Foreword

Foreword from the printed edition of Codex Oera Linda by Asha Logos. (Click Expand to open.)

In recent years, I have become convinced:

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.

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.

In my own journey, after many years of reading and rereading those rare and priceless earliest historical accounts from men like Herodotus, Thucydides and Siculus, to Jordanes and the works of Homer and the Greek legends, the signs were everywhere:

I could not help but intuitively sense a broader cohesive picture existing seemingly just out of direct view... a grand historical narrative, a unifying storyline capable of explaining the strong connections between supposedly disconnected peoples, and one that sees the forest for the trees from a perspective capable of providing much more clarity across the sweep of time and space.

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^[1] — 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.

Wise hands wrote these words, of this much I am now certain.

Its sections are authored in a spartan, laconic style, which seems fitting — yet it still manages to convey depth, passion and feeling. It contains parables and timeless life lessons, yet never feels pretentious or sermonizing. It offers up historical context that has the potential to forever change our understanding of the world, and does so while powerfully speaking to the most fundamental elements of human nature. Most importantly — and I do not know how else to cleanly phrase this — it is a breath of fresh air. There is strength and health here, of a type I believe we might fruitfully learn and draw from, now more than ever.

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.

Just as it was my privilege to create video productions on the topic,^[2] 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.

May it be instructive, intriguing and edifying — a sower of good seed in the hearts and minds of all who read it.

— Asha Logos, 2021

Notes

↑ Since 2022 a combined effort of Jan Ott and Bruce Stafford
↑ 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 ([5.1] | [5.2] | [5.3]), Odysee ([5.1] | [5.2] | [5.3])

Introduction

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.)

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The manuscript came to light in 1867, when it was first submitted for examination to the 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 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.^[1] 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 1.02, BOKA (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; LIF (lif) could be either body (Dutch: lijf, German: Leib) or life. The latter translation was chosen after a review of other uses in context. KÉREN (kéren, 47.10) means chosen/favoured, but is also related to English corn (maize) and Dutch koren (grain: wheat, rye or barley). Since FOLK (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.

In 1938, the Oera Linda manuscript was donated to the Frisian Provincial Library by then owner Cornelis Over de Linden IV, who trusted that his donation would finally lead to proper study of the document and its contents. Until today, this has never happened.^[2]

The library states that the Oera Linda book is “commonly believed to be a forgery.” Substantiation of this belief, however, is sparse. The main evidence seems to be the fact that scholars do not take it seriously. Asking whether the manuscript or its contents may be authentic after all appears to have been taboo in Dutch academia since the late 1870s.

Our desire is that this new edition will make the texts and the original language more accessible — may it inspire readers to appreciate their significance.

Notes

↑ As cited from one of his diaries by Jensma (2004) De Gemaskerde God, p. 305
↑ The 2004 dissertation by Jensma theorizes about possible 19th century creators and their motives, but started from the assumption that it had to be a forgery.