Oera Linda Wiki - Recent changes [en]

Four Voices

Jan — Mon, 19 Oct 2026 15:20:11 GMT

add images

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	Fenna selected another sheet.		Fenna selected another sheet.
			[[File:Fenna talking.jpg\|center]]
	"There was once a woman called Minerva, also known as Hellenia. She travelled far from her own people and became renowned for her wisdom. Princes and priests came to question her. They asked why she kept a dog beside her."		"There was once a woman called Minerva, also known as Hellenia. She travelled far from her own people and became renowned for her wisdom. Princes and priests came to question her. They asked why she kept a dog beside her."

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	Nothing useful emerged.		Nothing useful emerged.
			[[File:Verdwijning.jpg\|center]]
	When the three met that evening, Fenna's chair remained empty.		When the three met that evening, Fenna's chair remained empty.

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	Outside, the modern world continued.		Outside, the modern world continued.
			[[File:1955 onderzoekster.jpg\|center]]
	Ten years had passed since the end of a terrible war. Europe was still recovering from destruction on a scale almost impossible to comprehend. Millions had been murdered. Great empires were losing their colonies. New states and new international organisations were struggling to establish peace.		Ten years had passed since the end of a terrible war. Europe was still recovering from destruction on a scale almost impossible to comprehend. Millions had been murdered. Great empires were losing their colonies. New states and new international organisations were struggling to establish peace.

File:1955 onderzoekster.jpg

Jan — Mon, 19 Oct 2026 15:19:11 GMT

Jan uploaded File:1955 onderzoekster.jpg

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1955 onderzoekster

File:Verdwijning.jpg

Jan — Mon, 19 Oct 2026 15:16:33 GMT

Jan uploaded File:Verdwijning.jpg

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Fenna Verdwenen

File:Fenna talking.jpg

Jan — Mon, 19 Oct 2026 15:12:51 GMT

Jan uploaded File:Fenna talking.jpg

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Fenna talking

Four Voices

Jan — Sun, 18 Oct 2026 19:00:07 GMT

Fenna 1555

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The Frisian Codex III - Aankondiging

Jan — Sat, 17 Oct 2026 06:44:33 GMT

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	De afbeelding bovenaan deze pagina is een speelse vooruitblik op een mogelijke verfilming van ''The Frisian Codex''.		De afbeelding bovenaan deze pagina is een speelse vooruitblik op een mogelijke verfilming van ''The Frisian Codex''.

	Op de denkbeeldige filmset zien we regisseur Paul Verhoeven ~~en [[Jan Ott]]~~, terwijl op de achtergrond een scène rond het sterfbed van [[Jan G. Ottema]] wordt opgenomen.		Op de denkbeeldige filmset zien we regisseur Paul Verhoeven, terwijl op de achtergrond een scène rond het sterfbed van [[Jan G. Ottema]] wordt opgenomen.

	De historische en hedendaagse verhaallijnen komen hier letterlijk samen.		De historische en hedendaagse verhaallijnen komen hier letterlijk samen.
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	'''Wordt vervolgd.'''		'''Wordt vervolgd.'''
	~~[[Category:FC - Part III]]~~
	~~[[Category:FC - Fictional documents]]~~
	~~[[Category:FC - Visual development]]~~
	[[Category:FC - Film concepts]]		[[Category:FC - Film concepts]]
	~~[[Category:FC - Announcements]]~~
	~~[[Category:Jan Ott - Creative works]]<!-- ZICHTBARE CATEGORIEËN -->~~
	~~[[Category:The Frisian Codex]]~~
	~~[[Category:Literary works]]~~
	[[Category:Creative projects]]		[[Category:Creative projects]]
	~~<!-- VERZAMELINGEN / TOEKOMSTIGE VERBORGEN CATEGORIEËN -->~~

Chronologieonderzoek — kernvraag en onderzoeksplan

Jan — Sun, 11 Oct 2026 10:51:54 GMT

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	''Status: voorlopig onderzoeksvoorstel — 10 oktober 2026.''		''Status: voorlopig onderzoeksvoorstel — 10 oktober 2026.''

	~~[[Category:Studies NL]]~~
	[[Category:Chronologie]]		[[Category:Chronologie]]

The Frisian Codex III - Aankondiging

Jan — Sun, 11 Oct 2026 08:20:50 GMT

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	{{DISPLAYTITLE:The Frisian Codex III — De zomer van ’26}}[[File:Frisian_Codex_III_Filmset.jpg\|thumb\|center\|900px\|Een denkbeeldige filmset van ''The Frisian Codex'', met Paul Verhoeven ~~en Jan Ott~~. AI-gegenereerde illustratie, 2026.]]		{{DISPLAYTITLE:The Frisian Codex III — De zomer van ’26}}[[File:Frisian_Codex_III_Filmset.jpg\|thumb\|center\|900px\|Een denkbeeldige filmset van ''The Frisian Codex'', met Paul Verhoeven. AI-gegenereerde illustratie, 2026.]]

	'''The Frisian Codex III — De zomer van ’26'''		'''The Frisian Codex III — De zomer van ’26'''
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	* '''Frisian Codex I-II''' — het verhaal dat de lezer inmiddels kent.		* '''Frisian Codex I-II''' — het verhaal dat de lezer inmiddels kent.
	* '''Een brief in de Fryas-taal''', ondertekend met de raadselachtige naam ~~'''~~JFKJA ENOCHIS~~'''~~.		* '''Een brief in de Fryas-taal''', ondertekend met de raadselachtige naam <span class="fryas">JFKJA ENOCHIS</span>.
	* '''Een brief van een notaris uit Utrecht'''.		* '''Een brief van een notaris uit Utrecht'''.

	Wie heeft deze bestanden op zijn computer gezet? Waarom krijgt juist hij ze? Wie is JFKJA ENOCHIS?		Wie heeft deze bestanden op zijn computer gezet? Waarom krijgt juist hij ze? Wie is <span class="fryas">JFKJA ENOCHIS</span>?

	En wat heeft een Utrechtse notaris te maken met een geschiedenis die via [[Cornelis Over de Linden]], [[Jan G. Ottema]], Sherlock Holmes en Willem Oltmans uiteindelijk bij de Jonge Jan terechtkomt?		En wat heeft een Utrechtse notaris te maken met een geschiedenis die via [[Cornelis Over de Linden]], [[Jan G. Ottema]], Sherlock Holmes en Willem Oltmans uiteindelijk bij de Jonge Jan terechtkomt?

Jan Ott

Jan — Sat, 10 Oct 2026 18:16:38 GMT

Research Goal

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			=== Guiding Principle ===
			'''I do not seek to tell people what to believe about Oera Linda, but to help them investigate for themselves what may be true.'''

			== My Research Goal ==
			<blockquote>My aim is not to convince others that my interpretation of the Oera Linda manuscript is correct, but to encourage and facilitate independent, critical research.

			I seek to make primary sources accessible, question established assumptions, and explore historical, linguistic, cultural, and archaeological connections without deciding in advance what the conclusions should be.

			The history of Oera Linda is also a history of how knowledge, authority, cultural identity, and personal convictions influence our understanding of the past. Arguments and evidence should carry more weight than academic status, reputation, or prevailing opinion.

			Through translations, comparative studies, source documentation, the Oera Linda Wiki, and creative projects such as ''The Frisian Codex'', I aim to give readers the means to investigate for themselves. Artificial intelligence offers powerful new opportunities to compare sources, discover connections, and test hypotheses, but it should support rather than replace independent judgment.

			My goal is not to replace one orthodoxy with another. It is to foster an open research culture in which curiosity, intellectual freedom, transparency, and rigorous source criticism go hand in hand.

			Ultimately, I hope to leave a lasting, accessible body of work that future researchers can examine, challenge, improve, or build upon.</blockquote>

			==to be revised:==
	[[Herinneringen 1968-2026\|Jan Ott]] ([https://en.wikipedia.org/wiki/Wijdenes Wijdenes], 1968) made a new transliteration of the Oera Linda texts and translated them from the original language into English. Between 2016 and 2018 this translation was proofread and improved by various native English volunteers. In December 2020 the [[Oera Linda Foundation]] was launched and the first printed edition was published in July 2021, titled ''Codex Oera Linda ~ English edition''. The fourth and last printed edition thus far was published October 2022. From mid 2022 to early 2023 it was significantly edited with the help of professional editor and translator [[Bruce Stafford]]. The most up to date revised version of Codex Oera Linda can be navigated through this [[English Translations\|table of contents]], either in the original order, or in a more chronological reading order.		[[Herinneringen 1968-2026\|Jan Ott]] ([https://en.wikipedia.org/wiki/Wijdenes Wijdenes], 1968) made a new transliteration of the Oera Linda texts and translated them from the original language into English. Between 2016 and 2018 this translation was proofread and improved by various native English volunteers. In December 2020 the [[Oera Linda Foundation]] was launched and the first printed edition was published in July 2021, titled ''Codex Oera Linda ~ English edition''. The fourth and last printed edition thus far was published October 2022. From mid 2022 to early 2023 it was significantly edited with the help of professional editor and translator [[Bruce Stafford]]. The most up to date revised version of Codex Oera Linda can be navigated through this [[English Translations\|table of contents]], either in the original order, or in a more chronological reading order.
	<gallery>		<gallery>

Chronologieonderzoek — kernvraag en onderzoeksplan

Jan — Sat, 10 Oct 2026 07:07:26 GMT

Chr-Q summary and plan

New page

''Dit artikel vormt het uitgangspunt voor een doorlopend onderzoek naar de historische chronologie, de tijdrekening van het Oera Linda-boek en de overlevering van oude geschriften. Zowel de centrale onderzoeksvraag als het onderzoeksplan zijn voorlopig en zullen op grond van nieuwe inzichten, bronnen en bevindingen voortdurend worden verfijnd.''

== Aanleiding ==

De gangbare historische chronologie wordt doorgaans als een vaststaand kader gehanteerd. Gebeurtenissen, personen en teksten uit de oudheid en de vroege middeleeuwen worden daarin aan specifieke eeuwen of jaartallen verbonden. Minder vanzelfsprekend is hoe deze dateringen tot stand zijn gekomen, welke bronnen eraan ten grondslag liggen en in hoeverre zij onafhankelijk bevestigd kunnen worden.

Het Oera Linda-boek biedt een eigen chronologisch raamwerk, waarin gebeurtenissen worden gedateerd ten opzichte van een oude tijdrekening. De verhouding tussen deze interne chronologie en de algemeen aanvaarde geschiedenis roept vragen op die verder reiken dan de interpretatie van het manuscript alleen.

Daarnaast verdient de overlevering van historische teksten aandacht. Veel geschriften uit de oudheid en vroege middeleeuwen zijn uitsluitend bekend uit latere afschriften of gedrukte uitgaven. Daarbij moet onderscheid worden gemaakt tussen de ouderdom van een beschreven gebeurtenis, de oorspronkelijke samenstelling van een tekst en de oudste nog bestaande getuige ervan.

== Centrale onderzoeksvraag ==

'''In hoeverre is de gangbare chronologie van de oudheid en de vroege middeleeuwen onafhankelijk controleerbaar, en kan een reconstructie van de tijdrekening in het Oera Linda-boek bijdragen aan een beter onderbouwde datering van historische gebeurtenissen, personen en teksten?'''

Hieruit volgt een fundamentelere vraag:

'''In welke mate berust onze historische tijdlijn op onafhankelijk bevestigde gegevens, en in welke mate op dateringen en interpretaties die door opeenvolgende generaties geleerden zijn overgenomen of aangepast?'''

Het onderzoek vertrekt niet vanuit de aanname dat de conventionele chronologie onjuist is, noch vanuit de veronderstelling dat de chronologie van het Oera Linda-boek noodzakelijk juist moet zijn. Beide worden kritisch onderzocht.

== Voorlopig onderzoeksplan ==

=== 1. Inventarisatie van chronologische aannames en bronnen ===

Verzamel de belangrijkste dateringen en chronologische beweringen uit de bestaande literatuur en de relevante artikelen op deze wiki.

Onderzoek waarop iedere datering berust: oorspronkelijke documenten, latere afschriften, gedrukte uitgaven, astronomische berekeningen, archeologische vondsten of moderne interpretaties.

Maak onderscheid tussen rechtstreeks aantoonbare gegevens, afgeleide conclusies en hypothesen.

''Beoogd resultaat: een bronnenregister met herkomst, zekerheid en mogelijke afhankelijkheden.''

=== 2. Reconstructie van de interne Oera Linda-chronologie ===

Reconstrueer de chronologie van het Oera Linda-boek aanvankelijk zonder deze aan de christelijke jaartelling te koppelen.

Gebruik daarvoor de onderlinge tijdsafstanden, leeftijden, generaties, regeringsperioden en expliciete dateringen in de tekst.

Besteed bijzondere aandacht aan de Aldlandrekening, de Slag bij Medeasblik, de periode zonder Volksmoeder, de Adela-periode en de verhouding tussen de dateringen van Hidde en Liko.

Leg interne tegenstrijdigheden en mogelijke tekstuele of rekenkundige verklaringen afzonderlijk vast.

''Beoogd resultaat: een zelfstandige OL-tijdlijn met onzekerheidsmarges en gedocumenteerde tegenstrijdigheden.''

=== 3. Onderzoek naar historische synchronisatiepunten ===

Vergelijk gebeurtenissen en personen uit het Oera Linda-boek met beschrijvingen in klassieke, middeleeuwse en andere historische bronnen.

Onderzoek onder meer mogelijke verbanden met Alexander, Demetrius, Friso, Jes-us van Kasamier, de Friese geschiedenis en beschreven natuurrampen.

Beoordeel overeenkomsten niet uitsluitend op basis van namen, maar ook aan de hand van geografie, onderlinge volgorde, historische omstandigheden en tijdsafstanden.

Onderzoek tevens de ouderdom en onderlinge afhankelijkheid van de bronnen waarin deze parallellen voorkomen.

''Beoogd resultaat: een vergelijkingsmatrix met mogelijke chronologische ijkpunten.''

=== 4. Onderzoek naar tekstoverlevering en chronologische reconstructies ===

Bestudeer de geschiedenis van de overlevering, uitgave en datering van relevante historische teksten.

De ''Lex Frisionum'' vormt hiervoor een eerste testcase, met bijzondere aandacht voor de uitgave door Johannes Herold in 1557, de editie van Sibrandus Siccama in 1617 en de verhouding tot de vroegmoderne chronologie.

Onderzoek daarnaast de invloed van geleerden als Joseph Scaliger op de systematisering van de historische tijdrekening.

Maak daarbij onderscheid tussen aantoonbare redactionele ingrepen, veranderde interpretaties en eventuele aanwijzingen voor bewuste chronologische aanpassingen.

''Beoogd resultaat: een reconstructie van tekstoverlevering, redactiegeschiedenis en chronologische interpretatie.''

=== 5. Toetsing aan onafhankelijk bewijsmateriaal ===

Vergelijk de onderzochte dateringen met archeologische, geologische, astronomische en natuurwetenschappelijke gegevens.

Daarbij kunnen onder andere muntvondsten, inscripties, dendrochronologie, radiokoolstofdateringen en gedocumenteerde natuurrampen worden betrokken.

Onderzoek steeds hoe onafhankelijk deze gegevens zijn van de historische chronologie die ermee wordt getoetst.

Neem ook gegevens op die tegen een voorgestelde alternatieve datering pleiten. Een hypothese wordt pas sterker wanneer zij serieuze tegenproeven doorstaat.

''Beoogd resultaat: een verzameling onafhankelijke tijdankers, inclusief hun nauwkeurigheid en beperkingen.''

=== 6. Vergelijking van chronologische modellen en publicatie ===

Vergelijk de conventionele chronologie met alternatieve reconstructies, waaronder gedeeltelijke herdateringen en de mogelijkheid van grotere chronologische verschuivingen.

Beoordeel welk model de beschikbare gegevens het best verklaart, met zo weinig mogelijk aanvullende aannames.

Publiceer de bevindingen met verwijzingen naar primaire bronnen, expliciete onzekerheidsmarges en een helder onderscheid tussen feiten, interpretaties en hypothesen.

''Beoogd resultaat: een beargumenteerde en controleerbare chronologische reconstructie.''

== Werkwijze en voortschrijdend inzicht ==

Dit onderzoek heeft nadrukkelijk een open karakter.

De centrale onderzoeksvraag is bedoeld als vertrekpunt, niet als onveranderlijke formulering. Naarmate het onderzoek vordert, kunnen nieuwe deelvragen ontstaan, bestaande aannames vervallen en onverwachte verbanden zichtbaar worden.

Ook het zesdelige onderzoeksplan is voorlopig. De volgorde, afbakening en inhoud van de afzonderlijke stappen kunnen worden aangepast wanneer nieuwe bronnen of bevindingen daartoe aanleiding geven.

Het onderzoek kan bovendien uitwijzen dat sommige vragen niet beantwoord kunnen worden met het beschikbare materiaal. Ook dat is een relevante uitkomst.

Het doel is niet om een vooraf gekozen chronologische theorie te bevestigen, maar om zo nauwkeurig mogelijk vast te stellen wat bekend is, waarop die kennis berust en waar ruimte bestaat voor herinterpretatie.

'''Zowel de kernvraag als het onderzoeksplan zullen daarom gedurende het onderzoek steeds verder worden verfijnd.''' Belangrijke wijzigingen en de redenen daarvoor kunnen op de overlegpagina of in de bewerkingsgeschiedenis worden vastgelegd.

== Uitgangspunten en verwante artikelen ==

De volgende drie artikelen vormen het voorlopige vertrekpunt van dit onderzoek. Zij benaderen het chronologische vraagstuk vanuit verschillende invalshoeken en bevatten zowel bronnenmateriaal als hypothesen die nader onderzocht moeten worden.

=== [[Chronologie]] ===

Dit artikel stelt de betrouwbaarheid van de gangbare historische tijdrekening ter discussie. Bijzondere aandacht gaat uit naar de totstandkoming van de chronologie van de oudheid en vroege middeleeuwen, de rol van vroegmoderne geleerden en de mogelijkheid dat bepaalde historische gebeurtenissen of teksten anders gedateerd moeten worden. Het artikel vormt daarmee de aanleiding om te onderzoeken welke onderdelen van onze historische tijdlijn onafhankelijk bevestigd kunnen worden.

=== [[TIDBIGRIP]] ===

Dit artikel onderzoekt het tijdsbegrip en de interne chronologie van het Oera Linda-boek. Centraal staat de vraag hoe de verschillende tijdsaanduidingen, gebeurtenissen en generaties zich tot elkaar verhouden, zonder de traditionele omzetting naar de christelijke jaartelling vooraf als uitgangspunt te nemen. Daarbij wordt onder meer de hypothese onderzocht dat bepaalde gebeurtenissen rond Alexander, Demetrius en Friso ongeveer 593 jaar later geplaatst zouden moeten worden dan gebruikelijk. Het artikel biedt aanknopingspunten voor een zelfstandige chronologische reconstructie.

=== [[1617 Lex Frisionum - discussie]] ===

Dit artikel richt zich op de tekstoverlevering van de ''Lex Frisionum'', een rechtsbron die traditioneel in de vroege middeleeuwen wordt geplaatst. De aandacht gaat vooral uit naar de gedrukte uitgaven van Johannes Herold (1557) en Sibrandus Siccama (1617), en naar de intellectuele omgeving waarin deze teksten werden bestudeerd en geïnterpreteerd. Het onderzoek roept vragen op over de verhouding tussen oorspronkelijke bronnen, latere redactie en vroegmoderne historische reconstructies. Daarmee vormt de ''Lex Frisionum'' een concrete testcase voor het bredere chronologieonderzoek.

=== Onderlinge samenhang ===

De drie artikelen vullen elkaar aan. ''Chronologie'' stelt de algemene betrouwbaarheid van het historische dateringskader ter discussie; ''TIDBIGRIP'' biedt een mogelijke alternatieve reconstructie vanuit het Oera Linda-boek; en de discussie over de ''Lex Frisionum'' onderzoekt aan een concreet voorbeeld hoe historische teksten en hun dateringen zijn overgeleverd.

De artikelen worden niet beschouwd als bewijs voor een vooraf vastgestelde theorie, maar als uitgangspunten voor systematisch bronnenonderzoek. Hun bevindingen, aannames en hypothesen zullen gedurende het onderzoek kritisch worden getoetst en waar nodig herzien.

----

''Status: voorlopig onderzoeksvoorstel — 10 oktober 2026.''

[[Category:Studies NL]]
[[Category:Chronologie]]

The Frisian Codex III - Aankondiging

Jan — Fri, 09 Oct 2026 08:39:08 GMT

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	~~```mediawiki~~		{{DISPLAYTITLE:The Frisian Codex III — De zomer van ’26}}[[File:Frisian_Codex_III_Filmset.jpg\|thumb\|center\|900px\|Een denkbeeldige filmset van ''The Frisian Codex'', met Paul Verhoeven en Jan Ott. AI-gegenereerde illustratie, 2026.]]
	{{DISPLAYTITLE:The Frisian Codex III — De zomer van ’26}}

	[[File:Frisian_Codex_III_Filmset.jpg\|thumb\|center\|900px\|Een denkbeeldige filmset van ''The Frisian Codex'', met Paul Verhoeven en Jan Ott. AI-gegenereerde illustratie, 2026.]]

	'''The Frisian Codex III — De zomer van ’26'''		'''The Frisian Codex III — De zomer van ’26'''
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	'''Wordt vervolgd.'''		'''Wordt vervolgd.'''

	~~<!-- ZICHTBARE CATEGORIEËN -->~~
	~~[[Category:The Frisian Codex]]~~
	~~[[Category:Literary works]]~~
	~~[[Category:Creative projects]]~~

	~~<!-- VERZAMELINGEN / TOEKOMSTIGE VERBORGEN CATEGORIEËN -->~~
	[[Category:FC - Part III]]		[[Category:FC - Part III]]
	[[Category:FC - Fictional documents]]		[[Category:FC - Fictional documents]]
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	[[Category:FC - Film concepts]]		[[Category:FC - Film concepts]]
	[[Category:FC - Announcements]]		[[Category:FC - Announcements]]
	[[Category:Jan Ott - Creative works]]		[[Category:Jan Ott - Creative works]]<!-- ZICHTBARE CATEGORIEËN -->
	~~```~~		[[Category:The Frisian Codex]]
			[[Category:Literary works]]
			[[Category:Creative projects]]
			<!-- VERZAMELINGEN / TOEKOMSTIGE VERBORGEN CATEGORIEËN -->

File:Frisian Codex III Filmset.jpg

Jan — Thu, 08 Oct 2026 15:38:31 GMT

Jan uploaded File:Frisian Codex III Filmset.jpg

New page

Frisian Codex III Filmset

The Frisian Codex III - Aankondiging

Jan — Thu, 08 Oct 2026 15:36:25 GMT

Aankondiging

New page

```mediawiki
{{DISPLAYTITLE:The Frisian Codex III — De zomer van ’26}}

[[File:Frisian_Codex_III_Filmset.jpg|thumb|center|900px|Een denkbeeldige filmset van ''The Frisian Codex'', met Paul Verhoeven en Jan Ott. AI-gegenereerde illustratie, 2026.]]

'''The Frisian Codex III — De zomer van ’26'''

''Aankondiging — oktober 2026''

Na deel I, verteld door Dr. Watson, en deel II, geschreven vanuit het perspectief van Willem Oltmans, is een derde deel van ''The Frisian Codex'' in voorbereiding.

Het verhaal maakt daarin een sprong naar de zomer van 2026.

== Een onverwachte ontdekking ==

De Jonge Jan, die in deel II werd geïntroduceerd, ontdekt onverwacht een bestand op zijn computer. Hij kan zich niet herinneren het daar zelf te hebben geplaatst.

Wanneer hij het opent, vindt hij drie opmerkelijke documenten:

* '''Frisian Codex I-II''' — het verhaal dat de lezer inmiddels kent.
* '''Een brief in de Fryas-taal''', ondertekend met de raadselachtige naam '''JFKJA ENOCHIS'''.
* '''Een brief van een notaris uit Utrecht'''.

Wie heeft deze bestanden op zijn computer gezet? Waarom krijgt juist hij ze? Wie is JFKJA ENOCHIS?

En wat heeft een Utrechtse notaris te maken met een geschiedenis die via [[Cornelis Over de Linden]], [[Jan G. Ottema]], Sherlock Holmes en Willem Oltmans uiteindelijk bij de Jonge Jan terechtkomt?

Daar begint ''The Frisian Codex III''.

== De zomer van ’26 ==

Maar niet meteen.

Jan bekijkt de bestanden en beseft dat hij aan iets nieuws — en vermoedelijk omvangrijks — kan beginnen.

Vervolgens neemt hij een verstandig besluit:

'''Eerst genieten van de zomer van 2026.'''

De doden hebben bijna twee eeuwen gewacht.

Die paar weken kunnen er ook nog wel bij.

== Van boek naar film? ==

De afbeelding bovenaan deze pagina is een speelse vooruitblik op een mogelijke verfilming van ''The Frisian Codex''.

Op de denkbeeldige filmset zien we regisseur Paul Verhoeven en [[Jan Ott]], terwijl op de achtergrond een scène rond het sterfbed van [[Jan G. Ottema]] wordt opgenomen.

De historische en hedendaagse verhaallijnen komen hier letterlijk samen.

De afbeelding is fictief en met AI vervaardigd. Zij suggereert geen daadwerkelijke betrokkenheid van Paul Verhoeven bij een filmproductie.

== Achtergrond ==

''The Frisian Codex'' is een historische mysterieserie waarin fictie en gedocumenteerde geschiedenis worden verweven.

De drie delen hebben verschillende vertelperspectieven:

* '''Deel I''' — Dr. John H. Watson, de metgezel van Sherlock Holmes.
* '''Deel II''' — Willem Oltmans, die terugblikt op zijn ontmoetingen, herinneringen en ontdekkingen.
* '''Deel III''' — De Jonge Jan, die in 2026 onverwacht met documenten uit het verleden wordt geconfronteerd.

Historische personen, documenten en gebeurtenissen vormen de achtergrond van een fictief verhaal. De serie pretendeert niet dat alle beschreven ontmoetingen en gebeurtenissen daadwerkelijk hebben plaatsgevonden.

== Zie ook ==

* [[Jan Ott]]
* [[Jan G. Ottema]]
* [[Cornelis Over de Linden]]
* [[Leendert F. Over de Linden]]
* [[Brieven Ottema]]
* [[Bibliografie Oera Linda]]

== Publicatie ==

'''Status:''' In voorbereiding.

'''Aankondiging:''' Oktober 2026.

'''Wordt vervolgd.'''


[[Category:The Frisian Codex]]
[[Category:Literary works]]
[[Category:Creative projects]]


[[Category:FC - Part III]]
[[Category:FC - Fictional documents]]
[[Category:FC - Visual development]]
[[Category:FC - Film concepts]]
[[Category:FC - Announcements]]
[[Category:Jan Ott - Creative works]]
```

Test new EN00b.01 Liko

Jan — Tue, 06 Oct 2026 09:20:59 GMT

test chapter page

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<div class="ol-passage-header" lang="en">
'''<big>Liko Ovira-Linda</big>'''

''Letters of Instruction · B · passage b.01 · manuscript page 00b''

{| class="wikitable"
! scope="row" | Work
| Codex Oera Linda
|-
! scope="row" | Text type
| English translation
|-
! scope="row" | Translation
| [[Jan Ott|Jan Ott]], 2026
|-
! scope="row" | Passage reference
| b.01 — manuscript page 00b, starting at line 1
|-
! scope="row" | Shared passage ID (prototype)
| <code>OL:00b.01</code>
|-
! scope="row" | Source text
| [[FS00b.01 LIKO|Edited Fryas: LIKO]]
|-
! scope="row" | Manuscript and transcription
| [[00a-00b|Manuscript images and raw transcription (00a–00b)]] · [[00b-e|Edited transcription of page 00b]]
|-
! scope="row" | Other languages
| [[DE00b.01 Liko|Deutsch]] · [[ES00b.01 Liko|Español]] · [[FY00b.01 Liko|Frysk]] · [[NL00b.01 Liko|Nederlands]] · [[NO00b.01 Liko|Norsk]]
|}

'''Go to:''' [[#Translation|Translation]] · [[#Translator's notes|Translator's notes]] · [[#Continue reading|Continue reading]] · [[#Earlier English translation|Earlier English translation]]
</div>

== Translation ==
<span id="Ott_2026"></span>
''Ott 2026. Note numbers link to commentary below the translation.''

<div class="ol-translation" lang="en">
'''[[00b|b.01 [00b]]]''' My dear heirs,

For our beloved ancestors’ sake, and for the sake of our precious freedom, a thousand times I bid you — dearest<ref name="liko-1" /> — never to let the eyes of a papist stray across these writings.<ref name="liko-2" />

They utter sweet words, but they subtly distort all that concerns us Fryas. To gain rich endowments,<ref name="liko-3" /> they collaborate with the puppet kings.<ref name="liko-4" /> These know that we are their greatest enemies because we dare speak to their people of freedom, justice, and the obligations of nobility. Thus, they make certain to obliterate all traces of our ancestral heritage and what is left of our morals.<ref name="liko-5" />

My dear ones! I have visited their palace.<ref name="liko-6" /> If Wralda allows, and if we fail to make ourselves strong, they will exterminate us all.

Written in Liudwerd, year eight hundred and three in Christian understanding.<ref name="liko-7" />

Liko, surnamed Ovira-Linda.<ref name="liko-8" />

</div>

== Translator's notes ==
<span id="Notes"></span>
''These notes explain translation choices and offer linguistic or historical interpretation. They are commentary, distinct from the translated manuscript text.''

<div class="ol-translator-notes" lang="en">
<references>
<ref name="liko-1">Dear ... beloved ... precious ... dearest — in original all <span class="fryas">LJAWA/-E</span> (cognates Dutch/German: lieve/liebe).</ref>
<ref name="liko-2">papist (<span class="fryas">PÁPE.KAPPE</span>) — lit.: ''priest-cloak''; likely used as an invective, reducing the subject to an external characteristic. Possibly also ''friend of the clergy''; see ''keppe'' in Dictionary of the Dutch language ([https://gtb.ivdnt.org/iWDB/search?actie=article&wdb=WNT&id=A009623&lemmodern=keppe&domein=0&conc=true WNT]). </ref>
<ref name="liko-3">endowments (<span class="fryas">PREBENDNE</span>) — a ''prebend'' is a stipend paid to a clergyman in the service of the Church.</ref>
<ref name="liko-4">puppet kings (<span class="fryas">POPPA KENINGGAR</span>) — i.e., figureheads loyal to or controlled by hidden powers, like marionettes. The West-Frisian invective ''poepe'' and even Dutch ''poep'' (English: poop) may have been derived from this use of the word.</ref>
<ref name="liko-5">morals (<span class="fryas">SÉDUM</span>) — Dutch/German: zeden/Sitten; <span class="fryas">SÉDUM</span> or <span class="fryas">SÉDA</span> can also mean ''seeds''.</ref>
<ref name="liko-6">Rulers '''[from dubious sources]''' at the time would have been: Hamacarus, Bishop of Utrecht (no historical records other than his name); Charlemagne, who would have subdued the Frisians after a three-year war (783-785); and Leo III, Pope of Rome.</ref>
<ref name="liko-7">See note about dating in [[EN00a.01 Hidde|previous chapter]]. [Add note about year 781, the traditional year of the Frisians’ Christianization.]</ref>
<ref name="liko-8">Ovira-Linda (<span class="fryas">OVIRA.LINDA</span>) — a variety of ''Oera Linda''; see note at '''[[EN00a.01 Hidde|a.01]]'''.</ref>
</references>
</div>

== Continue reading ==
<span id="Continue_Reading"></span>
'''Manuscript order:'''
* Previous: [[EN00a.01 Hidde|Hidde Oera-Linda]]
* Next: [[EN001.01 Assembly|Assembly in Disarray]]

'''Alternative reading order:'''
* Previous: [[EN00a.01 Hidde|Hidde Oera-Linda]]
* Next: [[EN047.06 Before|EN047.06 Before]]

[[English Translations|English chapter overview]] · [[Chapter structure|Explanation of chapter references]]

== Earlier English translation ==
<span id="Other_English_translations"></span>
[[AB Sandbach|Sandbach 1876 — chapters A and B]]


<span id="In_other_languages"></span>

Test new Main Page

Jan — Tue, 06 Oct 2026 09:08:27 GMT

test

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<div class="ol-main-intro">
'''Oera Linda Wiki'''

A guide to the Oera Linda manuscript, its language, translations and research.

Oera Linda is a manuscript written in a language known here as Fryas. This wiki brings together manuscript images, transcriptions, translations, historical documents and studies. Begin with the original manuscript, read in your preferred language, or explore the sources and research.

'''Start here:''' [[#Read Oera Linda|Read the text]] · [[#View the manuscript|View the manuscript]] · [[#Sources and research|Explore the research]]
</div>

== Read Oera Linda ==
Read by chapter in Fryas or choose a translation. Fryas is the language of the manuscript; Frysk is a modern Frisian translation.

* '''[[FRYAS TOBIRÉD|Fryas]]''' — edited transcription, Ott 2026
* '''[[English Translations|English]]''' — Ott 2026
* '''[[Nederlandse Vertalingen|Nederlands]]''' — Ott 2026; also available in [[Volgorde 3|Ott's recommended reading order]]
* '''[[Deutsche Übersetzungen|Deutsch]]''' — Stafford and Wallis; partly available
* '''[[:Category:Spanish Translation|Español]]''' — Plumas 2026
* '''[[:Category:Traductions en français|Français]]''' — Sixma van Heemstra 1972; partly available
* '''[[:Category:Fryske oersetting|Frysk]]''' — Bosman; partly available
* '''[[Norsk Oversettelse|Norsk]]''' — Lien 2015

[[Old translations|Explore earlier translations]] by Ottema, Sandbach, Wirth and Overwijn.

== View the manuscript ==
Use the manuscript images to examine the source, alongside either form of transcription.

* '''[[:Category:Ms pages with raw transcription|Manuscript images and raw transcription]]''' — follow the manuscript's line layout.
* '''[[:Category:Ms pages with edited transcription|Manuscript images and edited transcription]]''' — consult the text in its edited form.

For reading by chapter, use the [[FRYAS TOBIRÉD|edited Fryas text]]. For an explanation of chapter references, see [[Chapter structure]].

== Compare text and translations ==
Start with a chapter in [[English Translations|English]], [[Nederlandse Vertalingen|Nederlands]] or [[FRYAS TOBIRÉD|Fryas]]. Follow its manuscript and language links to check the original or consult another translation. Availability varies by passage and language.

'''Try a passage:''' [[EN00b.01 Liko|Liko Ovira-Linda — English translation]].

[[Chapter structure|Understand the passage references]] · [[Old translations|Consult earlier translations]]

== Explore the language ==
Investigate Fryas words, grammar and writing.

* '''[[:Category:Word Studies|Word studies]]''' — meanings, variants and linguistic comparisons.
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== People, places and history ==
Explore people involved in translating and researching Oera Linda, studies of locations, and historical chronology.

* '''[[:Category:Translators and researchers|Translators and researchers]]'''
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== Sources and research ==
Consult historical documents, correspondence, publications and interpretative studies.

* '''[[:Category:Logboek Oera Linda|Logboek Oera Linda, 1741–1871]]''' — Dutch documentary collection.
* '''[[Bibliografie Oera Linda|Bibliography, 1872 onwards]]'''
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* '''[[:Category:Briefwissellingen|Correspondence]]''' — Dutch collection.
* '''[[:Category:Studies NL|Studies and analyses]]''' — in Dutch.

== A guide to the material ==
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When quoting or using this wiki with AI, identify the passage, language and edition. Distinguish the codex text from a translator's note or a later study. The organisation of this wiki does not imply a conclusion about the manuscript's date or authenticity.

== About and community ==
[[Oera Linda Wiki:About|About this wiki]] · [[Special:RecentChanges|Recent changes]]

[https://oeralinda.org/ Oera Linda Foundation] · [https://fryskednis.blogspot.com/ Saved from the Flood blog] · [https://www.youtube.com/@OeraLinda Oera Linda on YouTube] · [https://forum.oeralinda.org/ Oera Linda Forum] · [https://x.com/otharus Jan Ott on X]

Main Page

Jan — Tue, 06 Oct 2026 08:04:38 GMT

introductie

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	<div id="mp-welcomecount">		<div id="mp-welcomecount">
	<div id="mp-welcome"><h1>Welcome to ''fryas.net'' / the [[Oera_Linda_Wiki:About\|Oera Linda Wiki]]</h1>,</div>		<div id="mp-welcome"><h1>Welcome to ''fryas.net'' / the [[Oera_Linda_Wiki:About\|Oera Linda Wiki]]</h1>,</div>
	<div id="mp-free">the ~~main online source about~~ Oera Linda, since 2022</div>		<div id="mp-free">Oera Linda Wiki is a research and reference resource for the Oera Linda manuscript. It contains scans, transcriptions, translations, historical sources and research material. Start by reading the text, viewing the original manuscript, or exploring the research database. Online since 2022.</div>
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EN056.21 Tunis

Jan — Sat, 03 Oct 2026 10:01:26 GMT

remove pharao reference

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	Voyaging along the coast like this, they arrived at the colony of Kaedik (Gadir, Cádiz), so called because its harbor was formed by a stone pier (‘quay-dyke’). Here they purchased all manner of supplies, but Tutia the burgmaid would not allow them to settle there.		Voyaging along the coast like this, they arrived at the colony of Kaedik (Gadir, Cádiz), so called because its harbor was formed by a stone pier (‘quay-dyke’). Here they purchased all manner of supplies, but Tutia the burgmaid would not allow them to settle there.

	When they were ready to depart, a dispute broke out between them. Tunis wanted to enter the strait of the Middle Sea in order to go and sail in the service of the rich king of the Egyptian lands,~~<ref>In 2000 BCE this would have been Mentuhotep III of the Eleventh dynasty.</ref>~~ as he had done before. But Inka said he had had enough of all Finda’s folk. Inka thought that a high-lying part of Atland might possibly remain as an island, where he and his people could live in peace. Thus, as the two kinsmen could not agree, Tunis went and planted a red flag on the beach, and Inka a blue one. Then everyone was able to choose whom he wanted to follow and, amazingly, Inka — who was loath to serve the kings of Finda’s folk — was chosen by most Finns and Magyars. When they had counted the crews and divided the ships accordingly, the fleets went their separate ways.		When they were ready to depart, a dispute broke out between them. Tunis wanted to enter the strait of the Middle Sea in order to go and sail in the service of the rich king of the Egyptian lands, as he had done before. But Inka said he had had enough of all Finda’s folk. Inka thought that a high-lying part of Atland might possibly remain as an island, where he and his people could live in peace. Thus, as the two kinsmen could not agree, Tunis went and planted a red flag on the beach, and Inka a blue one. Then everyone was able to choose whom he wanted to follow and, amazingly, Inka — who was loath to serve the kings of Finda’s folk — was chosen by most Finns and Magyars. When they had counted the crews and divided the ships accordingly, the fleets went their separate ways.

	Of Nef-Tunis, accounts would later reach us. But of Nef-Inka, nothing more was ever heard.		Of Nef-Tunis, accounts would later reach us. But of Nef-Inka, nothing more was ever heard.

EN058.01 Tyrians

Jan — Sat, 03 Oct 2026 10:00:47 GMT

remove BCE note

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	'''[[058\|58.01 [058]]]''' Nef-Tunis sailed along the coast through the gates of the Middle Sea. When Atland sank, the shores of the Middle Sea had also been severely troubled. As a result, many people from Findasland — as well as many from Lydasland — came to our Hither and Far Greeklands. In turn, many of our folk moved to Lydasland. That all resulted in the loss of the mother’s rule over the Hither and Far Greeklands. Tunis was aware of this and sought therefore to choose a good harbor from which he could sail in service of the rich princes. But, as his fleet and his folk looked so tattered, the coastal residents thought they were pirates, and thus they were repelled everywhere.		'''[[058\|58.01 [058]]]''' Nef-Tunis sailed along the coast through the gates of the Middle Sea. When Atland sank, the shores of the Middle Sea had also been severely troubled. As a result, many people from Findasland — as well as many from Lydasland — came to our Hither and Far Greeklands. In turn, many of our folk moved to Lydasland. That all resulted in the loss of the mother’s rule over the Hither and Far Greeklands. Tunis was aware of this and sought therefore to choose a good harbor from which he could sail in service of the rich princes. But, as his fleet and his folk looked so tattered, the coastal residents thought they were pirates, and thus they were repelled everywhere.

	Then, at last, they arrived at the Phoenician coast. That was 193 years after Atland sank.~~<ref>Circa 2000 BCE. [note to be changed]</ref>~~ Nearby the coast, they found an island with two deep bays, so that it looked like three islands. On the middlemost, they set up their refuge, and later they built a burg wall around it. When they wanted to give it a name, there was disagreement between them. Some wanted to call it Fryasburg, others Nef-Tunia; but the Magyars and the Finns pleaded it should be called Týr’s Burg. Týr was the name of one of their gods, and it was on his annual day that they had '''[[059\|[059]]]''' landed. In return, they would forever recognize Tunis as their king. Tunis allowed himself to be persuaded, and the others had no desire to fight over the matter.		Then, at last, they arrived at the Phoenician coast. That was 193 years after Atland sank. Nearby the coast, they found an island with two deep bays, so that it looked like three islands. On the middlemost, they set up their refuge, and later they built a burg wall around it. When they wanted to give it a name, there was disagreement between them. Some wanted to call it Fryasburg, others Nef-Tunia; but the Magyars and the Finns pleaded it should be called Týr’s Burg. Týr was the name of one of their gods, and it was on his annual day that they had '''[[059\|[059]]]''' landed. In return, they would forever recognize Tunis as their king. Tunis allowed himself to be persuaded, and the others had no desire to fight over the matter.

	When they were well settled, they sent some elder navigators and Magyars ashore and onward to the city of Sidon. But, at first, the coast-dwellers wanted nothing to do with them, saying: “You are drifters from afar, whom we cannot abide.” When our people offered to sell them our iron weapons, however, things all turned out well. They were also very interested in our amber, and the demand for it was endless. Tunis, who was a shrewd one, declared that he had no more iron weapons or amber. Then the merchants came and urged him to give them twenty ships, all of which they would fill with the finest goods; and they would provide him as many rowers as he required. He permitted twelve ships to be laden with wine, honey, and leather goods, including bridles and saddles mounted in gold, the likes of which had never before been seen.		When they were well settled, they sent some elder navigators and Magyars ashore and onward to the city of Sidon. But, at first, the coast-dwellers wanted nothing to do with them, saying: “You are drifters from afar, whom we cannot abide.” When our people offered to sell them our iron weapons, however, things all turned out well. They were also very interested in our amber, and the demand for it was endless. Tunis, who was a shrewd one, declared that he had no more iron weapons or amber. Then the merchants came and urged him to give them twenty ships, all of which they would fill with the finest goods; and they would provide him as many rowers as he required. He permitted twelve ships to be laden with wine, honey, and leather goods, including bridles and saddles mounted in gold, the likes of which had never before been seen.

EN131.26 Brokmen

Jan — Sat, 03 Oct 2026 09:05:04 GMT

eliminate ambiguity

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	When a child is born, the family gathers and prays to Frya that she may send her maidens to bless the child. When they have prayed, '''[[133\|[133]]]''' no one may move or make a sound. If the child cries and persists for a while, it is a bad omen and the mother is suspected of adultery. I have seen terrible consequences from that! If the child sleeps, it means that the maiden spirits have come. If it also smiles, the maidens have promised it good luck.		When a child is born, the family gathers and prays to Frya that she may send her maidens to bless the child. When they have prayed, '''[[133\|[133]]]''' no one may move or make a sound. If the child cries and persists for a while, it is a bad omen and the mother is suspected of adultery. I have seen terrible consequences from that! If the child sleeps, it means that the maiden spirits have come. If it also smiles, the maidens have promised it good luck.

	~~They invariably~~ believe in ~~vengeful ghosts~~, witches, sorcerers, huldermen, and elves ~~— as if they stemmed from the Finns~~.<ref>huldermen (<span class="fryas">ULDERMANKES</span>) — see ''[[wikipedia:Hulder\|hulder]]'' from Scandinavian folklore; compare “... whispered about spooks, wight women, and huldermen, like the Danes” in '''[[EN205.01 Idolatry\|205.01]]'''.</ref>		As if they were come from the Finns, they ever believe in evil spirits, witches, sorcerers, huldermen, and elves.<ref>huldermen (<span class="fryas">ULDERMANKES</span>) — see ''[[wikipedia:Hulder\|hulder]]'' from Scandinavian folklore; compare “... whispered about spooks, wight women, and huldermen, like the Danes” in '''[[EN205.01 Idolatry\|205.01]]'''.</ref>

	Herewith I will end, and I think I have written more than any of my ancestors.		Herewith I will end, and I think I have written more than any of my ancestors.

EN205.01 Idolatry

Jan — Sat, 03 Oct 2026 09:04:18 GMT

note

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	Reintia had already returned and went angrily to Prontlik, the mother at Texland, to report what was happening. Prontlik responded by sending messengers to all corners of the land, declaring that Askar was given over to idolatry. Askar feigned indifference, but, without warning, a '''[[206\|[206]]]''' fleet came in from Hals. In the night, the maidens were driven out of the burg and, by morning, only a smoldering heap remained. Prontlik and Reintia came to me for shelter. When later I weighed the matter in my mind, it seemed to me that this could bode ill for my country. Therefore, we forged a plot together which might benefit us all. This is what we did:		Reintia had already returned and went angrily to Prontlik, the mother at Texland, to report what was happening. Prontlik responded by sending messengers to all corners of the land, declaring that Askar was given over to idolatry. Askar feigned indifference, but, without warning, a '''[[206\|[206]]]''' fleet came in from Hals. In the night, the maidens were driven out of the burg and, by morning, only a smoldering heap remained. Prontlik and Reintia came to me for shelter. When later I weighed the matter in my mind, it seemed to me that this could bode ill for my country. Therefore, we forged a plot together which might benefit us all. This is what we did:

	In the middle of the thicket wood to the east of Liudwerd is our refuge;<ref>‘thicket wood’ (<span class="fryas">KRÍLWALD</span>) — if this refers to the [https://en.wikipedia.org/wiki/Creil_Woods Creil Woods], Liudwerd may have been where (the current shoal in the Wadden Sea) [https://wadvaarders.nl/texel-om-de-lutjeswaard Lutjeswaard] is; compare '''[[EN085.12 Medeasblik\|87.06]]''' and '''[[EN095.20 Eulogy\|96.31]]'''.</ref> our bastion, which can only be reached by a maze-like path. In this stronghold, I had long ago placed young guards, all of whom had a potent dislike for Askar and kept all other folk at a distance. And even amongst our own people, it also came to pass that many women — and even men — whispered about spooks, wight women, and huldermen, like the Danes.<ref>Compare [[EN131.26 Brokmen\|'''131.26''']] ~~“They invariably~~ believe in evil ~~ghosts~~, witches, sorcerers, huldermen, and elves ~~— as if they stemmed from the Finns~~.”</ref> Askar had used all of this foolishness to his advantage. And now we, too, intended to do the same — to our advantage. On a dark night, I brought the burgmaids to the bastion, whereupon they went about with their maidens to haunt the maze of paths dressed in white cloth, so that thereafter none dared come there again.		In the middle of the thicket wood to the east of Liudwerd is our refuge;<ref>‘thicket wood’ (<span class="fryas">KRÍLWALD</span>) — if this refers to the [https://en.wikipedia.org/wiki/Creil_Woods Creil Woods], Liudwerd may have been where (the current shoal in the Wadden Sea) [https://wadvaarders.nl/texel-om-de-lutjeswaard Lutjeswaard] is; compare '''[[EN085.12 Medeasblik\|87.06]]''' and '''[[EN095.20 Eulogy\|96.31]]'''.</ref> our bastion, which can only be reached by a maze-like path. In this stronghold, I had long ago placed young guards, all of whom had a potent dislike for Askar and kept all other folk at a distance. And even amongst our own people, it also came to pass that many women — and even men — whispered about spooks, wight women, and huldermen, like the Danes.<ref>Compare [[EN131.26 Brokmen\|'''131.26''']] “As if they were come from the Finns, they ever believe in evil spirits, witches, sorcerers, huldermen, and elves.”</ref> Askar had used all of this foolishness to his advantage. And now we, too, intended to do the same — to our advantage. On a dark night, I brought the burgmaids to the bastion, whereupon they went about with their maidens to haunt the maze of paths dressed in white cloth, so that thereafter none dared come there again.

	When Askar thought that he had all in his grip, he allowed the Magyars — under various names — to travel throughout '''[[207\|[207]]]''' his states. And, except in Greanega and my state, they were nowhere gainsaid.		When Askar thought that he had all in his grip, he allowed the Magyars — under various names — to travel throughout '''[[207\|[207]]]''' his states. And, except in Greanega and my state, they were nowhere gainsaid.

English Translations

Jan — Fri, 02 Oct 2026 07:11:24 GMT

1617 Lex Frisionum - discussie

Jan — Thu, 24 Sep 2026 17:59:35 GMT

Herold was een invloedrijke fantast

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	[[File:Siccama1.jpg\|thumb\|voorblad met opdracht<ref>“Nobilissimo amplissimo consultissimo JD Francisco a Jongama, senatori provincialis curiae dignissimo observantiae & amicitiae testimonium — Autor dd [dat, dicat]”</ref> door auteur aan Frans van Jongema<ref>'''Frans van Jongema''', ''z.v. Agge Doekes van Walta alias Laes van Jongema'', begon 1602 aan studie rechten te Franeker, was vanaf 1614 raadsheer in het Hof van Friesland, trouwde 1621 en overleed 1640. Zijn rouwbord hangt in de kerk van Wommels. ([https://www.crugten.nl/Bestanden/Walta%20-%20Stb.pdf bron1]/[https://www.mpaginae.nl/Schwartzenberg/TetvGrovestins.htm bron2]/[https://wommels-hidaard.protestantsekerk.net/historie_wommels__hidaard___/ bron3])</ref> (verzameling [[Gerard J. van der Meij\|G.J. van der Meij]])]]		[[File:Siccama1.jpg\|thumb\|voorblad met opdracht<ref>“Nobilissimo amplissimo consultissimo JD Francisco a Jongama, senatori provincialis curiae dignissimo observantiae & amicitiae testimonium — Autor dd [dat, dicat]”</ref> door auteur aan Frans van Jongema<ref>'''Frans van Jongema''', ''z.v. Agge Doekes van Walta alias Laes van Jongema'', begon 1602 aan studie rechten te Franeker, was vanaf 1614 raadsheer in het Hof van Friesland, trouwde 1621 en overleed 1640. Zijn rouwbord hangt in de kerk van Wommels. ([https://www.crugten.nl/Bestanden/Walta%20-%20Stb.pdf bron1]/[https://www.mpaginae.nl/Schwartzenberg/TetvGrovestins.htm bron2]/[https://wommels-hidaard.protestantsekerk.net/historie_wommels__hidaard___/ bron3])</ref> (verzameling [[Gerard J. van der Meij\|G.J. van der Meij]])]]
	Discussie over ''Lex Frisionum sive Antiquae Frisiorum leges'' ~~(1617) geschreven door '''Sibrandus/ Sybren Siccama'''.~~<ref>Links: [https://archive.org/details/bub_gb_MOKTFUSuH0AC/mode/2up Origineel 1617]; [https://archive.org/details/lexfrisionum00richgoog/page/n10/mode/2up Heruitgave 1866] met toelichting door Karl von Richthofen/ Friesch Genootschap.</ref>		Discussie over ''Lex Frisionum sive Antiquae Frisiorum leges''<ref>Links: [https://archive.org/details/bub_gb_MOKTFUSuH0AC/mode/2up Origineel 1617]; [https://archive.org/details/lexfrisionum00richgoog/page/n10/mode/2up Heruitgave 1866] met toelichting door Karl von Richthofen/ Friesch Genootschap.</ref> in 1617 in druk uitgebracht door '''Siebrand Tjeerds Siccama''' (c.1570-1622), z.v. Tjeerd Klases Siccama en Aukje Gerlofs. [nadere gegevens volgen, m.n. over '''Johannes Basilius Herold''' (1514-1567). ''“Vlak nadat Herold de tekst in 1557 in zijn boek opnam, is het originele middeleeuwse manuscript volledig verloren gegaan.” ...'']

	== Kammeier 1940 ==		== Kammeier 1940 ==

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	Reintia had already returned and went angrily to Prontlik, the mother at Texland, to report what was happening. Prontlik responded by sending messengers to all corners of the land, declaring that Askar was given over to idolatry. Askar feigned indifference, but, without warning, a '''[[206\|[206]]]''' fleet came in from Hals. In the night, the maidens were driven out of the burg and, by morning, only a smoldering heap remained. Prontlik and Reintia came to me for shelter. When later I weighed the matter in my mind, it seemed to me that this could bode ill for my country. Therefore, we forged a plot together which might benefit us all. This is what we did:		Reintia had already returned and went angrily to Prontlik, the mother at Texland, to report what was happening. Prontlik responded by sending messengers to all corners of the land, declaring that Askar was given over to idolatry. Askar feigned indifference, but, without warning, a '''[[206\|[206]]]''' fleet came in from Hals. In the night, the maidens were driven out of the burg and, by morning, only a smoldering heap remained. Prontlik and Reintia came to me for shelter. When later I weighed the matter in my mind, it seemed to me that this could bode ill for my country. Therefore, we forged a plot together which might benefit us all. This is what we did:

	In the middle of the thicket wood to the east of Liudwerd is our refuge;<ref>‘thicket wood’ (<span class="fryas">KRÍLWALD</span>) — if this refers to the [https://en.wikipedia.org/wiki/Creil_Woods Creil Woods], Liudwerd may have been where (the current shoal in the Wadden Sea) [https://wadvaarders.nl/texel-om-de-lutjeswaard Lutjeswaard] is; compare '''[[EN085.12 Medeasblik\|87.06]]''' and '''[[EN095.20 Eulogy\|96.31]]'''.</ref> our bastion, which can only be reached by a maze-like path. In this stronghold, I had long ago placed young guards, all of whom had a potent dislike for Askar and kept all other folk at a distance. And even amongst our own people, it also came to pass that many women — and even men — whispered about spooks, wight women, and huldermen, like the Danes.<ref>Compare [[EN131.26 Brokmen\|'''131.26''']] ~~“They invariably~~ believe in evil ~~ghosts~~, witches, sorcerers, huldermen, and elves ~~— as if they stemmed from the Finns~~.”</ref> Askar had used all of this foolishness to his advantage. And now we, too, intended to do the same — to our advantage. On a dark night, I brought the burgmaids to the bastion, whereupon they went about with their maidens to haunt the maze of paths dressed in white cloth, so that thereafter none dared come there again.		In the middle of the thicket wood to the east of Liudwerd is our refuge;<ref>‘thicket wood’ (<span class="fryas">KRÍLWALD</span>) — if this refers to the [https://en.wikipedia.org/wiki/Creil_Woods Creil Woods], Liudwerd may have been where (the current shoal in the Wadden Sea) [https://wadvaarders.nl/texel-om-de-lutjeswaard Lutjeswaard] is; compare '''[[EN085.12 Medeasblik\|87.06]]''' and '''[[EN095.20 Eulogy\|96.31]]'''.</ref> our bastion, which can only be reached by a maze-like path. In this stronghold, I had long ago placed young guards, all of whom had a potent dislike for Askar and kept all other folk at a distance. And even amongst our own people, it also came to pass that many women — and even men — whispered about spooks, wight women, and huldermen, like the Danes.<ref>Compare [[EN131.26 Brokmen\|'''131.26''']] “As if they were come from the Finns, they ever believe in evil spirits, witches, sorcerers, huldermen, and elves.”</ref> Askar had used all of this foolishness to his advantage. And now we, too, intended to do the same — to our advantage. On a dark night, I brought the burgmaids to the bastion, whereupon they went about with their maidens to haunt the maze of paths dressed in white cloth, so that thereafter none dared come there again.

	When Askar thought that he had all in his grip, he allowed the Magyars — under various names — to travel throughout '''[[207\|[207]]]''' his states. And, except in Greanega and my state, they were nowhere gainsaid.		When Askar thought that he had all in his grip, he allowed the Magyars — under various names — to travel throughout '''[[207\|[207]]]''' his states. And, except in Greanega and my state, they were nowhere gainsaid.

← Older revision		Revision as of 09:11, 2 October 2026
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	The work you hold in your hands is a unique treasure.		The work you hold in your hands is a unique treasure.

	I hope this might eventually be recognized even among those who see reason to doubt the ~~manuscript's~~ origin story or historical authenticity.		I hope this might eventually be recognized even among those who see reason to doubt the manuscript’s origin story or historical authenticity.

	From the first time I read Codex Oera Linda, I have been unable to put it out of my mind or perform the usual order of operations: “note the useful information, set it aside, move on.” I find myself continually drawn, continually revisiting — always considering this time well spent and walking away with something new and valuable each time.		From the first time I read Codex Oera Linda, I have been unable to put it out of my mind or perform the usual order of operations: “note the useful information, set it aside, move on.” I find myself continually drawn, continually revisiting — always considering this time well spent and walking away with something new and valuable each time.
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	Evidence of a sprawling seagoing “empire” or confederacy of peoples — connecting much of the known world, engaging in robust oceanic trade and helping to spread several aspects of “civilization” as we know it today — is legion and, in my view, extremely convincing. And yet, the people at the center of this empire or confederacy have been little more than a gigantic looming question mark.		Evidence of a sprawling seagoing “empire” or confederacy of peoples — connecting much of the known world, engaging in robust oceanic trade and helping to spread several aspects of “civilization” as we know it today — is legion and, in my view, extremely convincing. And yet, the people at the center of this empire or confederacy have been little more than a gigantic looming question mark.

	A people that, though they certainly were not exclusively Trojan or Greek or Roman, Indian or Scythian or Iranian, seemed to have such an outsized impact on each of these. And yet, their story always seems to be told from the outside looking in, never in their own words written by their own hands — setting the stage for what may be one of ~~history's~~ greatest unsolved mysteries. I am not ready to state that this work is the definitive answer to this mystery, but there is no doubt of its potential as a compelling piece of evidence, worthy of very real and serious consideration. It is my hope that ~~Ott's~~ excellent translation<ref>Since 2022 a combined effort of Jan Ott and Bruce Stafford</ref> — greatly superior to previous efforts, from all I am able to discern — might help kickstart such earnest consideration.		A people that, though they certainly were not exclusively Trojan or Greek or Roman, Indian or Scythian or Iranian, seemed to have such an outsized impact on each of these. And yet, their story always seems to be told from the outside looking in, never in their own words written by their own hands — setting the stage for what may be one of history’s greatest unsolved mysteries. I am not ready to state that this work is the definitive answer to this mystery, but there is no doubt of its potential as a compelling piece of evidence, worthy of very real and serious consideration. It is my hope that Ott’s excellent translation<ref>Since 2022 a combined effort of Jan Ott and Bruce Stafford</ref> — greatly superior to previous efforts, from all I am able to discern — might help kickstart such earnest consideration.

	Although it so effectively fills in gaps and provides answers to some of the biggest outstanding questions with regard to the historical picture, its significance goes well beyond the purely historical. The manner in which Codex Oera Linda speaks to the nature and development of language, for example, speaks to deeper truths that transcend mere labels of fiction or nonfiction. And this is just one example of many such “essence” truths, of a simple and powerful sort, elegantly touched upon in the work, so many of which have been misplaced, forgotten or consciously set aside in this age of muddied and convoluted thinking.		Although it so effectively fills in gaps and provides answers to some of the biggest outstanding questions with regard to the historical picture, its significance goes well beyond the purely historical. The manner in which Codex Oera Linda speaks to the nature and development of language, for example, speaks to deeper truths that transcend mere labels of fiction or nonfiction. And this is just one example of many such “essence” truths, of a simple and powerful sort, elegantly touched upon in the work, so many of which have been misplaced, forgotten or consciously set aside in this age of muddied and convoluted thinking.
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	If elements of the work seem jarring to our modern sensibilities and prejudices, I suggest reading with a truly open mind — coupled with a recognition that many of our fashionable modes of thinking and looking at the world were largely formulated in such a short slice of recent time. We represent but the blink of an eye in contrast to the sum total of recorded history, and this practice of looking to the past and its leading personalities with self-assured condescension may be one we come to regret. Such timeless wisdom as one finds in Codex Oera Linda is vastly more important than the temporal products of our own modern minds, so prone to be carried away with themselves, so enamored with novelty, so prone to bend and sway with the prevailing political and cultural winds.		If elements of the work seem jarring to our modern sensibilities and prejudices, I suggest reading with a truly open mind — coupled with a recognition that many of our fashionable modes of thinking and looking at the world were largely formulated in such a short slice of recent time. We represent but the blink of an eye in contrast to the sum total of recorded history, and this practice of looking to the past and its leading personalities with self-assured condescension may be one we come to regret. Such timeless wisdom as one finds in Codex Oera Linda is vastly more important than the temporal products of our own modern minds, so prone to be carried away with themselves, so enamored with novelty, so prone to bend and sway with the prevailing political and cultural winds.

	It is said that complexity is the way of the intelligent and simplicity is the way of the wise. This work tells in simple yet fascinating detail the story of a deeply rooted, unswervingly noble and just people, for whom good conduct was far more than a performative facade for the sake of those looking on. Considering the consequences of ~~one's~~ actions seems to be intrinsic to their character and nature, the core of their individual and collective being. They seem to recognize this mindset as the necessary core of any nation or community seeking to stand the test of time — a recognition that makes the story of their eventual fall all the more powerful and telling, conveying profound and timely lessons.		It is said that complexity is the way of the intelligent and simplicity is the way of the wise. This work tells in simple yet fascinating detail the story of a deeply rooted, unswervingly noble and just people, for whom good conduct was far more than a performative facade for the sake of those looking on. Considering the consequences of one’s actions seems to be intrinsic to their character and nature, the core of their individual and collective being. They seem to recognize this mindset as the necessary core of any nation or community seeking to stand the test of time — a recognition that makes the story of their eventual fall all the more powerful and telling, conveying profound and timely lessons.

	Just as it was my privilege to create video productions on the topic,<ref>''Our Subverted History — The Oera Linda Book'', parts 5.1, 5.2, 5.3, released between September 2020 and March 2021 on various platforms: YouTube ([https://www.youtube.com/watch?v=rYT_WugMLoY [5.1]] \| [https://www.youtube.com/watch?v=XujB_NhKTy4 [5.2]] \| [https://www.youtube.com/watch?v=gvt5jJnMruc [5.3]]), Odysee ([https://odysee.com/@ashalogos:92/conspiracy-our-subverted-history-part-8:7 [5.1]] \| [https://odysee.com/@ashalogos:92/conspiracy-our-subverted-history-part-9:8 [5.2]] \| [https://odysee.com/@ashalogos:92/conspiracy-our-subverted-history,-part:1 [5.3]])</ref> it is equally so my privilege to write this foreword and to be able to work with an individual such as Jan Ott. Prudent, sober, insightful and gifted, we all owe him a sincere debt of gratitude for helping bring this work back into public consciousness, at long last.		Just as it was my privilege to create video productions on the topic,<ref>''Our Subverted History — The Oera Linda Book'', parts 5.1, 5.2, 5.3, released between September 2020 and March 2021 on various platforms: YouTube ([https://www.youtube.com/watch?v=rYT_WugMLoY [5.1]] \| [https://www.youtube.com/watch?v=XujB_NhKTy4 [5.2]] \| [https://www.youtube.com/watch?v=gvt5jJnMruc [5.3]]), Odysee ([https://odysee.com/@ashalogos:92/conspiracy-our-subverted-history-part-8:7 [5.1]] \| [https://odysee.com/@ashalogos:92/conspiracy-our-subverted-history-part-9:8 [5.2]] \| [https://odysee.com/@ashalogos:92/conspiracy-our-subverted-history,-part:1 [5.3]])</ref> it is equally so my privilege to write this foreword and to be able to work with an individual such as Jan Ott. Prudent, sober, insightful and gifted, we all owe him a sincere debt of gratitude for helping bring this work back into public consciousness, at long last.
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	This online edition of ''Codex Oera Linda'' — including an edited transcription in the original lettering system, translation into multiple languages, suggested alternative reading order, scans of all pages and explanatory notes — is intended to be a public resource. (Click Expand to open.)		This online edition of ''Codex Oera Linda'' — including an edited transcription in the original lettering system, translation into multiple languages, suggested alternative reading order, scans of all pages and explanatory notes — is intended to be a public resource. (Click Expand to open.)
	<div class="toccolours mw-collapsible mw-collapsed">		<div class="toccolours mw-collapsible mw-collapsed">
	The manuscript came to light in 1867, when it was first submitted for examination to the ''[https://koninklijkfriesgenootschap.nl/ Frisian Society]'' (''for the Practice of Frisian History, Antiquity and Linguistics'') in Leeuwarden, Friesland, by Cornelis Over de Linden, who claimed to have inherited the manuscript in 1848 from the estate of his grandfather Andries Over de Linden. Following his death in 1874, it was inherited by his son Leendert Over de Linden, who left it to his ~~brother's~~ grandson, Cornelis Over de Linden IV. The latter donated it in 1938 to the Frisian Provincial Library, now ''[https://www.tresoar.nl/ Tresoar]'' in Leeuwarden.		The manuscript came to light in 1867, when it was first submitted for examination to the ''[https://koninklijkfriesgenootschap.nl/ Frisian Society]'' (''for the Practice of Frisian History, Antiquity and Linguistics'') in Leeuwarden, Friesland, by Cornelis Over de Linden, who claimed to have inherited the manuscript in 1848 from the estate of his grandfather Andries Over de Linden. Following his death in 1874, it was inherited by his son Leendert Over de Linden, who left it to his brother’s grandson, Cornelis Over de Linden IV. The latter donated it in 1938 to the Frisian Provincial Library, now ''[https://www.tresoar.nl/ Tresoar]'' in Leeuwarden.

	The pages bear no watermarks, but waterlines are visible that appear similar to the characteristic lines of 12th century Spanish-Arabic paper. The page size is 291 mm x 210 mm, or 11.46 x 8.27 inches, except for the letters of instruction. The whole book likely consisted of bound quires (bundles of 24-26 bound pages), as indicated by the sewing holes and Over de ~~Linden's~~ statement that he had taken it apart.<ref>As cited from one of his diaries by Jensma (2004) ''De Gemaskerde God'', p. 305</ref> Twenty pages of the manuscript are missing between p. 168-189, two between p. 192-195 and an unknown number after p. 210, leaving a total of 190 pages.		The pages bear no watermarks, but waterlines are visible that appear similar to the characteristic lines of 12th century Spanish-Arabic paper. The page size is 291 mm x 210 mm, or 11.46 x 8.27 inches, except for the letters of instruction. The whole book likely consisted of bound quires (bundles of 24-26 bound pages), as indicated by the sewing holes and Over de Linden’s statement that he had taken it apart.<ref>As cited from one of his diaries by Jensma (2004) ''De Gemaskerde God'', p. 305</ref> Twenty pages of the manuscript are missing between p. 168-189, two between p. 192-195 and an unknown number after p. 210, leaving a total of 190 pages.

	A word on translation: a literal translation is not always the best reflection of the intended meaning. Some expressions make no sense in another language, while some words, although they have recognisable modern cognates, have a different meaning in the original. For example, at '''[[00a\|1.02]]''', <span class="fryas">BOKA</span> (''boka'') is obviously related to ''books'' — but modern books are usually printed, so ''writings'' or ''scriptures'' may better convey what was meant. There is scope for ambiguity in places; <span class="fryas">LIF</span> (''lif'') could be either ''body'' (Dutch: ''lijf'', German: ''Leib'') or ''life''. The latter translation was chosen after a review of other uses in context. <span class="fryas">KÉREN</span> (''kéren'', '''[[EN047.06 Before\|47.10]]''') means ''chosen/favoured'', but is also related to English ''corn'' (maize) and Dutch ''koren'' (grain: wheat, rye or barley). Since <span class="fryas">FOLK</span> (''folk'') is a key term in the work, it was generally left unchanged, although in some cases ''people'' is used. Proper names were translated or left unchanged, sometimes in a more familiar spelling.		A word on translation: a literal translation is not always the best reflection of the intended meaning. Some expressions make no sense in another language, while some words, although they have recognisable modern cognates, have a different meaning in the original. For example, at '''[[00a\|1.02]]''', <span class="fryas">BOKA</span> (''boka'') is obviously related to ''books'' — but modern books are usually printed, so ''writings'' or ''scriptures'' may better convey what was meant. There is scope for ambiguity in places; <span class="fryas">LIF</span> (''lif'') could be either ''body'' (Dutch: ''lijf'', German: ''Leib'') or ''life''. The latter translation was chosen after a review of other uses in context. <span class="fryas">KÉREN</span> (''kéren'', '''[[EN047.06 Before\|47.10]]''') means ''chosen/favoured'', but is also related to English ''corn'' (maize) and Dutch ''koren'' (grain: wheat, rye or barley). Since <span class="fryas">FOLK</span> (''folk'') is a key term in the work, it was generally left unchanged, although in some cases ''people'' is used. Proper names were translated or left unchanged, sometimes in a more familiar spelling.
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	: e. <u>[[025\|25.04]]</u> \| [[EN025.04 Security\|Security]]		: e. <u>[[025\|25.04]]</u> \| [[EN025.04 Security\|Security]]
	</div><div class=group">		</div><div class=group">
	'''F. ~~Minno's~~ Writings'''		'''F. Minno’s Writings'''
	: 1. Laws and Directives		: 1. Laws and Directives
	:: a. <u>[[026\|26.21]]</u> \| [[EN026.21 Peace\|Preventing War]]		:: a. <u>[[026\|26.21]]</u> \| [[EN026.21 Peace\|Preventing War]]
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	: 1. <u>[[079\|79.11]]</u> \| [[EN079.11 Denmarks\|The Denmarks]]		: 1. <u>[[079\|79.11]]</u> \| [[EN079.11 Denmarks\|The Denmarks]]
	: 2. Frana and the Magy		: 2. Frana and the Magy
	:: a. <u>[[082\|82.01]]</u> \| [[EN082.01 Frana\|~~Frana's~~ Prophecy]]		:: a. <u>[[082\|82.01]]</u> \| [[EN082.01 Frana\|Frana’s Prophecy]]
	:: b. <u>[[085\|85.12]]</u> \| [[EN085.12 Medeasblik\|Battle of Medeasblik]]		:: b. <u>[[085\|85.12]]</u> \| [[EN085.12 Medeasblik\|Battle of Medeasblik]]
	</div><div class="group">		</div><div class="group">
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	::b. <u>[[136\|136.08]]</u> \| [[EN136.08 Yesus\|Yesus of Kashmir]]		::b. <u>[[136\|136.08]]</u> \| [[EN136.08 Yesus\|Yesus of Kashmir]]
	::c. <u>[[138\|138.24]]</u> \| [[EN138.24 Priests\|Bald Priests in Rags]]		::c. <u>[[138\|138.24]]</u> \| [[EN138.24 Priests\|Bald Priests in Rags]]
	:3. <u>[[141\|141.26]]</u> \| [[EN141.26 Successor\|~~Frana's~~ Will]]		:3. <u>[[141\|141.26]]</u> \| [[EN141.26 Successor\|Frana’s Will]]
	:4. <u>[[142\|142.01]]</u> \| [[EN142.01 Prophecy\|~~Gosa's~~ Prophecy]]		:4. <u>[[142\|142.01]]</u> \| [[EN142.01 Prophecy\|Gosa’s Prophecy]]
	</div><div class="group">		</div><div class="group">
	'''U. Koneread'''		'''U. Koneread'''
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	:d. <u>[[205\|205.01]]</u> \| [[EN205.01 Idolatry\|Idolatry and Superstition]]		:d. <u>[[205\|205.01]]</u> \| [[EN205.01 Idolatry\|Idolatry and Superstition]]
	:e. <u>[[207\|207.14]]</u> \| [[EN207.14 Punishment\|How Punishment Came]]		:e. <u>[[207\|207.14]]</u> \| [[EN207.14 Punishment\|How Punishment Came]]
	:f. <u>[[208\|208.17]]</u> \| [[EN208.17 Temple\|~~Askar's~~ Failure]]		:f. <u>[[208\|208.17]]</u> \| [[EN208.17 Temple\|Askar’s Failure]]
	</div>		</div>
	(unknown number of pages missing)		(unknown number of pages missing)