Y, O and U.
Most of the complex Ego-pronouns are using similar patterns for their structure: the predecessor
pronouns refer to the archaic “me”-concept, whereas modern pronouns all use vowels, which
originally may have started with a Yod (“I”), to be followed by another vowel A,E,O and a trailing
vowel U.
The corresponding divine names may have been constructed by including the Ego-pronoun between
a leading letter “D” and an optionally chosen letter “S”. Of course these constructs meet the general
pattern Dyæus for the Indo-European sky-gods.
The vowel characters I, Y, U must have been considered as common key symbols. In Hebrew
religion the H-character symbolized a matrimonial symbol between the male I- and the female U-
elements. In Roman religion the O-character symbolized the marital joint between I and U, but the
E-letter disappeared in the course of time.
In a later evolutionary phase of English language and some German dialects the divine name and
the Ego-pronouns have been abbreviated to Y (Yod → God – German: Gott) respectively Y or I.
Compared to the ego-pronouns the thou-pronouns reveal a remarkable stable structure, which is
quite similar to the divine name. The letter “D” or “Th” and a female symbol “u” may result in a
thu-pronoun, which fits to most of the relevant languages. The stable structure of the Thou-
pronouns confirms the evolutionary power which has been found in the ego-pronouns.
Religious symbolism for both the Ego- and the thou-pronouns are underestimated in etymological
research, although Swadesh considered these pronouns as the most important words in any
language. The Swadesh lists do not refer to the divine name of the Creator God, which obviously
needs to be listed within the first 100 entries.
These linguistic evolutions may be traced in Hebrew and Indo-European cultures simultaneously.
None of the systems can be considered as a true independent source for the others.

48 Eta (ae)
Appendix I: Adamic Language
As long as the Bible had not been translated there could not be any dispute about the question that
Adam spoke Hebrew, because he used Hebrew names for Eve - "Isha" (Genesis 2:23) and
"Chavvah" (Genesis 3:20).
In Judaism and Christianity, it is unclear whether the language used by God to address Adam was
the language of Adam, which as name-giver, (Genesis 2:19) used it to name all living things, or if it
was a different divine language. But since God is portrayed as using speech during creation, and as
addressing Adam before Gen 2:19, some authorities assumed that the language of God was different
from the language of Paradise invented by Adam, while most medieval Jewish authorities
maintained that the Hebrew language was the language of God, which was accepted in Western
Europe since at least the 16th century and until the early 20th century.

Abulafia (1271-1291)
The Kabbalist Abulafia however assumed that Adam's language had been different from Hebrew,
and rejected the results from previous Language deprivation experiments, that children growing up
without linguistic stimuli would automatically start speaking in Hebrew.

Dante (1303-1321)
Dante Alighieri in his De vulgari eloquentia suggests that the name El was the first sound emitted
by Adam: While the first utterance of humans after birth is a cry of pain, Dante assumed that Adam
could only have made an exclamation of joy, which at the same time was addressing his Creator. He
argues that the Adamic language is of divine origin and therefore unchangeable. He also notes that
according to Genesis, the first speech act is due to Eve, addressing the serpent, and not to Adam.
In the Divina commedia, however, Dante contradicts his previous statement by saying that God was
called I in the language of Adam, and only named El in later Hebrew, but before the confusion of
tongues (Paradiso, 26.134)49.
Therefore Hebrew could not be considered as identical with the language of Paradise. Dante
concludes that Hebrew is a derivative of the language of Adam 50. In particular, the chief Hebrew
name for God in scholastic tradition, El, must be derived of a different Adamic name for God,
which Dante gives as I.
Of course Dante used an ego-pronoun (“io”) in Italian language which is quite similar to the word
“I” he used in Divina commedia. In fact “io” may be considered as “I” using a male extension “o”.
In Spanish we are using the words Tia and Tio for Aunt and Uncle, so why not use “io” for a male
version of the pronoun “I”, respectively “I” as a neutral version of the male “io”?

49 E - of the Word Ei Engraven Over the Gate of Apollos Temple at Delphi

50 Paradiso XXVI
Divina commedia - Paradiso, Canto XXVI51
This is Dante's text, in which he applies “I” and “El” in Italian text:
La lingua ch'io parlai fu tutta spenta
innanzi che a l'ovra inconsummabile
fosse la gente di Nembròt attenta:
ché nullo effetto mai razïonabile,
per lo piacere uman che rinovella
seguendo il cielo, sempre fu durabile.
Opera naturale è ch'uom favella;
ma così o così, natura lascia
poi fare a voi secondo che v'abbella.
Pria ch'i' scendessi a l'infernale ambascia,
I s'appellava in terra il sommo bene
onde vien la letizia che mi fascia;
e El si chiamò poi: e ciò convene, be,
ché l'uso d'i mortali è come fronda
in ramo, che sen va e altra vene.
124 'The tongue I spoke was utterly extinct
125 before the followers of Nimrod turned their minds
126 to their unattainable ambition.
127 'For nothing ever produced by reason --
128 since human tastes reflect the motion
129 of the moving stars -- can last forever.
130 'It is the work of nature man should speak
131 but, if in this way or in that, nature leaves to you,
132 allowing you to choose at your own pleasure.
133 'Before I descended to anguish of Hell,
134 I was the name on earth of the Sovereign Good,
135 whose joyous rays envelop and surround me.
136 'Later El became His name, and that is as it should
137 for mortal custom is like a leaf upon a branch,
138 which goes and then another comes.

51 Source : Divina commedia - Paradiso, Canto XXVI

Appendix II: Language deprivation experiments52
From Language deprivation experiments we know that the topic of original human language must
have been discussed from early Egyptian and Greek studies, which did not produce scientific
results. The results however may have influenced modern languages.

Pharaoh Psamtik I (664 – 610 BC)

Ancient records suggest that this kind of experiment was carried out from time to time, though the
authenticity of these records is unconfirmable. An early record of an experiment of this kind can be
found in Herodotus's Histories.

Herodotus (440 BC)

According to Herodotus, after carrying out such an experiment, the Egyptian pharaoh Psamtik I
concluded the Phrygian race must predate the Egyptians since the children had first spoken the
Phrygian word bekos, meaning "bread."

Frederick II (1194 – 1250)

An alleged experiment carried out by Holy Roman Emperor Frederick II in the 13th century saw
young infants raised without human interaction in an attempt to determine if there was a natural
language that they might demonstrate once their voices matured. It is claimed he was seeking to
discover what language would have been imparted unto Adam and Eve by God.
The experiments were recorded by the monk Salimbene di Adam in his Chronicles, who wrote that
Frederick bade
"foster-mothers and nurses to suckle and bathe and wash the children, but in no ways to
prattle or speak with them; for he would have learnt whether they would speak the Hebrew
language (which had been the first), or Greek, or Latin, or Arabic, or perchance the tongue
of their parents of whom they had been born. But he labored in vain, for the children could
not live without clappings of the hands, and gestures, and gladness of countenance, and
blandishments."

James IV of Scotland (1473 – 1513)

Several centuries after Frederick II's experiment, James IV of Scotland was said to have sent two
children to be raised by a mute woman isolated on the island of Inchkeith, to determine if language
was learned or innate. The children were reported to have spoken good Hebrew.

Mughal emperor Akbar (1542 –1605)

This experiment was later repeated by the Mughal emperor Akbar, who held that speech arose from
hearing, thus children raised without hearing human speech would become mute.

52 Source: Language deprivation experiments