A modified Swadesh List jwr47

Abstract
The grammatical dual (abbreviated DU) seems to have played a prominent role in the development
of Indo-European languages which as a thesis may be proven by the dual character of the sky-god's
name *Dyeus.
However the standard Swadesh list (which starts with the words I, You, We, this, that,...) does not
include the most prominent dual pronouns and at least from a historical standpoint the standard list
seems to be incomplete.
In order to demonstrate the impact of the DU the Swadesh list should be extended by inserting the
three etymologically leading elements (specified in English): (1) the sky-god *Dyeus, (2) it (us
two) and (3) it (you two).
According to Jacob Grimm the duality it (us two, spoken Wit) and (3) it (you two, spoken
Git) is characterized by the trailing letter t.
On a local scale the corresponding sky-gods' names have been specified as Tuw, Tiw, respectively
Wuotan, Wden, Vut, Wda, etc...
In Latin and Greek the religious symbols of duality and the DU have been eliminated at an early
stage, but survived in the languages of the surrounding territories. Especially the old writings in the
border regions of the Roman Empire reveal characteristic symbols for duality and the DU.
Outside the borderlines of the Roman Empire the barbarian (modified) Swadesh List is ruled by the
dual (1) sky-god *Dyeus, (2) it (us two) and (3) it (you two).
Inside the Roman Empire the reconstructed DU in the Latin Swadesh list may demonstrate the
common symbolism of the IU-vowel combinations in Ju-piter, ius, iustitia, just, iugum, etcetera.
In both the official and the modified, barbarian Swadesh list the priority of the personal
pronouns of the 1st person singular respectively dual form had a considerable impact on language
and philosophy.
Most of the impact of the DU has been suppressed by the illiteracy of the barbarian people and the
absence of written documentation. This paper describes the concept of reconstructing the original
historical etymology.
A historical Overview of Duality versus Androcentrism

The original and extended Swadesh Lists

From the evident dual character of the vowel core yeu sky-god's name *Dyeus which also
delivers a foundation for the ancient gods Zeus and IU-piter as well as for Dieu, Dio and Dios in
modern European languages we may conclude that originally duality largely had existed in all
European religions.
The duality of the sky-god's name *Dyeus also induced similar vowel core elements in the divine
names such as Tuw and Tiw, respectively in the personal pronouns for the DU and some other
elementary Latin expressions such as justice, just, yoke (Latin iugum) and the PIE-words for
matrimony, law, eternity, etc.
Morris Swadesh (1909-1967) started his Swadesh list with the words I, You, We..., this, that, in
which the three etymologically most important elements the sky-god *Dyeus, it (us two, spoken
Wit) and it (you two, spoken Git) are missing.
The ranked Swadesh-100 list at least starts with (1) louse, (2) two, (3) water, in which at least the
words two and water receive a higher priority status.1
Outside the borderlines of the Roman Empire the barbarian (modified) Swadesh List is ruled by the
dual (1) sky-god *Dyeus, (2) it (us two) and (3) it (you two).
Inside the Roman Empire the reconstructed DU in the Latin Swadesh list may demonstrate the
common symbolism of the IU-vowel combinations in Ju-piter, ius, iustitia, just, iugum, etcetera.

The impact of duality in philosophy

Essentially the duality in philosophy resulted in an impressive impact in the relations between men
and women, which according to the original creation legends represent a full equivalence of human
beings in their relations to the Creator sky-god. In contrast in an androcentric philosophy the
women may feel to be categorized in a subordinated role.
The impact of individual androcentric behavior also leads to aggressive forms of egoism and
modern individualism, which contrasts to ancient and medieval structures in which the strong
familiar ties stabilized the mental and social state of the population.
Most of these observations have been documented in Overview of the Pronouns' Design Structures,
History of the Ego-pronouns' Etymology, A Paradise Made of Words and Capita Selecta for the
Dual-Number Form.

1 Shorter lists
The sky-god's names
There are two basic names for a sky-god's name in the Nordic languages, including the Dutch,
Frisian and English dialects who preserved their DU:
Tui, respectively Tiwas, Tiw or Tuw, etc.,
Wod, Wut, Wuotan or Vut, Wd, etc.
Strictly spoken both variants may be considered as equivalents of the basic idea of sky-god's name
*Dyeus. Tuw may be mirrored as Wut, Tiw as Wd. Obviously the spelling of Tuw had
been reversed to Wut or Wod.
There is no real evidence which of these two naming systems is the older or younger.
Both names Tiwas, Tiw, Tyr and Wod, Wuotan refer to the highest ranked deities in their
homelands. Tuesday refers to Tiwas, Tiw or Tuw and Wednesday to Woden or Vut, Wd,
etc..
Sometimes Woden is said to be Tiw's father2, whereas others say Woden dominated and may have
replaced an older predecessor Tiwas3.
Tiwas on the other hand is symbolized in the Tiwaz rune, The Tiwaz rune essentially represents the
dual character of the letter t, which according to Jacob Grimm symbolizes the duality in the DU-
elements it (us two) and (3) it (you two).

Tiwas, Tiw, Tr
According to Grimm Tiwas (especially as Ziu) represented Zeus.
(Tiw, Tr), he hardly does more than administer one of Wuotan's offices, yet is identical
in name with the first and highest god of the Greeks and Romans: and so all these god-
phenomena keep meeting and crossing one another. The Hellenic Hermes is pictured as
a youth, the Teutonic Wuotan as a patriarch:... 4

The Latinised name is rendered as Tius or Tio and also formally as Mars Thincsus. It is assumed
that Twaz was overtaken in popularity and in authority by both Odin and Thor at some point during
the Migration Age, as Odin shares his role as God of war5.
The Roman historians also compared Tr to Mercury, who is considered as a bi-faced dual
character. The bi-faced character of Hermes is illustrated by the Hermes of Roquepertuse.

2 Wuotan
3 Herkunft (in German Wikipedia)
4 Teutonic Mythology - page 165 - Jacob Grimm
5 Tyr
Wod, Wuotan, Vut, Wda
Jacob Grimm Teutonic Mythology Jacob Grimm specifies various names for Wden and
Wednesday, which may be summarized as follows:
Region / language Wden Wednesday Reference in Teutonic Mythology
(equivalent) (equivalent) (German Version)
Graubnden Vut Page 109/120
(Switzerland)
Frisia Wda Wansdey
Northern Frisia Wda Winsdei
Mecklenburg Wod Page 110/(121-122)
Westphalia Woudan Page 110/(121-122)

Wod is also found in Grimm's Teutonic Mythology, in which Wod is depicted as a wolves' leader:
Often of a dark night the airy hounds will bark on open heaths, in thickets, at cross-
roads. The countryman well knows their leader Wod, and pities the wayfarer that has
not reached his home yet; for Wod is often spiteful, seldom merciful6.

Odin is found in Nordic languages in which the leading w is missing.

Odin was known in Old English as Wden, in Old Saxon as Wdan or Uuoden7,[1], and
in Old High German as Wuotan or Wtan, langobardic Godan or Guodan, all stemming
from the reconstructed Proto-Germanic theonym *wanaz. 8

Wuotunc
Occasionally Wuotan, Oinn changed from a wise old man into an angry and wild warrior, which
seems to be rather unrealistic. Instead of a raging character (wut) I considered to correlate Wuotan
to wut as a personal pronoun of the 1 st person dual in Dutch respectively (wit 9) in old English.
Grimm's reference to the raging character was Wuotunc is10:
The form wuotunc seems not to differ in sense; an unprinted poem of the 13th century
says ' Wetunges her' apparently for the ' wiitende heer,' Herod's messengers of murder
are weterche, O.i. 19, 18 names the king himself gotewuoto. The form wuotunc seems
not to differ in sense; an unprinted poem of the 13th century says 'Wetunges her'
apparently for the 'wtende heer, 3 the host led as it were by Wuotan ; and Wuotunc is
likewise a man s name in OHG., Wdunc, Trad, patav. no. 19.

The former divinity was degraded into an evil, fiendish, bloodthirsty being, and appears
to live yet as a form of protestation or cursing in exclamations of the Low German
people, as in Westphalia: Woudan, Woudan! Firmenich 1, 257, 260; and in
Mecklenburg: Wod, Wod ! (see Suppl.).

6 Teutonic Mythology - page 924 - Jacob Grimm

7 Woden; Quelle fr die Form Uuoden ist das schsische Taufgelbnis in altschsischer Sprache. Die Wiedergabe ist
aber teilweise in ahd. Schriftform, ostfrnkischer Mundart mit angelschsischem Einfluss in der Transkription, die
das W in dieser noch heute im Englischen so benannten Form des Doppel-U wiedergibt.
8 Odin
9 Vergeten woorden | Taaldacht
10 Jacob Grimm Teutonic Mythology Vol 1 (1882) page 132
The Slav deities
According to Jacob Grimm only three Slav deities Svatovit, Radigast and Perun may be identified
as references to the personal pronoun of the 1st person dual v (= "the two of us").

Svarog Zuarasici (up to 1068 AD)

Henryk owmiaski, theorised that Svarog was a Slavic sky god and personification of
daylight sky itself, possibly a continuation of Proto-Indo-European *Dyus Ph2ter, while
Svaroi and solar Dabog were one and the same deity, although he concluded that two
other aspects of Svaroi also existed: fiery Svaroi, as in the Sun (mentioned in Russian
medieval manuscripts), and lunar Svaroi, associated with the Moon.[2] Franjo Ledi, on
the other hand, simply assumed that Svarog and Dabog are one and the same god.[3]
Eastern Slavic sources also mention Svaroi as a deity, there associated with fire.
According to Thietmar of Merseburg, Svaroi (Latinized Zuarasici) was worshipped by a
tribe of Ratars in the city of Ridegost (Rethra).[4]
The word Svarog is cognate with the Indo-Aryan Sanskrit word Svarga which literally
means Heaven or Sky.11
Svarog's temple at Rethra (also known as Radagoszcz, Radegost, Radigast, Redigast, Radgosc and
other forms, with "Zuarasici" being the highest deity) has been destroyed in a Christening episode
in 1068 AD. This probably ended the veneration phase for Svarog 1068 AD.12

Svetovid
In Svetovid's name (also spelled as Svantevit, Sveti Vid, Swantewit, Svetovit, Svatovit, witowit or
13) Sven an attribute such as saint Tovit (or Tevit, Towit respectively Tewit). The
similarity to Dyaus may be improved by assuming to replace the v by a u.
The forms Sventevith and Zvantewith show that the name derives from the word svt, meaning
"saint, holy". The second stem is sometimes reconstructed as vit="lord, ruler, winner".
Svetovid is the Slavic version of the neighbor Germanic sky-god Tuisco. The leading consonant
T in Tovit symbolizes the duality, which may have produced a 4-fold facial structure.
In the naming variant Vid instead of Tovit the sky-god directly relates to the personal pronoun
of the 1st person in dual (v = "the two of us")14.
According to Jacob Grimm:
Alone of Slavs, the Wends in Lneburg show a trace of naming after a god; dies Jovis
was with them Perendan, from Peren, Perun, thunder-god: apparently a mere imitation
of the German, as in all the other days they agree with the rest of the Slavs.[footnote #2]

The nett result of these considerations is, that, in Latin records dealing with Germany
and her gods, we are warranted in interpreting, with the greatest probability, Mercurius
as Wuotan, Jupiter as Donar, and Mars as Ziu. The gods of the days of the week
translated into German are an experiment on Tacitus's 'interpretatio Romana'.15

11 Svarog
12 A Paradise Made of Words
13 Source: Svantovit
14 The Sky-God Names and the (Correlating) Personal Pronouns
15 Jacob Grimm Teutonic Mythology Vol 1 (1882) page 130
in which footnote [#2] refers to the following text:
It is striking, that in O. Bohem. glossaries (Hanka 54. 165) Mercury, Venus and Saturn
are quoted in the order of their days of the week; and that any Slav deities that have
been identified with Latin ones are almost sure to be of the number of those that preside
over the week.

And whilst of the Slav gods, Svatovit answers to Mars (Ziu), Radigast to Mercury
(Wuotan), Perun to Jupiter (Donar), Lada (golden dame, zolota baba, in Hanusch
241, 35b) to Venus (Fria), and perhaps Sitivrat to Saturn;

The names of the planets are construed quite otherwise, Mars by Smrto-nos (letifer),
Mercury by Dobro-pan (good lord, or rather bonorum dator), Jupiter by Krale-moc
(rex potens), Venus by Ctitel (cupitor ? venerandus ?), Saturn by Hlado-let (famelicus,
or annonae caritatem afferens). Respecting Sitivrat I give details at the end of ch. XII.

days of the French days Roman God Germany English Slav Deity
week of the week (Greek God)

Tuesday mardi Mars (Ares) Ziu Tiw Svatovit

Wednesday mercredi Mercury Wuotan Woden Radigast
(Mercure)
Thursday jeudi Jupiter/Jovis Donar Thor Perun
(Zeus)
Friday vendredi Venus Freya/ Fria Freya/ Fria Lada
(Aphrodite)

Saturday Samedi Saturn (Kronos) Sitivrat

In Roman history the legally correct pedigree of the main deities lists: Saturn Jupiter Mars.
Mercury and Venus do not belong to the legally correct pedigree of the main deities. This concept of
legal and illegal ancestry may have played a mayor role in the philosophical concepts of the Greek
and Roman mythology and the corresponding Gallic/Germanic counterparts.
Historical records do not explain the role of the grammatical dual (abbreviated DU) in the
contradictions between the elements in the interpretatio Romana.
However the Names of the days of the week may play an essential role in understanding the impact
of the DU in philosophy, mythology and religion. The days of the week are remarkable stable and
well documented, which results in well-defined environments for studies.
Therefore another insight in the days of the week must be analyzed to see how far the interpretatio
Romana may have been correct or inprecise.
Interpreting the Days of the Week
The days of the week are quite illustrative and informative for the interpretation of the
Greek/Roman- respectively the Germanic mythology.
This concept merely contained the planets, which according to the Names of the days of the week
were visible with the naked eye. The system had been conceived and documented in the decaying
Roman Empire during Late Antiquity. In fact the days of the week covers both the pantheon of the
principal Greek/Roman and Germanic deities.
Without the help of Plato I would not have found the key elements so easily, because the planets all
seem to be equivalent. This concept must have been developed as early as the planet cult of Harran
with its 7 planets.

1: The pantheon encoded in the days of the week

The planet cult of Harran (Roman: Carrhae) and Edessa

The planet cult of Harran (Roman: Carrhae) and Edessa (Urfa, and today: anlurfa) is
based on worshiping the sun, moon, and five other visible planets.
The Sabians also related these seven planets to vowels, metals and colors, which allows us
to identify vowel symbolism in some of the words we use in modern languages. The
worshipers did build seven temples, which individually had been devoted to each of the
seven planets.
The Greek & Roman planetary interpretation
Harran's seven planets however cannot be considered as equal partners. According to Plato's
Timaeus the sun had been accompanied by two illegal children (Mercury and Venus) to meet four
other planets (Moon, Saturn, Mars, Jupiter) in their special universal orbits.
Astronomical studies had proven that Mercury and Venus depended on the sun's movements and did
not reveal individual periodical resonances. These planets were to be considered as subordinates to
the sun.
Therefore in Greek/Roman mythology the legal divine pedigree consisted of three planet: Saturn
(Kronos) Jupiter (Zeus) Mars (Ares).
Plato's Timaeus reduces the seven planetary orrery to a basically simpler five swiftness-
system, which may be represented by 5 basic vowels. The other 2 planets (Mercury and
Venus are additional elements, which didn't play a substantial role in the fundamental laws
of harmony.
The subordinate role of Mercury and Venus may also explain why the Greeks illustrated the
insignificance of the planets Mercury (Hermes, colored green) and Venus (Aphrodite, colored
green) by their illegal positions in the pedigree Saturn (Kronos) Jupiter (Zeus) Mars (Ares).
The vital elements in the universe's harmony are the Sun, the Moon, Saturn (Kronos), Jupiter
(Zeus) and Mars (Ares), which initially before the birth of Zeus - seems be have been
originated as the Trigrammaton .16
These three elements the Sun (bright red), the Moon (dark blue) and Saturn (Kronos, purple) may
have been considered as the original triad before the astronomy expanded the sky to a 5-
respectively 7-core structure.

2: The legal pedigree Saturn (Kronos) Jupiter (Zeus) Mars (Ares) in

Greek/Roman mythology (including two illegal children Venus & Mercury)

16 From: Some Notes to Sabian Philosophy and Timaeus - Published: 07 / 05 / 2013

The Germanic planetary interpretation
According to Caesar the Germanic religion (aboriginal) merely consisted of the Sun, the Moon and
Fire. Originally no other deities were reported:
They rank in the number of the gods those alone whom they behold, and by whose
instrumentality they are obviously benefited, namely, the sun, fire, and the moon; they have
not heard of the other deities even by report17.

The Gallic planetary interpretation

In his Commentaries on the Gallic Wars VI:18 Caesar in a interpretatio Romana explains that the
Gauls all claimed to descent from a common god Ds Pater who may have been a derivative of
*Dyeus. Later Tacitus identifies the highest rank for Mercury (Tiu/Ziu) and a lower rank for Mars.
Minor Gallic deities such as Hercules or Nerthus will not be encoded in the days of the week:
Tacitus describes both animal and human sacrifice. He identifies the chief Germanic god
with the Roman Mercury, who on certain days receives human sacrifices, while gods
identified by Tacitus with Hercules and Mars receive animal sacrifice. The largest Germanic
tribe, Suebians, also make sacrifices, allegedly of captured Roman soldiers, to a goddess
who is identified by Tacitus with "Nerthus"18.
Obviously at the time of Tacitus the Gauls honored Woden (Mercury) who nay have been married
to Freya (Venus). In songs Tiu/Ziu probably had been considered as a predecessor sky-god, who
had been described as a creator god Tuisto "a god, born of the earth". These songs further attributed
to him a son, Mannus, who in turn had three sons. This triad may also be identified in the planets
Mercury (Woden), Mars (Thor) and Venus (Freya):

3: The Gallic planetary interpretation with the Tiu/Ziu pedigree

17 The Gallic War 6.21[2] quoted in Caesar (Germanic religion (aboriginal))

18 Germanic religion (aboriginal)
The Reconstruction of the Slav planetary interpretation
My own reconstruction of the Slav planetary pedigree follows Grimm's explanation, in which
Radigast represents Svarog ( Tiu/Ziu), whose temple had been destroyed in 1068 AD.
This deity had to be replaced by Svatovit or Svetovid ( Woden) at Rgen and by Perun ( Thor).

days of the French days Roman God Germany English Slav Deity
week of the week (Greek God)

Tuesday mardi Mars (Ares) Ziu Tiw Svatovit

Wednesday mercredi Mercury Wuotan Woden Radigast
(Mercure) Svarog
Thursday jeudi Jupiter/Jovis Donar Thor Perun
(Zeus)
Friday vendredi Venus Freya/ Fria Freya/ Fria Lada
(Aphrodite)

Saturday Samedi Saturn (Kronos) (Sitivrat ?)

4: Reconstruction concept for the Slav planetary pedigree

Svarog Svatovit Perun
The hermaphrodite character of Venus and Mercury
Obviously the Germanic and Gallic philosophy did not really consider Venus and Mercury as illegal
children of the leading sky-god Tiu/Ziu. They may have considered these planets as close satellites
to the sun and respected the closeness as a direct link to a powerful deity.

The role of the grammatical dual

However another attribute must be considered, which refers to the grammatical dual (abbreviated
DU). In fact both Mercury (Hermes) and Venus (Aphrodite) had been considered as androgynous
characters. Their names had been encoded in the androgynous definition: hermaphrodite.
Hermes as a god was the illegal son of Zeus and the Pleiad Maia.
In Hesiod's Theogony, Aphrodite is born off the coast of Cythera from the foam (aphros)
produced by Uranus's genitals, which his son Cronus has severed and thrown into the sea. In
Homer's Iliad, however, she is the illegal daughter of Zeus and Dione.
The term Hermaphrodite derives from Hermaphroditus, the son of Hermes and Aphrodite in Greek
mythology.
According to Ovid, he fused with the nymph Salmacis resulting in one individual possessing
physical traits of male and female sexes;[8] according to the earlier Diodorus Siculus, he
was born with a physical body combining male and female sexes.[9] The word
hermaphrodite entered the English lexicon as early as the late fourteenth century.[10]
Alexander ab Alexandro stated, using the term hermaphrodite, that the people who bore the
sexes of both man and woman were regarded by the Athenians and the Romans as monsters,
and thrown into the sea at Athens and into the Tiber at Rome.[11] 19
Of course the sun (male in Latin, but female in German and the moon (male in German and female
in Latin) in itself symbolize the antipodes of light & night, male and female. Additionally he
Hermaphrodite character of the couple Freya (Venus) & Woden (Mercury) may symbolize the
grammatical dual (abbreviated DU), which originally may have dominated the Gallic/Germanic
mythology.

19 Etymology in Wikipedia's Hermaphrodite

The character of Aphroditus
Aphroditus (Greek: Aphroditos) was a male Aphrodite originating from Amathus on the
island of Cyprus and celebrated in Athens in a transvestite rite.
The sculpture of Aphroditus (not to be confused with the son of Hermes and Aphrodite with a
similar name, Hermaphroditus, who had the genitals of both sexes) was a male variant of
Aphrodite.
Aphroditus was portrayed as having a female shape and clothing like Aphrodite's but also a phallus,
and hence, a male name.[2] This deity would have arrived in Athens from Cyprus in the 4th century
BC. In the 5th century BC, however, there existed hermae of Aphroditus, or phallic statues with a
female head.[3]
According to Macrobius, who mentions the goddess in his Saturnalia, Philochorus, in his Atthis
(referred to by Macrobius), identifies this male-female god with the Moon and says that at its
sacrifices men and women exchanged clothing.
"There's also a statue of Venus on Cyprus, that's bearded, shaped and dressed like a
woman, with scepter and male genitals, and they conceive her as both male and female.
Aristophanes calls her Aphroditus, and Laevius says: Worshiping, then, the nurturing
god Venus, whether she is male or female, just as the Moon is a nurturing goddess. In
his Atthis Philochorus, too, states that she is the Moon and that men sacrifice to her in
women's dress, women in men's, because she is held to be both male and female."[10] 20

20 Macrobius, Saturnalia 3.8.2 source Wikipedia: Aphroditus

The ancient concept of first Man
In Symposium Plato describes the ancient creation legend in which the first Man had been formed
as a dual spherical creatures with double bodies, with faces and limbs turned away from one
another, just like Two-headed sculpture from Roquepertuse. They were formed like their Creator
gods, which had been spherical bodies a perfect shape for the parent gods and their images:
In the first place, let me treat of the nature of man and what has happened to it; for the
original human nature was not like the present, but different. The sexes were not two as
they are now, but originally three in number; there was man, woman, and the union of
the two, having a name corresponding to this double nature, which had once a real
existence, but is now lost, and the word 'Androgynous' is only preserved as a term of
reproach.

In the second place, the primeval man was round, his back and sides forming a circle;
and he had four hands and four feet, one head with two faces, looking opposite ways,
set on a round neck and precisely alike; also four ears, two privy members, and the
remainder to correspond. He could walk upright as men now do, backwards or forwards
as he pleased, and he could also roll over and over at a great pace, turning on his four
hands and four feet, eight in all, like tumblers going over and over with their legs in the
air; this was when he wanted to run fast.

Now the sexes were three, and such as I have described them; because the sun, moon,
and earth are three; and the man was originally the child of the sun, the woman of the
earth, and the man-woman of the moon, which is made up of sun and earth, and they
were all round and moved round and round like their parents.21

From this description we may assume that originally all planets and their corresponding deities had
been designed as similar dual designs. Descriptions of the characteristic attributes for these deities
and their creatures required a grammatical dual (abbreviated DU).
Inside of the Roman Empire the DU disappeared. The dual however survived in the names of the
deities such as *Dyeus, Ziu, Zeus, IU-piter, Dieu, Dios,.... although the T- respectively Z- and D-
markers largely may be misunderstood.

21 Symposium_(Plato) - Translated in 1871. See also Symposium in Wikipedia, the free online encyclopedia.
The correlations between the sky-god and the personal pronouns
The androcentrism seems to be concentrated in the regions such as the Roman Empire and Hellas in
which the DU had been lost.
In The Hermetic Codex II - Bipolar Monotheism I found the strong correlation between the sky-
god's name and the personal pronouns of the 1st person singular. Samples of these correlations are:

Language Sky-god, God Both of us (dual) I (singular) Marker at the map

French Dieu je Dieu (je)
Provencal Diu iu Diu (iu)
Italian Dio io Dio (io)
Spanish Dios yo Dios (yo)
Portuguese Deus eu Deus (eu)
Table 1: correlation between the sky-god's name and the personal pronouns of the 1st person
singular
In contrast the strong correlation between the sky-god's name and the personal pronouns of the 1 st
person singular could not be found for the languages outside the Roman Empire: English, old-Dutch
Frisian, Northern Frisian, Icelandic and Slavic languages.
Instead there is a strong correlation between the sky-god's name and the personal pronouns of the 1 st
person dual:
Language / Sky-god, Sky-god, Both of us I Marker at the
Region God (T**) God (**T) (dual) (singular) map
Old-Dutch Tuw, Tij Wod, wut, wit ic, ik Tuw, Tij (wut,
Wodan wit)
Northern Frisia Wins wat, wt Tij (wat, wt)
Frisia Tij Wda ik
English Tue Wden I
Old English Tw, Tg Wden it (Wit) / ic, c, Y Tw, Tg
it (Git) 22 (it, it)
Mecklenburg Wod
Westphalia Woudan
Norse Ty, T-var ek
Old Norse T (?) vi (?) Ek (?) T (vi)
Icelandic Tr vi g Tr (vi)
Slavic Svan-tovit v ja Svantovit (v)
Table 2: correlation between the sky-god's name and the personal pronouns of the 1st person dual

22 In Germanic languages the dual therefore remained only in the first- and second-person pronouns and their
accompanying verb forms. Old English, Old Norse and the other old Germanic languages had dual marking only in
the personal pronouns, but not in the verbs. (The Nuclear Pillars of Symbolism)
Uuoden or Wuotan. Norse, in Germanic religion and mythology, the supreme god, who created the
first couple Ask and Embla from an ash (Old English sc)23, respectively alder24 tree.
Ash is a hardwood, tough and very strong but elastic, extensively used for making bows.
Alder is a hardwood, used in making furniture, cabinets, and other woodworking products25.
The Saxons were practicing pagans during at least their first five generations in England and
worshiped four principle deities: Woden, Thunor, Tiw, and Frigg26. Woden was married to Frigg
and their children were Thor, Balder and Tiw.
In Norse mythology, Ask and Embla (from Old Norse Askr ok Embla)male and
female respectivelywere the first two humans, created by the gods. The pair are
attested in both the Poetic Edda, compiled in the 13th century from earlier traditional
sources 27

According to chapter 9 of the Prose Edda book Gylfaginning, the three brothers Vili,
V, and Odin, are the creators of the first man and woman28.

The Slav personal pronoun for the first person dual

I noticed V also matches to the Slavic personal pronoun for the first person dual (we two) 29. Old
Norse V refers to a type of Germanic shrine; a v.
Andy Orchard says that a v may have surrounded a temple or have been simply a marked, open
place where worship occurred.
V derives from a Common Germanic word meaning sacred or holy, cf. Gothic weihs
(holy), Old English woh, wg (idol), German weihen (consecrate, sanctify), German
Weihnachten (Christmas). 30

In this derivation the dual symbol t of Wit (the personal pronoun for the first person dual (we
two) is missing.
The Slavic dual was fully operable at the time of Old Church Slavonic manuscript writings, and it
has been subsequently lost in most Slavic dialects in the historical period. 31

23 "spear" (etymology Fraxinus - ash)

24 from the Proto-Indo-European root el-, meaning "red" or "brown",
25 Uses (alder)
26 Wuotan
27 Ask and Embla
28 Attestations
29 Dual (grammatical number)
30 Etymology (v)
31 Dual (grammatical number) (Wikipedia) Slavic languages
Linguistic correlations inside and outside the Roman Empire
Linguistic regions outside the Roman borderlines managed to conserve their linguistic anomalies
such as the dual form. Where no dual form is used anymore the markers in the map refer to the ego-
pronoun (singular form), which mostly is found within the Roman borders.32

Language Sky-god, God Both of us (dual) I (singular) Marker at the map

Old-Dutch Tuw, Tij wut, wit ic, ik Tuw, Tij (wut, wit)
Northern Frisian wat, wt Tij (wat, wt)

Frisian Tij ik

English Tue I
Old English Tw, Tg it (Wit) / it (Git) 33 ic, c, Y Tw, Tg (it, it)
Norse Ty, T-var ek
Old Norse T (?) vi (?) Ek (?) T (vi)
Icelandic Tr vi g Tr (vi)
Slavic Svan-tovit v ja Svantovit (v)
French Dieu je Dieu (je)
Provencal Diu iu Diu (iu)
Italian Dio io Dio (io)
Spanish Dios yo Dios (yo)
Portuguese Deus eu Deus (eu)
Sicilian Diu iu Diu (iu)
Romanian Zeu eu Zeu (eu)
Nmes (F.) Dou yiou Dou (yiou)
Savoye (Montagny) Dzeu dzou Dzeu (dzou)
Savoye (central) Dyu de Dyu (de)
Savoye Dyu, ze Dyu (ze)
(Bessans, Giettaz) Dzye, Dezyeu
Sardinian (Campidanese) Deu du Deu (du)
Walloon Diu, Dju, Di dji Diu (dji)
Villar-St-Pancrace Dou (?) iu Dou (yiou)
Eischemtitschu Ziisch iich Ziisch (iich)
Logudorese Sardinian du(s) do du(s) (do)
Rumantsch (sutsilvan) Dieu(s) jou Dieu(s) (jou)
Rumantsch (Surmiran) Dia ia Dia (ia)
Rumantsch (Grischun) Dieu jau Dieu (jau)
Rumantsch (Vallader) Diu eu, eau Diu (eau)

3: Table with the European names of the sky-god and the personal pronouns
(for the dual, respectively singular form)
32 The Sky-God Names and the (Correlating) Personal Pronouns
33 In Germanic languages the dual therefore remained only in the first- and second-person pronouns and their
accompanying verb forms. Old English, Old Norse and the other old Germanic languages had dual marking only in
the personal pronouns, but not in the verbs. (The Nuclear Pillars of Symbolism)
Searching a divine couple near the Magdeburg Brde
In order to find evidences for the philosophical impact of the DU I searched for sculptures of
divine couples outside the Roman Empire, which still may be carrying some of the DU's
symbolism. The DU may have survived a few centuries in the newly occupied territory
around Magdeburg, which had been occupied and christened 800 AD.
The extension of the Roman Empire was halted at the river Rhine, in which the borderline more or
less also marked a rather fertile region with an abundant population.
The Language Border between Flemish and French is concentrated in a belt of fertile soil, which is
named Loess.
In early societies the fertility resulted in intensive agriculture and large, relatively wealthy
populations. Locations with high population concentrations tend to form isoglosses.
Loess tends to develop into very rich soils. Under appropriate climatic conditions, it is
some of the most agriculturally productive terrain in the world.[29] 34.

The European loess-belt, which follows the northernmost mountain ridges of the Belgian Ardennes,
the Ruhr valley and the black soil region around Magdeburg, also more or less follows to the
Uerdinger ik/ich-isogloss.
In Eickendorf the black soil of the Magdeburg Brde had been marked as the most fertile soil of the
German agriculture, resulting in 1934 in a maximum quality number 100 35. The fertility of this soil
had been attributed to the loess-contents.
Around 800 AD Charlemagne extended his empire eastwards toward the Saxon fertility center,
occupied the region around the Magdeburg Brde, where part of a loess belt stretching along the
southeastern rim of the North German Plain, is noted for its very fertile Chernozem soils. And in
805 AD Charlemagne founded Magdeburg (Magadoburg as a Mighty Fortress), where Emperor
Otto I, the first Holy Roman Emperor, founder of the archbishopric of Magdeburg, was buried in
the town's cathedral after his death.
In Northern Germany, which never had been occupied by the Roman Empire the duality in
philosophy probably had been conserved for considerable periods of time.
In Magdeburg I found a sculpture, which originally had been titled Otto and his wife Editha, but
now is considered to represent the divine couple Christ and His Church.36

Hellweg patterns
In studying the European loess-belt I discovered a remarkable correlation between the areas which
are named Hellweg or in French Rue d'Enfer or Rue de l'Enfer and the loess-depots or other
fertile soils.
A number of areas located in an isolated loess-territory are carrying the name Hellweg although
no trading route is found to connect these locations to other trading stations. Therefore the name
Hellweg should not be understood to describe a real road. Instead the Hellweg may be thought to
identify a local loess-deposit or a section of the fertile European loess-belt37.

34 Fertility (Wikipedia: Loess)

35 BMEL - Boden - 100er Boden bestbewerteter Boden in Deutschlan
36 Magdeburger Dom-Herrscherpaar
37 The History of the "Hell"-road: Overview of Hellweg-papers - The Striking Similarity Between Hellweg-Markers
and Loess-Deposits ...
The Google map The Hellweg as a map of European loess-deposits describes the map of the
loess-belt, the Hellweg-labels and Rue d'Enfer-labels. Additionally the locations for the Hell-
holes (named Hellegat or Trou d'Enfer) are listed in the map.

The divine couple (Emperor Otto and his wife Editha) in Magdeburg
Most traces for couples may be found in fertile regions, which allowed the emperors to concentrate
the early population in relatively large numbers and to create monumental sculptures as a proof for
the dual imperial couples from the DU-era.
One of the imperial couples which may have symbolized the androgynous divine couples in the
Middle Ages is the divine couple (probably Emperor Otto I and his wife Editha) at the Cathedral in
Magdeburg (dated ca. 1250 AD)

5: The divine couple (probably Emperor Otto I and his wife Editha) at the Cathedral in Magdeburg
dated ca. 1250 AD (own photograph)
Contents
Abstract.................................................................................................................................................1
A historical Overview of Duality versus Androcentrism ....................................................................2
The original and extended Swadesh Lists........................................................................................2
The impact of duality in philosophy...............................................................................................2
The sky-god's names.............................................................................................................................3
Tiwas, Tiw, Tr...........................................................................................................................3
Wod, Wuotan, Vut, Wda............................................................................................................4
Wuotunc.................................................................................................................................4
The Slav deities ...............................................................................................................................5
Svarog Zuarasici (up to 1068 AD)...........................................................................................5
Svetovid......................................................................................................................................5
Interpreting the Days of the Week........................................................................................................7
The planet cult of Harran (Roman: Carrhae) and Edessa................................................................7
The Greek & Roman planetary interpretation.................................................................................8
The Germanic planetary interpretation............................................................................................9
The Gallic planetary interpretation..................................................................................................9
The Reconstruction of the Slav planetary interpretation...............................................................10
The hermaphrodite character of Venus and Mercury.....................................................................11
The role of the grammatical dual .............................................................................................11
The character of Aphroditus .....................................................................................................12
The ancient concept of first Man........................................................................................................13
The correlations between the sky-god and the personal pronouns................................................14
The Slav personal pronoun for the first person dual.................................................................15
Linguistic correlations inside and outside the Roman Empire...........................................................16
Searching a divine couple near the Magdeburg Brde...................................................................17
Hellweg patterns............................................................................................................................17
The divine couple (Emperor Otto and his wife Editha) in Magdeburg.........................................18