The Descendants of the Dual Form “Wit”

Joannes Richter

Abstract
Germanic languages seem to have been developed on the fundamental roots “Vit” / “Wit”
(“wisdom”, “knowledge”, “Nous”) respectively the Germanic dual forms for the personal pronouns
“Ƿit” (“we two”) and “Ȝit” (“you two”), of which “Ƿit” (“we two”) clearly correlates to “Vit” /
“Wit”.
The name “Ƿidland” (“Vidland”) exists and probably refers to Vidland (Åland Islands) and to the
region Vidland, Finland at the west-side to Turku. Another Witland is located in the south-east
Baltic region inhabited by Prussians (Aestii), called Estum in the text of Wulfstan.
In analogy to the Jauer dialect the name Vides may have been interpreted as the “Ƿid”-sayers. In this
case “Ƿid” is the dual form “we two”.
The name Jutland may refer to the land “Ȝitland”, where people name themselves the “Ȝit”-sayers.
In this case “Ȝit” is the dual form “you two”.
Some “Wit”-names such as Vidland, Witland, Vides (Lettons1), Víðarr, St. Veith (St. Vitus), Vut
(“Wodan”), Widukind (Wittekind) and “Wit”-words such as widow, wide, Wiht, with, witch,
wizard, white, Vidovit seem to belong to the fundamental symbolic keywords of Germanic
languages.
From the Futhorc vocabulary I identified the following word-list (in English): wit, futter, fodr, fud,
foster, father, feed, fed-up, well-fed, fat, food, fit, fathom, fetter, fasten, foot, feast, Voden, resp. Tiw
& Thor.
Germanic languages seem to have been designed on a keyword “Ƿit” (“we two”). A similar behavior
has been observed in the archaic design of Slavic languages which have been designed on a
keyword “Rod2” (“God”) and the dual pronouns (“muoi”, “tuoi” and “suoi”) in the Inari Sami-
languages3.

1 In Teutonic Mythology Grimm specified the Vides as Lettons but obviously referred to the Latvians
2 The "Rod"-Core in Slavic Etymology
3 Notes to the Dual Form and the Nous-Concept in the Inari Sa
Introduction
The following analysis has been based on the observation that a great number of essential words in
(all ?) Slavic languages have been based on primary roots such as “Rod” (“God”) and “Na” (the
dual personal pronoun “us two” of the first person)4.
In order to check in how far the Germanic languages also use fundamental roots based on their gods
and dual personal pronouns “we two” of the first person I chose a few Nordic languages which
might have conserved their symbolism longer than any other European languages.
Norse dialects also cover some evidence of the permanent conservation of the dual forms for the
dual personal pronoun “we two” of the first person in Icelandic, Faroese and Älvdalen languages5.
These dual forms (in Germanic languages mostly encoded as við, vit or wið) had been selected as a
potential fundamental root for a number of reasons:
• Some of the dual forms (við, vit or wið) had been preserved from extinction in the Nordic
languages Icelandic, Faroese and Älvdalen. The symbolism probably has been lost, but the
shapes of the words are still existent.
• The accusative dual form “Na” (“us two”) had been preserved in Old Slavic language and
probably also in the Slavic word for people “народ” (“narod”, people). The Slovak word
“narodiť sa” and the Ukrainian word “народитися” ([nɑrɔdɪtɪsʲɑ], “To be born”) both
include “Rod” (“God”), “Narod” (“people”) and “Na” (“us two”).
• The Germanic roots við, respectively “vut” and “Tuw” may have been concentrated in the
three initial letters (ᚠ, ᚢ, ᚦ) of the runic Futhorc (ᚠᚢᚦᚩᚱᚳ) alphabet. Also the “Rod”-word
may be identified in the reversed version of the word Futhorc (ᚠᚢᚦᚩᚱᚳ).
• In Icelandic language the word for “with” (við) is equivalent to við “we two”. Therefore the
etymological source for “with” may be “wit” (“we two”).
Some “Wit”-names such as Vidland, Witland, Vides (Lettons), Víðarr, St. Veith (St. Vitus), Vut
(“Wodan”), Widukind (Wittekind) and “Wit”-words such as widow, wide, Wiht (Isle of Wight),
with, witch, wizard, white, Vidovit (clairvoyant) seem to belong to the fundamental symbolic
keywords of Germanic languages.
These themes will be listed to sketch an overview of the symbolism in Germanic languages.

4 A Structured Etymology for Germanic, Slavic and Romance Languages

5 The Art of Designing Languages
The pagan Religions6
In his introduction to Teutonic Mythology Jacob Grimm describes the transit phase from Germanic
pagan religion to Christianity, which slowly crept northwards against the stream of migration.
However these data are approximates; they neither exclude some earlier conversions, nor a longer
and later adherence to heathenism in limited areas. Grimm comments some deviations from the
standards as follows:
Vestiges of heathenism lingered on among the Frisians into the ninth century, among the
Saxons into the tenth, and in like manner among the Normans and Swedes into the
eleventh and twelfth. (Here and there among the northern Slavs idolatry was not extinct
in the twelfth century, and not universally so among the Finns and Lithuanians in the
sixteenth and seventeenth; nay, the remotest Laplanders cling to it still).

Grimm describes the mean transit episodes in text, but I chose for an overview in a table form:
Century Romance, Celtic Germanic Slavic
2 Greece,
Italy,
Gaul
3 Goths
4 Alamanni
5
6 Franks, South Slavs
Langobardi Carentani,Croatians,
7 Anglo-Saxons7,
Bavarians
8 Frisians, Hessians, Moravians
Thuringians
9 Saxons North Slavs,
Obotrita
10 Danes Bohemians, Poles,
Russians
11 Norwegians, Serbs, Hungarians
Swedes,
Iceland
12 Livonians, Lettons
13 Esthonians, Finns
14
15 Lithuanians
Table 1 Transit episodes from pagan religion to Christianity (from introduction to Grimm's
Teutonic Mythology)

6 Introduction to Teutonic Mythology

7 Christianity had early found entrance into Britian, but was checked by the irruption of the heathen Anglo-Saxons.
Towards the close of the sixth and in the course of the seventh century, they also went over to the new faith.
The integration of pagan religion in language
Grimm also describes the integration of pagan religion in language, which caused problems in the
transit procedures. Fundamental symbols in wordings and names such as the names for the days of
the week could only be understood in their integrated relation to religious foundations.
Christianity was not popular. It came from abroad, it aimed at supplanting the time-
honoured indigenous gods whom the country revered and loved. These gods and their
worship were part and parcel of the people's traditions, customs and constitution. Their
(divine) names had their roots in the people's language, and were hallowed by antiquity;
kings and princes traced their lineage back to individual gods; forests, mountains, lakes
had received a living consecration from their presence. All this the people was not to
renounce; and what is elsewhere commended as truth and loyalty was denounced and
persecuted by the heralds of the new faith as a sin and a crime. The source and seat of
all sacred lore was shifted away to far-off regions for ever, and only a fainter borrowed
glory could henceforth be shed on places in one's native land.

The new faith came in escorted by a foreign language, which the missionaries imparted
to their disciples and thus exalted into a sacred language, which excluded the slighted
mother-tongue from almost all share in public worship. This does not apply to the
Greek-speaking countries, which could follow the original text of the christian
revelation, but it does to the far wider area over which the Latin church-language was
spread, even among Romance populations, whose ordinary dialect was rapidly
emancipating itself from the rules of ancient Latin. Still more violent was the contrast in
the remaining kingdoms.

The converters of the heathen, sternly devout, abstemious, mortifying the flesh,
occasionally peddling, headstrong, and in slavish subjection to distant Rome, could not
fall in many ways to offend the national feeling. Not only the rude bloody sacrifices, but
the sensuous pleasure-loving side of heathenism was to them an abomination (see
Suppl.). And what their words or their wonder-working gifts could not effect, was often
to be executed against obdurate pagans by placing fire and sword in the hands of
christian proselytes.

The days of the week

Even the days of the week had to be modified if a divine name seemed to be protruding from the
pagan background. In the Netherlands Tiw's day had to be modified in Thingsday, in Germany
Wednesday had to be replaced by “Middle of the Week” and in both languages ᚦur's day had to be
altered to Thunder's day. The Saturday even lost the Germanic and Slavic roots which may have
been traced back to “Krodo” and “Rod”. The name “Rod” (“God”) is found in a respectable amount
of Slavic words8.

8 The "Rod"-Core in Slavic Etymology and A Structured Etymology for Germanic, Slavic and Romance Languages
A dictionary of WIT-words
In order to build an overview of relevant words I composed a list of WIT-words, which may be
helpful in developing an insight in the roots of Germanic languages. Of course these words also
cognate to Woden, the reversed spelling for “Tiw”, and to the personal pronoun “wit” (“we two”),
which in archaic religions may have been considered as the keyword for the bipolar Adam Cadmon.

Wit-names
Some of the “Wit”-words labeled peoples, such as the “Vut” (“Wodan”), “Viden”, “Vidland”, which
had to be replaced in modern society. Of course these words originally were honoring definions,
which after a few decades of Christianity ended up as pagan, abhorrent and filthy words.
1. The Vides may have been the “Ƿit”-sayers ('the “we two”-sayers') and
2. the Jutes the “Ȝit”-sayers ('the “you two”-sayers')9.

The name Witland

After the introduction of Christianity the name Witland probably had been considered as a pagan
symbol and had to be abandoned:
• According to Wulfstan, "the Vistula is a very large river, and near it lie Witland and
Weonodland (Wendland); and Witland belongs to the Esthonians."[1]10 An alternative
explanation for Witland may be the island of Wight.
• According to the Anglo-Saxon Chronicle, in 1022, King Canute set sail for Isle of Wight
(Old English: Wiht/Wihtlande [2]). Some historians argue that the "Wiht/Wihtlande" in this
case is actually Witland. [3][4]11

The Vides (Lettons)

Additionally some of the peoples' names had to be renamed to remove their symbolic link to the
ancient religion. The people's name “Vides” (probably named after “Vid” (“we two”) and/or “Vut”
(“Wodan”) may have been altered into “Lettons”:
Rask, Afh. 1, 377-8, takes the Lett. Vidvut for the Vodan of the Vides (Lettons)12.

Víðarr
In Norse mythology, Víðarr (Old Norse, possibly "wide ruler",[1] sometimes anglicized
as Vidar /ˈviːdɑːr/, Vithar, Vidarr, and Vitharr) is a god among the Æsir associated
with vengeance. Víðarr is described as the son of Odin and the jötunn Gríðr, and is
foretold to avenge his father's death by killing the wolf Fenrir at Ragnarök, a conflict
which he is described as surviving. Víðarr is attested in the Poetic Edda, compiled in
the 13th century from earlier traditional sources, the Prose Edda, written in the 13th
century by Snorri Sturluson, and is interpreted as depicted with Fenrir on the Gosforth
Cross. A number of theories surround the figure, including theories around potential
ritual silence and a Proto-Indo-European basis. 13

9 Old English/Pronouns
10 Witland
11 Witland
12 Rask, Afh. 1, 377-8, takes the Lett. Vidvut for the Vodan of the Vides (Lettons) (page 829 in Teutonic Mythology)
13 Víðarr
Wit-words

Widow
Essentially the word widow is designed as a bipolar symbol, which obviously has been halved.
From Old English widewe, wuduwe, widuwe (“widow”), from Proto-Germanic
*widuwǭ, from Proto-Indo-European *h₁widʰéwh₂. Cognates include German Witwe,
Dutch weduwe, Gothic (widuwō), Old Irish fedb, Latin vidua, Old Church Slavonic
въдова (vŭdova), and Sanskrit व ध (vidhavā). 14

wide (adj.)
Old English wid "vast, broad, long," also used of time, from Proto-Germanic *widaz
(source also of Old Saxon, Old Frisian wid, Old Norse viðr, Dutch wijd, Old High
German wit, German weit), perhaps from PIE *wi-ito-, from root *wi- "apart, away, in
half."

Meaning "distended, expanded, spread apart" is from c. 1500; sense of "embracing

many subjects" is from 1530s; meaning "missing the intended target" is from 1580s. As
a second element in compounds (such as nationwide, worldwide) meaning "extending
through the whole of," is is from late Old English. As an adverb, Old English wide.
Wide open "unguarded, exposed to attack" (1915) originally was in boxing, etc. Wide
awake (adj.) is first recorded 1818; figurative sense of "alert, knowing" is attested from
1833.15

Wiht (Wight)
The name was derived from the Jutish16 name Wihtwara ("Men of Wiht"). Its capital
was a fort named Wihtwarasburgh (in or near modern Carisbrooke).

the Isle of Wight, where they established the kingdom of Wihtwara (Latin: Uictuarii)
(Latin: Uictuarii)

The oldest records that give a name for the Isle of Wight are from the Roman Empire: it
was then called Vectis or Vecta in Latin, Iktis or Ouiktis in Greek. From the Anglo-Saxon
period Latin Vecta, Old English Wiht and Old Welsh forms Gueid and Guith are
recorded. In Domesday Book it is Wit; the modern Welsh name is Ynys Wyth (ynys =
island). These are all variant forms of the same name, possibly Celtic in origin. It may
mean "place of the division", because the island divides the two arms of the Solent.[51]
[52][53] 17

14 widow
15 wide
16 Jutes (Jutes), a Germanic people
17 Wiht (Wight)
The word for “with” (við) may be equivalent to við “we two”
In Icelandic language the word for “with” (við) is equivalent to við “we two”.
In the NorthEuraLex-database the following Icelandic words correlate to vit, respectively við:

221 MIND vit vɪtʰ

1000 KNOW (SOMETHING) vita vɪtɑ
643 WE (originally “we two”) við vɪθ
21 BELLY kviður kvɪðʏrr
299 WOOD viður vɪðʏrr
423 BUSINESS viðskipti vɪðscɪftɪ
687 SET (HEAVENLY BODIES) ganga til viðar kɑuŋkɑ tɪl vɪðɑrr
Table 2 Icelandic words in the NorthEuraLex correlating to vit, respectively við

A number of expressions also use a vɪθ “with”-construct:

## Concept
631 BEHIND bak við pɑk vɪθ
634 NEXT TO við hliðina á vɪð lr ɪðɪnɑ ɑu
784 AWAIT búast við puɑst vɪθ
825 TOUCH koma við kʰɔmɑ vɪθ
837 REPAIR gera við cɛrɑ vɪθ
TURN AROUND
845 snúa við snuɑ vɪθ
(SOMETHING)
884 ADD bæta við paɪtɑ vɪθ
954 TIE UP binda við pɪntɑ vɪθ
984 CHAT (ACTIVITY) ræðast við raɪðɑst vɪθ
Table 3 Icelandic words in the NorthEuraLex correlating to vit, respectively við

Therefore the etymological source for “with” may be “wit” (“we two”).
Witches and wizards
Essentialy the word witch belongs to the “wit”-roots, which had been based on “wit” (“wisdom”,
“to wit”, “witness”, “knowledge”, “nous”... etc.).
The word witch derives from the Old English nouns wicca Old English pronunciation: [ˈwɪttʃɑ]
('sorcerer, male witch') and wicce Old English pronunciation: [ˈwɪttʃe] ('sorceress, female witch'). The
word's further origins in Proto-Germanic and Proto-Indo-European are unclear.
The Old English verb wiccian has a cognate in Middle Low German wicken (attested from the 13th
century, besides wichelen "to bewitch"). The further etymology of this word is problematic. It has
no clear cognates in Germanic outside of English and Low German, and there are numerous
possibilities for the Indo-European root from which it may have been derived.
I thought of a correlation to the pronoun “wit” (“we two”), which is a religious key-element.
Grimm, Deutsches Wörterbuch connects the "Ingvaeonic word" *wikkōn with Gothic weihs
"sacred" (Proto-Indo European (PIE) *weik- "to separate, to divide", probably via early Germanic
practices of cleromancy such as those reported by Tacitus,[1] [2][3].

Witch
The etymology dictionary witch18 documents:
witch (n.)

Old English wicce "female magician, sorceress," in later use especially "a woman
supposed to have dealings with the devil or evil spirits and to be able by their
cooperation to perform supernatural acts," fem. of Old English wicca "sorcerer, wizard,
man who practices witchcraft or magic," from verb wiccian "to practice witchcraft"
(compare Low German wikken, wicken "to use witchcraft," wikker, wicker
"soothsayer").

OED says of uncertain origin; Liberman says "None of the proposed etymologies of
witch is free from phonetic or semantic difficulties." Klein suggests connection with
Old English wigle "divination," and wig, wih "idol." Watkins says the nouns represent a
Proto-Germanic *wikkjaz "necromancer" (one who wakes the dead), from PIE *weg-
yo-, from PIE root *weg- "to be strong, be lively."

That wicce once had a more specific sense than the later general one of "female
magician, sorceress" perhaps is suggested by the presence of other words in Old English
describing more specific kinds of magical craft. In the Laws of Ælfred (c.890),
witchcraft was specifically singled out as a woman's craft, whose practitioners were not
to be suffered to live among the West Saxons:

Ða fæmnan þe gewuniað onfon gealdorcræftigan & scinlæcan & wiccan, ne læt þu ða

libban.

The other two words combined with it here are gealdricge, a woman who practices
"incantations," and scinlæce "female wizard, woman magician," from a root meaning
"phantom, evil spirit." Another word that appears in the Anglo-Saxon laws is lyblæca
"wizard, sorcerer," but with suggestions of skill in the use of drugs, because the root of
the word is lybb "drug, poison, charm" (see leaf (n.)). Lybbestre was a fem. word

18 Origin and meaning of witch by Online Etymology Dictionary

 meaning "sorceress," and lybcorn19 was the name of a certain medicinal seed (perhaps
wild saffron). Weekley notes possible connection to Gothic weihs "holy" and German
weihan "consecrate," and writes, "the priests of a suppressed religion naturally become
magicians to its successors or opponents." In Anglo-Saxon glossaries, wicca renders
Latin augur (c. 1100), and wicce stands for "pythoness, divinatricem." In the "Three
Kings of Cologne" (c. 1400) wicca translates Magi:

Þe paynyms ... cleped þe iij kyngis Magos, þat is to seye wicchis.

The glossary translates Latin necromantia ("demonum invocatio") with galdre,

wiccecræft. The Anglo-Saxon poem called "Men's Crafts" (also "The Gifts of Men") has
wiccræft, which appears to be the same word, and by its context means "skill with
horses." In a c. 1250 translation of "Exodus," witches is used of the Egyptian midwives
who save the newborn sons of the Hebrews: "Ðe wicches hidden hem for-ðan, Biforen
pharaun nolden he ben." Witch in reference to a man survived in dialect into 20c., but
the fem. form was so dominant by 1601 that men-witches or he-witch began to be used.
Extended sense of "old, ugly, and crabbed or malignant woman" is from early 15c; that
of "young woman or girl of bewitching aspect or manners" is first recorded 1740. Witch
doctor is from 1718; applied to African magicians from 1836.

At this day it is indifferent to say in the English tongue, 'she is a witch,' or 'she is a wise
woman.' [Reginald Scot, "The Discoverie of Witchcraft," 1584]20

The special form of a witch could have been the Vidovit – the child "born with the caul", who was
to be considered as a wise ghost-seeing person, who was lucky to have visionary power.

White
The color white has been described as the characteristic attribute to witches, which in Dutch had
been named Witte Wieven (“white wives”).
"Wit" or "witte" meant wise in a way similar to the English "witty".
In Dutch mythology and legends, the Witte Wieven (also known as Wittewijven) are
spirits of "wise women" (or else elven beings). The mythology dates back at least to the
pre-Christian era (7th century) and was known in the present-day regions of the
Netherlands, Belgium and parts of France. In some places they were known as Juffers
or Joffers ("ladies"), or as Dames Blanches (White Ladies) in French21.

Therefore the color white may have been considered as a symbolic “wit”-keyword.
At first, early medieval literature described the witte wieven more like pranksters and
pests. Later Christian teaching transformed the idea of a "witte wieven" into mistflarden
(wisps of mist or fog): ghost witches[dubious – discuss] — recharacterized as evil and
to be avoided.

19 I thougth of Saint Anthony's fire,[16] or ignis sacer. (Dutch: Moederkoorn; German Mutterkornpilz During the
Middle Ages, human poisoning due to the consumption of rye bread made from ergot-infected grain was common in
Europe. These epidemics were known as Saint Anthony's fire,[16] or ignis sacer. Gordon Wasson proposed that the
psychedelic effects were the explanation behind the festival of Demeter at the Eleusinian Mysteries.[21]
20 witch | Origin and meaning of witch by Online Etymology Dictionary
21 Source (Wikipedia) : Witte Wieven
Vidovit - A child "born with the caul"
A child "born with the caul" has a portion of a birth membrane remaining on the head and in Serbia
will be called a Vidovit. This name “Vidovit” puzzled me and I tried to find out why this name may
have been chosen.
According to Wikipedia there are two types of caul membranes, and there are four ways such cauls
can appear.:
The most common caul type is a piece of the thin, translucent inner lining of the amnion
which breaks away and forms tightly against the head during the birthing process.[2] Such a
caul typically clings to the head and face, but on rarer occasions drapes over the head and
partly down the torso. In Germany, this would be called a "helmet" (Galea) for boys; in the
Netherlands it is also called a "helmet", both for boys and girls (Helm) and in Italy a "fillet"
(vitta) or "shirt" (camicia).[3] In Poland, it is called a "bonnet" (czepek), for both sexes22.
Grimm describes these “lucky children” (Vidovits), which are born with a caul:
Those who are born with a caul about their head are popularly believed to be lucky
children. Such a membrane is called glückshaube, wehmutter-häublein, and is carefully
treasured up, or sewed into a band and put round the babe. (21)

Fischart in Garg. 229b calls it kinderpelglin (balg, bag), while the Icelanders give it the
name of fylgja f., and imagine that in it resides the child's guardian spirit or a part of its
soul: midwives are careful not to injure it, but bury it under the threshold over which the
mother has to pass. Whoever carelessly throws it away or burns it, deprives the child of
its guardian, Edd. Sam. Hafniens. 2, 653.

This guardian-spirit is variously named fylgja (who follows man), sometimes forynja
(who goes before him, F. Magn. lex. 379), oftener hamingja (felicitas) from hamr
induviae, nay, this hamr of itself seems to stand for the same thing: 'hamr Alta,' genius
Atlii, Sam. 253b. According to Ihre (de superst. p. 24-5), the Swed. Hamn denotes a
genius that follows each man23.

The Serbian word “vidovit”

In a footnote Grimm documents the Serbian name vidovit for these children:
The Serbians name the Caul24 “koshulitsa”, “little shirt”, and a child born with it
“vidovit25”: he will go to the Vilas26 and know more than other men. In Holland they say
'met den helm geboren zijn27' (conf. p. 389): such children have the power of seeing
spectres; a ham (ovum) in which a foal came into the world is hung up on a high tree,
Westendorp p. 518.28

22 Types of a caul
23 Chapter 28 in Teutonic Mythology
24 A caul or cowl is a piece of membrane that can cover a newborn's head and face. Birth with a caul is rare, occurring
in fewer than 1 in 80,000 births.
25 Vidovit is anybody who sees spirits. Source: Slavische studien (by Friedrich S. Krauss) → Hunde und Katzen sind nämlich
gleich gewissen, besonders veranlagten Menschen geistersichtig (vidovit) und hören bald das Herannahen des Toten.
26 A “Vila” is any ghost-seeing person → the power of seeing spectres (source: “Menschen geistersichtig” Slavische
studien (dated: 1908, by Friedrich S. Krauss)
27 Literally “born with a helmet”
28 Kinderm. no. 29, conf. 3, 39. Ettner's Hebamme p. 534. Journal v. u. f. D. 1788. 1, 574. Ital. 'nascer vestito' =
avventurato; Fr. né coiffé; Pol. 2 czepku urodzil, Haupt's Zeitschr. 1, 137.
The rest of Grimm's footnote is in Latin, which may be skipped for normal study and replaced by
Wikipedia's description:
Of the glucks-helm we are told: 'ab eo tegmine obstetrices et delirae aniculae infantibus bona ex colore
rubicundo, vel mala ex nigricante praesagire solent. magno vendunt hujusmodi pileos infantiles credulis
advocatis, qui se hinc adjuvari putant.' This in Anton. Diadum. cap. 4 is borrowed from an older passage in
Aelius Lampridius: 'solent pueri pileo insignari naturali, quod obstetrices rapiunt et advocatis credulis vendunt,
siquidem causidici hoc juvari dicuntur.' [AS. heafela, hafela. MHG. huetelin, batwat, kindbalgel, westerhufe,
westerhuot; conf. the westerwat preserved in churches, and the names Gluckshelm Barnhelm. 'Membranulae ad
modum retis dispositae, in quibus quandoque nascuntur pueri et vocantur in vulgari (Bohemico) wodienic. de
his membranis famant vetulae: si recipiantur IX vel ad minus V et habeantur cum filo aureo et sericeo in
ecclesia per novem dies illo tempore quo horae canonicae dicuntur per nonam, et ferantur per aliquem ad
judicem vel ad judicium, ille obtinet causam suam.' Jungmann sub v. odenj. Lith. namai kudikio, child's house.
ON. Hlodr born with helmet and sword.-----Extr. from Suppl., vol. iii. Not a word about it as a charm against
drowning.]29

Wikipedia's documentation of a caul

In medieval times the appearance of a caul on a newborn baby was seen as a sign of
good luck.[6] It was considered an omen that the child was destined for greatness.
Gathering the caul onto paper was considered an important tradition of childbirth: the
midwife would rub a sheet of paper across the baby's head and face, pressing the
material of the caul onto the paper. The caul would then be presented to the mother, to
be kept as an heirloom. Some Early Modern European traditions linked caul birth to the
ability to defend fertility and the harvest against the forces of evil, particularly witches
and sorcerers.[7]

Folklore developed suggesting that possession of a baby's caul would give its bearer
good luck and protect that person from death by drowning. Cauls were therefore highly
prized by sailors. Medieval women often sold these cauls to sailors for large sums of
money; a caul was regarded as a valuable talisman.[8]

“Rod”-cores in the “to be born”-expressions

Of course I expected the “Rod”-cores in the “to be born”-expressions:
In the Polish language, the idiom w czepku urodzony30/a ('born in a bonnet'), and, in
Italian, nato/a con la camicia/a ('born with a shirt'), they both mean a person who is
always very lucky.

The Russian phrase родился31 в рубашке (rodilsya v rubashke, literally, "born in a

shirt") refers to caul birth and figuratively means "born lucky". It is often applied to
someone who is oblivious to a pending disaster that is avoided only through luck as if
the birth caul persists as supernatural armor, and in this sense commonly appears in
titles or descriptions of Russian dashcam videos. Not all cultural beliefs about cauls are
positive. In Romanian folklore, babies born with a caul are said to become vampires
upon death.

29 Kinderm. no. 29, conf. 3, 39. Ettner's Hebamme p. 534. Journal v. u. f. D. 1788. 1, 574. Ital. 'nascer vestito' =
avventurato; Fr. ne coiffe; Pol. 2 czepku urodzil, Haupt's Zeitschr. 1, 137.
30 Urodzony = born (Polish)
31 Родился = to be born (Russian)
Saint Vitus and Vut (“Wodan”)
One of the saints whose adoration had been supported was named Saint Vitus, who had been chosen
to replace “Vut”, “Vid”, “Wid”, “Wodan”. Simultaneously Vut (“Wodan”) had to be demonized as a
“false god”32:
It was also a wise or politic measure to preserve many heathen sites and temples by
simply turning them, when suitable, into Christian ones, and assigning to them another
and equally sacred meaning. The heathen gods even, though represented as feeble in
comparison with the true God, were not always pictured as powerless in themselves;
they were perverted into hostile malignant powers, into demons, sorcerers and giants,
who had to be put down, but were nevertheless credited with a certain mischievous
activity and influence. Here and there a heathen tradition or a superstitious custom lived
on by merely changing the names, and applying to Christ, Mary and the saints what had
formerly been related and believed of idols (see Suppl.).On the other hand, the piety of
christian priests suppressed and destroyed a multitude of heathen monuments, poems
and beliefs, whose annihilation history can hardly cease to lament, though the sentiment
which deprived us of them is not to be blamed.

32 Up in the Grisons country---and from this we may infer the extent to which the name was diffused in Upper
Germany----the Romance dialect has caught the term Vut from Alamanns or Burgundians of a very early time, and
retained it to this day in the sense of idol, false god, 1 Cor. 8, 4. (2) (See Suppl.)
The link between Latin (Vates) and Germanic languages
Beatrice Berselli, at the Università di Verona, claims that Latin vates (=“a prophet, a seer, a poet”) is
etymologically related to the Old Norse theonym Óðinn33:
Latin vates (=“a prophet, a seer, a poet”) is etymologically related to the Old Norse
theonym Óðinn from PGmc *Wōđ-an-az, the God of magic, clairvoyance and poetry.
My aim is to explain their relationship in terms of phonetic laws.

In her paper she claims:

the latin root vat- and the Germanic one *Wōđ both derive from a PIE root that is
*weh₂t (=”excitement, fury, inspiration, to be excited, to spiritually arouse, inflate”)

The linguistic category of the word vates however is unclear. In a footnote Beatrice Berselli reports:
However the Latin word vates is probably a Celtic loanword, since it is only certainly
attested for Celtic and Germanic34. The oldest written evidence of the name is a runic
inscription on a temple of Nordendorf, from the 6th century AD which calls “Wodan”
among other names, whereas the earliest evidence for the God’s name Odin was found
around 725 AD in the form “Uþin” on a runic fragment. Both variants of the name
stems from the same PIE root.

Etymonline.com confirms the Celtic origin for vates:

vates (n.)

1620s, "poet or bard," specifically "Celtic divinely inspired poet" (1728), from Latin
vates "sooth-sayer, prophet, seer," from a Celtic source akin to Old Irish faith "poet,"
Welsh gwawd "poem," from PIE root *wet- (1) "to blow; inspire, spiritually arouse"
(source also of Old English wod "mad, frenzied," god-name Woden; see wood (adj.)).
Hence vaticination "oracular prediction" (c. 1600).

The Wiktionary entry vates claims:

From Latin vātēs, from Proto-Indo-European *weh₂t- (“excited, possessed”); cognate
with Proto-Celtic *wātis (“seer”) (Gaulish ουατεις, Old Irish fáith, Welsh gwawd) and
Proto-Germanic *wōd- (“mad”) (Old English wōd (“mad, frenzied”), Gothic (→ wōds,
“possessed, mad”), Old High German wuot (“mad, madness”). More at wood (“crazy,
mad, insane”) and wode. 35

The Wiktionary entry sacer vātēs (“sacred poet”) quotes a Latin reference to the word sacer vates
in Ovid, Amores, dated 16 BCE .
Therefore the Serbian word “vidovit” also defines the children born with a caul as a seer just like a
Latin vates or a *Wōđ (a spiritually aroused person).

33 The etymological relationship between the Latin word "vates" and the Old Norse "Óðinn" published in
Academa.edu by Beatrice Berselli, at the Università di Verona
34 A Latin quotation for sacer vātēs (“sacred poet”) is found in 16 BCE — Ovid, Amores, Book III, section 9.
Tene, sacer vates, flammae rapuere rogales
pectoribus pasci nec timuere tuis?
35 Source: vates
The Kernel of the Futhorc Languages
In The Kernel of the Futhorc Languages I remember to have composed an overview of the Futh-
words which had been distilled from Dieterich's Runic Dictionary36.
As for today the elementary wordlist which is derived from the “futhorc”-array consists of the
following English words (incomplete):

wit, futter, fodr, fud, foster, father, feed, fed-up, well-fed, fat, food, fit, fathom, fetter,
fasten, foot, feast, Voden, resp. Tiw & Thor.

Corresponding Dutch words are (incomplete):

vadem, vader, vasten, vat, vatten, feest, vet, veter, wet, fit, pit, fut, futiel, wit, wut, vot,
foeteren, opvoeden, voedsel, voedvader, voet, Wodan, resp. Tuw & Thor.

Corresponding German words are (incomplete):

futtern, Fuodar, Fudloch, Füdle, futuz, Vater, Fett, Futter, Faden, Fass, fesseln, Fessel,
fasten, Fuß, Fest, Wotan, resp. Ziu & Thor.

Fut
I remember the Dutch word “fut”, which I imagined as the initial phrase ᚠᚢᚦ of the Futhark-
alphabet. In Dutch “fut” is defined as “vital energy”, which obviously in West-Flemish dialect had
been identified as the male “sperm”, as tiny as the biblical mustard seed. In English it may have
survived as “pit” (“the kernel”, “the seed”)
The most important proof for the impact of the ᚠᚢᚦ-core is the FuþiR-rune, in which the fuþ-core
refers to the elementary “food” “fat”, “fostering”, “father” and the private parts (“vot”, resp.
“fut”) and the copulation.
Of course the pagan vocabulary for procreation had been designed as a set of honored and respected
symbols, but had to be denigrated in the process of abolishing the archaic religion.

Father
I also identified “father” as one of the kernel-words and correlated to “Vates”, which in Dutch is
spelled as “vader”. I remember the German diminutive “Vati” for “father”, which in German
dialects originally used to be a favorite word for his children. It may still be in use, but I didn't hear
it too often lately.
Of course also “food” and “father” belonged to the elementary kernel of the Germanic dictionary.
I remember Dieterich in his runic dictionary described the difference between the genetic “sperm”-
father (the “fut”-father) and the “foster”-father (the “food”-father), which in archaic eras used to be
a common practice. In fact the sperm-father may be irrelevant, but at least you may need a “food”-
father to survive. The symbolism in these words may be sufficient to prove the archaic age of the
vocabulary.
Therefore I decided to insert the previously composed “elementary V*T(hor)-dictionary” and the
“Elementary dictionary in English language37” to this manuscript.

36 Runen-Sprach-Schatz (1844) the author Udo Waldemar Dieterich

37 The Kernel of the Futhorc Languages
The elementary dictionary in English language
This paper has been designed from a previous Dutch version, which had to be adapted for the
differences in runic arrays and differences in translations. The English version has a different
categorizing distribution for the vowels' assignation, but looks quite similar38.
The list includes fathom, father, fast, vase, vessel, fetter, fat, fit, pit, fut, futile, Tiw, Woden, Tuw,
Vut, wit, wut, vot, fud, to futter, feed-up, food, foster-father, foot.
Word A-core E-core I-core O-core U-core Remarks
category
fetch around fathom Fath-om = “fetch”-”around”
father father
fast fast following a divine law (fas)
vase vase vessel Derived from: fetch (fath ?)
fetters fetter → fettered gods
feast feast (uncertain ?)
fat fat The most important food (?)
Dutch: wet wet Latin: fasces (from: fas)
healthy, fit fit well-fed
core ᚠᚢᚦ pit fut Derived from ᚠᚢᚦ in “futhorc”
unimportant futile futile, “just like sperm”
sky-gods Tiw Wod-en Tuw → Týr, Dui, Zui, Tuisco
Vut Vut is abbreviation f. Woden
Thor Thor is found in the futhorc
“we two” Ƿit wut Extinct word category
(wit)
Vital power fut West-Flemish: sperm
growth-point bud
sperm-father father Kuni
Private parts vot fud Dutch: vot; Gothic: fōdr
old-Norse: fóðr (→ sheath)
copulate futter fututio = copulation
in French: foutre
To make “fit” feed-up to “feed-up”
food food based on “fat”
voedselvader father foster Today: adopting parents
Foot/feet feet foot
Table 4: The elementary dictionary based on “V*Thor”-patterns

38 „Fut“ en “pit” vormen samen de kern van het Nederlands (in Dutch)
The elementary V*T(hor)-dictionary
The complete V*T(hor)-based dictionary now is listed as follows:
Word category Archaic Archaic Archaic Remarks
Dutch English German
Basic core ᚠᚢᚦ (“fut”) ᚠᚢᚦ (“fut”) ᚠᚢᚦ (“fut”) Derived from “futhorc”
“we two” wut or wit ƿit (wit) wat, wët Extinct category
The sky-god Týr Tuw/Tij Tiw Zui, Tui(sco) (?) → Dui(ts) (German)
The sky-god Wuotan Woedan (?) Wodan Wot-an Wod-an
copulate foeteren to futter futtern Fututio = copulation
in French: foutre
Private parts (honds-) vot fodr, fud39 Fuodar, Fudloch, Gothic: fōdr
Füdle , futuz old-norse: fóðr (→ sheath)
sperm-father “Kuni” “Kuni” “Kuni”
Foster-father voedvader foster-father Nährvater Modern version:
vader father Vater adoptive parents
To make well-fed “opvoeden” to feed up fett mästen “to feed-up”
healthy opgevoed fed-up fett, gut ernährt healthy = fit
fit weldoorvoed well-fed wohlernährt
food (especially fat) voedsel food Futter
fat vet fat Fett
Vital power, sperm fut fit Lebensenergie West-Flemish: sperm
growth-point bot bud Butte undeveloped growth-point
(→ Hagebutte) of a plant
“Fetching a tree” vadem fathom Faden (Klafter) Fath-om = “fetch”-”around”
barrel vat vase Fass
To fetter vatten to fetter fesseln → fettered gods
Fettering the feet veter fetter Fessel
To fast vasten fasten fasten following a divine law (fas)
Foot/Feet voet/voeten foot/feet Fuss/Füsse
Feast (uncertain ?) feest feast Fest
Constitution grondwet Constitution Verfassung Latin: fasces
Table 5 The elementary V*T(hor)-based dictionary

The English wordlist is: wit, futter, fodr, fud, foster, father, feed, fed-up, well-fed, fat, food, fit,
fathom, fetter, fasten, foot, feast, Tiw. & Woden.

The German wordlist is: futtern, Fuodar, Fudloch, Füdle, futuz, Vater, Fett, Futter, Faden, Fass,
fesseln, Fessel, fasten, Fuss, Fest, Ziu & Wotan.

39 Although "fud" is widely accepted in Scotland as being a slang term for the female reproductive organs, it is
generally used as a pejorative to describe someone who has just done something stupid. (→ Urban Dictionary: Fud)
The Germanic dual forms “Ƿit”, “Ȝit”, “unc”, “inċ”
A number of linguistic mechanisms seem to have concentrated on the name “Vit” / “Wit” or maybe
on the fundamentals “Ƿit” (“we two”) and “Ȝit” (“you two”) of the Germanic dual forms, of which
“Ƿit” (“we two”) clearly correlates to “Vit” / “Wit”.
As a strange side-effect the dual forms (nominatives: “Ƿit”, “Ȝit” and accusatives “unc” and “inċ” 40)
and the “Futhorc” runes had to be abandoned and extinguished as fast as the pagan religion.
Even the alphabet itself ᚠᚢᚦᚩᚱ or ᚠᚢᚦᚩᚱᚳ (“Futhorc”) had to disappear as it started with a divine
name “Vuᚦ” (“Vuth”)41.

A dictionary of relevant correlations to “Ƿit” and “Ȝit”

Jacob Grimm documents a short list of relevant names which may be correlating to “Ƿit” and “Ȝit”:
Word in Referenced text Reference Reference
Teutonic master appendix
Mythology
Vîðar Fenrisûlfr is slain by Vîðar as a revenge for the death of his 687 N245
father Odin. He survives the Ragnarök.
Vut, Vutt, Vidvut for the Vodan of the Vides (Lettons), while Vogt 1, 109 N49
42
Videvut 141 makes Widewud , Waidewud a Prussian king. With
Vuodan Vut in the Grisons, conf. Vuodan in the Valais, ... 43
Up in the Grisons country---and from this we may infer the
extent to which the name was diffused in Upper
Germany----the Romance dialect has caught the term Vut
from Alamanns or Burgundians of a very early time, and
retained it to this day in the sense of idol, false god, 1 Cor.
8, 4. (2) (See Suppl.)

Jutribog The Slavs, instead of a goddess of dawn, appear to have 625 N223
had a god, Yutribogh (see Suppl.).
Juv In Umbrian the nom. was still Juv. dat. Juve, voc. Jupater, N71
Aufr. u. Kuhn Ztschr. 1, 128: Juveis luvfreis, Jupiter liber,
Mommsen 139. What of Finn. Taivas, coelum? or even
Qouroj, the Assyrian mars (Suidas)? A divergent form,
'vater Zi' in Mullenh. nr. 410
Jüdel The rose (erysipelas), running fire, ignis sacer (Ivonis epist. 398 N436-447-
p. 85a. 184b), OHG. omo, AS. oma, ON. ama. 449
Of red spots on a child's face they say 'the Judel has burnt
him,' Sup. I, 473. AS. teor, teorweorc is inflammation,
teorwyrm impetigo vermicularis (9) (see Suppl.).
Table 6 list of relevant names in Grimm's Teutonic Mythology , which may be correlating to “Ƿit”
and “Ȝit”

40 Old English/Pronouns
41 The Art of Designing Languages
42 Widewud, im 6. Jahrh. Herrscher von Preußen, s.d. S. 519.
43 Northvegr - Grimm's TM - Supplement
In analogy to the Jauer (“the Romansh people who name themselves 'the “I”-sayers') there may
have been people who name themselves “Ƿit”-sayers ('the “we two”-sayers') and “Ȝit”-sayers ('the
“you two”-sayers')44.
• The name “Ƿidland” (“Vidland”) exists and refers to Vidland (Åland Islands) and to the
region Vidland, Finland at the west-side to Turku.
• Witland is a seldom-used name for a historical region in the south-east Baltic region
inhabited by Prussians (Aestii), called Estum in the text of Wulfstan. The name appears in
King Alfred's adapted version of Orosius, in which the traveller Wulfstan's accounts were
incorporated.
According to Wulfstan, "the Vistula is a very large river, and near it lie Witland and Weonodland
(Wendland); and Witland belongs to the Esthonians."[1]
According to the Anglo-Saxon Chronicle, in 1022, King Canute set sail for Isle of Wight(Old
English: Wiht/Wihtlande[2]). Some historians argue that the "Wiht/Wihtlande" in this case is
actually Witland. [3][4]
• The name “Ȝitland” (“Jutland”) exists and refers to Jutland as the continental portion of
Denmark and part of northern Germany. In medieval times, Jutland was regulated by the
Law Code of Jutland (Jyske Lov).
• Vidvut for the Vodan of the Vides (Lettons), while Vogt 1, 141 makes Widewud45, Waidewud
a Prussian king. With Vut in the Grisons, conf. Vuodan in the Valais, ... 46
• Widukind ( Wittekind ) was a leader of the Saxons and the chief opponent of the Frankish
king Charlemagne during the Saxon Wars from 777 to 785. Very little is known about
Widukind's life. His name literally translates as "child of the wood" (i.e. a wolf), more
probably a kenning than a proper name. However his name may also have been understood
as Ƿit's child, a child of “we two”.

Rask, Afh. 1, 377-8, takes the Lett. Vidvut for the Vodan of the Vides (Lettons), while Vogt 1, 141
makes Widewud, Waidewud a Prussian king.
With Vut in the Grisons, conf. Vuodan in the Valais, of whom M. C. Vulliemin relates in his La
reine Berte et son temps, Laus. 1843, p. 3:
'Un jour on avait vu Wuodan descrendre le Rhône, telle était du moins la croyance
populaire, l'épée nue dans une main, un globe d'or dans l'autre, et criant rigou
haiouassou (fleuve soulève toi) ! et le fleuve s'élevant avait détruit une partie de la ville.'
On my inquiring (through Troyon) if the name in the story was really Wuodan, the
answer was distinctly Yes, and the town destroyed was Martigny. Carisch 182b has vutt
idol, which some derive from vultus, voult, face, or portrait, others from votum; conf.
magliavutts (Sup. to 35n.).

The name Jutland may refer to the land Ȝitland, where people name themselves the “Ȝit”-sayers.
In this case “Ȝit” is the dual form “you two”.

44 Old English/Pronouns
45 Widewud, im 6. Jahrh. Herrscher von Preußen, s.d. S. 519.
46 Northvegr - Grimm's TM - Supplement
Appendices

Appendix 1 - Old English/Pronouns

Notice that there is a dual number; it means "both" or "two" as in "we both" or "we two". The
separate dual number is exceptional and rare. If used with an adjective or a verb, it should take the
same declensions and conjugations as plural. Since there is a dual number for each set of pronouns,
the plural form should only be used for three or more. 47

First person pronouns

First person pronouns are pronouns that refer to the speaker (in singular), or the speaker and other
people (in dual and plural), like Modern English "I" and "we".
Case Singular Dual Plural
Nominative iċ ƿit ƿē
Accusative meċ, mē (in later OE) uncit, unc ūsiċ, ūs
Genitive mīn uncer ūser, ūre
Dative mē unc ūs
Table 7 First person pronouns in Old English/Pronouns

Second person pronouns

Second person pronouns are for the person who is being spoken to, like Modern English "you" (and
“thou” and “ye” in dialects).

Case Singular Dual Plural

Nominative þū ȝit ȝē
Accusative þeċ, þē (in later OE) inċit, inċ ēoƿiċ, ēoƿ
Genitive þīn inċer ēoƿer
Dative þē inċ ēoƿ
Table 8 Second person pronouns in Old English/Pronouns

47 Source (Wikipedia): Old English/Pronouns

Appendix 2 - The Norse vocabulary
In order to avoid modern words in my analysis of the Norsk vocabulary I decided to use an
old Dictionary (dated 1917), which had been updated (for spelling reforms) 1938-1943. The
dictionary “Norsk-Tysk” (1943) and “Tysk-Norsk” (1938) in the series “Gyldendals
Ordbøker” has been published by Gyldendal Norsk Forlag.

Key Norsk German English Remarks

fot fot Fuß foot The foot is a basis
fut futt Puff Vital energy
tys tysk Deutsch German
vi Vielse Trauung marriage
vi vie Weihen, trauen Consecrate, marry
vid vidje Weide pasture
vid videre weiter further
vid Vidd, vidde Weite Wide range
vid Vidd Witz, Klugheit Wit, cleverness
vid vid weit wide
vit vits Witz, Joke wit
vit vitne zeugen witness
vit vite wissen To wit, To know
vit vital vital vital
viv viv Weib wife
Table 9: Norse vocabulary (1938-1943)
Appendix 3 - The Bavarian dual forms
In Austro-Bavarian, the old dual pronouns have replaced the standard plural pronouns, for example,
• nominative és (originally you both; now you plural)
• accusative enk, originally you both ; now you plural (from Proto-Germanic *inkw, *inkwiz).
A similar development in the pronoun system can be seen in Icelandic, Älvdalen dialect and
Faroese. 48

48 Germanic languages - Dual (grammatical number) and és und enk in Bairische Kennwörter
Appendix 4 - Overview Academia publications
1. The Descendants of the Dual Form " Wit "
2. A Structured Etymology for Germanic, Slavic and Romance Languages
3. The “Rod”-Core in Slavic Etymology
4. Encoding and decoding the runic alphabet
5. Über die Evolution der Sprachen
6. Over het ontwerpen van talen
7. The Art of Designing Languages
8. Notes to the usage of the Spanish words Nos and Vos, Nosotros and Vosotros
9. Notes to the Dual Form and the Nous-Concept in the Inari Sami language
10. Over het filosofische Nous-concept
11. The Common Root for European Religions
12. A Scenario for the Medieval Christianization of a Pagan Culture
13. Een scenario voor de middeleeuwse kerstening van een heidens volk
14. The Role of the Slavic gods Rod and Vid in the Futhorc-alphabet
15. The Unification of Medieval Europe
16. The Divergence of Germanic Religions
17. De correlatie tussen de dualis, Vut, Svantevit en de Sint-Vituskerken
18. The Correlation between Dual Forms, Vut, Svantevit and the Saint Vitus Churches
19. Die Rekonstruktion der Lage des Drususkanals
20. Die Entzifferung der Symbolik einer Runenreihe
21. Deciphering the Symbolism in Runic Alphabets
22. The Sky-God, Adam and the Personal Pronouns
23. Notities rond het boek Tiw
24. Notes to the book TIW
25. Von den Völkern, die nach dem Futhark benannt worden sind
26. Designing an Alphabet for the Runes
27. Die Wörter innerhalb der „Futhark“-Reihe
28. The hidden Symbolism of European Alphabets
29. Etymology, Religions and Myths

30. The Symbolism of the Yampoos and Wampoos in Poe's “Narrative of Arthur Gordon Pym
from Nantucket”
31. Notizen zu " Über den Dualis " und " Gesammelte sprachwissenschaftliche Schriften "
32. Ϝut - Het Nederlandse sleutelwoord
33. Concepts for the Dual Forms
34. The etymology of the Greek dual form νώ (νῶϊ)
35. Proceedings in the Ego-pronouns' Etymology
36. Notities bij „De godsdiensten der volken“
37. The Role of *Teiwaz and *Dyeus in Filosofy
38. A Linguistic Control of Egotism
39. The Design of the Futhark Alphabet
40. An Architecture for the Runic Alphabets
41. The Celtic Hair Bonnets
42. Die keltische Haarhauben
43. De sculpturen van de Walterich-kapel te Murrhardt
44. The rediscovery of a lost symbolism
45. Het herontdekken van een vergeten symbolisme
46. De god met de twee gezichten
47. The 3-faced sculpture at Michael's Church in Forchtenberg
48. Over de woorden en namen, die eeuwenlang bewaard gebleven zijn
49. De zeven Planeten in zeven Brabantse plaatsnamen
50. Analysis of the Futhorc-Header
51. The Gods in the Days of the Week and inside the Futhor-alphabet
52. Een reconstructie van de Nederlandse scheppingslegende
53. The Symbolism in Roman Numerals
54. The Keywords in the Alphabets Notes to the Futharc's Symbolism
55. The Mechanisms for Depositing Loess in the Netherlands
56. Over het ontstaan van de Halserug, de Heelwegen en Heilwegen in de windschaduw van de
Veluwe
57. Investigations of the Rue d'Enfer-Markers in France
58. Die Entwicklung des französischen Hellwegs ( " Rue d'Enfer "
59. De oorsprong van de Heelwegen op de Halserug, bij Dinxperlo en Beltrum
60. The Reconstruction of the Gothic Alphabet's Design
61. Von der Entstehungsphase eines Hellwegs in Dinxperlo-Bocholt
62. Over de etymologie van de Hel-namen (Heelweg, Hellweg, Helle..) in Nederland
63. Recapitulatie van de projecten Ego-Pronomina, Futhark en Hellweg
64. Over het ontstaan en de ondergang van het Futhark-alfabet
65. Die Etymologie der Wörter Hellweg, Heelweg, Rue d'Enfer, Rue de l'Enfer und Santerre
66. The Etymology of the Words Hellweg, Rue d'Enfer and Santerre
67. The Decoding of the Kylver Stone' Runes
68. The Digamma-Joker of the Futhark
69. The Kernel of the Futhorc Languages
70. De kern van de Futhark-talen
71. Der Kern der Futhark-Sprachen
72. De symboolkern IE van het Nederlands
73. Notes to Guy Deutscher's "Through the Language Glass"
74. Another Sight on the Unfolding of Language
75. Notes to the Finnish linguistic symbolism of the sky-god's name and the days of the week
76. A modified Swadesh List
77. A Paradise Made of Words
78. The Sky-God Names and the Correlating Personal Pronouns
79. The Nuclear Pillars of Symbolism
80. The Role of the Dual Form in Symbolism and Linguistics
81. The Correlation between the Central European Loess Belt, the Hellweg-Markers and the
Main Isoglosses
82. The Central Symbolic Core of Provencal Language
Contents
Abstract.................................................................................................................................................1
Introduction..........................................................................................................................................2
The pagan Religions.............................................................................................................................3
The integration of pagan religion in language......................................................................................4
The days of the week.......................................................................................................................4
A dictionary of WIT-words...................................................................................................................5
Wit-names........................................................................................................................................5
The name Witland.......................................................................................................................5
The Vides (Lettons).....................................................................................................................5
Víðarr..........................................................................................................................................5
Wit-words........................................................................................................................................6
Widow.........................................................................................................................................6
wide (adj.)...................................................................................................................................6
Wiht (Wight)...............................................................................................................................6
The word for “with” (við) may be equivalent to við “we two”..................................................7
Witches and wizards........................................................................................................................8
Witch...........................................................................................................................................8
White...........................................................................................................................................9
Vidovit - A child "born with the caul".......................................................................................10
The Serbian word “vidovit”.................................................................................................10
Wikipedia's documentation of a caul....................................................................................11
“Rod”-cores in the “to be born”-expressions.......................................................................11
Saint Vitus and Vut (“Wodan”)......................................................................................................12
The link between Latin (Vates) and Germanic languages..................................................................13
The Kernel of the Futhorc Languages ...............................................................................................14
Fut..................................................................................................................................................14
Father.............................................................................................................................................14
The elementary dictionary in English language............................................................................15
The elementary V*T(hor)-dictionary.............................................................................................16
The Germanic dual forms “Ƿit”, “Ȝit”, “unc”, “inċ”..........................................................................17
A dictionary of relevant correlations to “Ƿit” and “Ȝit”.................................................................17
Appendices.........................................................................................................................................19
Appendix 1 - Old English/Pronouns..............................................................................................19
First person pronouns................................................................................................................19
Second person pronouns...........................................................................................................19
Appendix 2 - The Norse vocabulary............................................................................................20
Appendix 3 - The Bavarian dual forms.........................................................................................21
Appendix 4 - Overview Academia publications............................................................................22