The Names of the Tribal Peoples of Germania and Their Interpretation
By Guido von List
Preface of the President,
primarily for the gentlemen of linguistics
The present work is based on the knowledge of the Eddic rune mystery and is a preview drawn from the treasure of the later-developed “Ar-language and Mystery-language.” Thus, it stands apart from the efforts of academic linguistics—whose task is to investigate the formation of linguistic forms retroactively—by using a linguistic key derived from Eist’s system, which has already proven itself with the ancient forms of words, as represented by the rune names.
Guido von List is therefore not concerned with tracing the development of a word, a path which often leads astray—so much so that even words attested in distorted form in Latin, such as hora, become accepted as the origin of a German word like Ahr, which directly corresponds to the Ur-rune. There is no point in listing the many such cases here; the issue is rather to recognize that Eist’s system identifies root formations into which the entire language dissolves—demonstrated directly by the agreement between these derivations and actual word usage.
Thus, only those who can disprove the foundations of this work have any right to reject List’s foundational work on the “Ar-language.” In general, I’ve observed that those gentlemen who render judgments based on completely flawed comparison levels are unfamiliar with List’s works—and are not even willing to engage with one of them, even when placed directly before them. This reflects a deliberate ignorance, similar to how dogmatic theology—even at a high intellectual level—often behaves when it comes to the question of Christ’s origins.
Guido von List is no fantasist; across all fields, evidence arises in support of his teachings. List’s supporters who come into contact with such language scholars may confidently respond:
“You don’t even know what you’re condemning! Once you’ve read the foundational works, we can have a conversation. But deliberate blinders cannot be removed.”
—Ph. Stauff
Wilhelm Schäfer, a highly intellectual figure, wrote in his “Rheinlande”, Issue 12, 1917, p. 304:
“In any case, I’ve gotten into the habit, whenever Jakob Grimm leaves me in the lurch, of consulting the index of List’s Ar-language, only to be continually struck by the results of his linguistic interpretations from the rune tables.”
The great number of Germanic tribes and peoples constitutes a still-unresolved and obscure point in the prehistory of the Germans. This is especially true because the same tribal and people’s names often appear at geographically very distant locations, where they suddenly emerge only to disappear again and reappear under different names. This makes it implausible that an entire people could have abandoned their settlements in an instant and taken up the staff of wandering.
No matter how many attempts have been made to bring clarity into this confusion of tribes and peoples, these attempts have always failed. The maps attempting to depict the tribal and ethnic groupings of Germania as they appeared in the second century of our era still show a bewildering entanglement of tribal and ethnic names. To unravel this seems to nearly everyone a hopeless endeavor.
Starting from the principle that without doubt every name, at the time of its origin, came about due to very specific causes and must have expressed a very specific concept, I attempted to examine these names for their hidden meaning. Through this conceptual interpretation, I hoped to find the key to clarify this seemingly chaotic mix of tribal and ethnic names and possibly bring a system into the tribal divisions.
Before approaching the question of the system and meaning of the tribal and ethnic classification of Germania more closely, it is important to define the terms used in the expressions “Aryan race” and “Aryan peoples” and to find clues regarding the origin and homeland of the Aryans.
Based on such foundations, one could understand and classify the meanings of the tribal and ethnic names. The homeland of the Aryans is now generally accepted to be in northern Europe, as the theory of an immigration from India has long since been discarded as untenable. Whether this homeland is located in northern Russia or in northwestern Germany is irrelevant—it is both correct and incorrect, for it lay much farther north, from where the migrations into southern parts of the world occurred, when the northern landmasses were swallowed by the sea or fell victim to slow inundation.
The fifth race, the “white” or “Aryan root race,” the “Aryan man,” arose at the latest during the time of the Diluvium (Great Flood), in the interglacial period before the main glaciation, on a continent—called Arktogäa—that reached to the North Pole and very likely far beyond it. This was when the European part of the Arctic Ocean, the North and Baltic Seas, did not yet exist, and in their place was firm land, which connected Iceland, Scandinavia, Finland, the British Isles, and present-day northern Europe into one continent stretching down to about the 50th parallel. Meanwhile, the great mountain ranges in the south of modern Europe formed island groups, which rose like mighty peaks from a vast ocean.
The Russian steppes and swamps between the Baltic and the Caspian Sea were also flooded, so that Arktogäa was isolated from all other continents, including Asia. In those distant prehistoric times—before the last Ice Age had begun—lay the cradle of the Aryan root race.
As, over the course of millennia, the land and water distribution shifted and the northern continent gradually adjusted to forms increasingly resembling today’s Europe, the Ice Age rendered the northern regions uninhabitable. The Aryans were forced southward and moved in a meridional direction into regions not yet glaciated—almost simultaneously, as the advancing glaciers pushed the line of migration steadily south, roughly along lines of latitude.
Thus, the Aryans arrived at the same time in the northern part of today’s Europe between the longitudes 3° west and 40° east of Greenwich. But the ice wall continued to push farther and farther south until it reached about the 50th parallel and came to a standstill.
From the south, the ice also spread across the land, so that the Aryan race was pushed into a very narrow territory, because the ground of present-day France was also frozen, and an insurmountable ice wall along the Pyrenees cut off the Iberian Peninsula. Only the west coast by the Bay of Biscay and a narrow strip along the modern Gulf of Lyon remained ice-free.
The Alpine glaciers extended northward to about the 47th parallel, forming an ice wall that reached the Black Sea, which itself remained open. In the east, the ice deserts of the Caucasus blocked the only passage into Asia, extending to the Caspian Sea, whose waters reached far north into the ice fields.
From the 5th meridian eastward, ice-free land was limited to a stretch of about three degrees latitude. The glaciation of the Bohemian highlands further narrowed this corridor, so that from about the 14th to the 20th meridian, only the Danube Valley provided a possible link to the larger ice-free areas of eastern Europe. It was here that the hard-tested Aryans were able to settle and find temporary rest.
Enclosed between ice and frozen wastelands, with no traffic and likely no knowledge of other races, the Aryans had to survive on their own. In this harsh struggle against barren nature, they developed their intellectual and physical strengths in ways entirely different from other races, who owed their existence to a more bountiful nature and lived almost without resistance.
These narrowly confined areas were soon overpopulated, and this overpopulation forced the surplus population—those who could not be sustained by the sparse soil—to seek new land in order to found colonies (in the modern sense). Such migrations likely occurred during the penultimate, but certainly during the last interglacial period, as traces of the Aryans are found all over the earth, from prehistoric times onward.
For example, the Arios or Erios of the Arian archipelago preserved all racial characteristics, and their culture and language show no signs of mixture. Ancient runes of the Aryan lineage have been found there.
Only one sign from their ancient ancestral heritage was preserved as a script and symbol of salvation: the swastika, the old-Aryan “fyrfos,” that unmistakable seal that the Aryans left wherever they appeared, spread culture, and made their presence known.
Incidentally, it should be noted that the Aryans advanced as far as China and Korea, and that Korean script still confirms its descent from Aryan runes. It is proven that the Babylonian-Assyrian as well as the Iranian-Persian cultures were founded by them, and that major cultural centers like Ur of the Chaldeans (Ur-Kasdim) owe their foundations to them. Even ancient Egyptian civilization arose under their influence.
Buddha, Osiris, and others were Aryans; the latter a Saturnian, the former a Satu, both names related to the Saxons. Numerous other Nordic-Asian areas were settled by Aryans—thousands of years before the Vandals appeared—and from these settlements, the races and types of the Silurian Mediterranean peoples emerged, who later spread—already as mixed races—into southern Europe.
Already four thousand years before our era, the Aryans, coming from northwestern Asia, crossed the Hindu Kush into India to found settlements. However, this was not their first penetration into India, but merely one thrust into southern Asia, which is the first migration known to recorded history. Earlier migrations, which occurred simultaneously with the European one in a southward direction from the north-polar Arktogäa, have been forgotten.
It is—this may only be mentioned in passing here—a constantly recurring phenomenon in all Asian as well as Afro-Asian cultural states of antiquity that they were always and exclusively founded by Aryans and could only continue to exist as long as their influence was ensured. As soon as Aryan influx ceased and Aryan culture declined among foreign races, they quickly decayed—only to be revitalized again when new, even temporary Aryan influx brought renewed vitality and reanimated the suppressed Aryan elements.
The history of the land of the Pharaohs is a classic example of this, just as much as that of imperial Rome, which was sustained by Germanic strength, delaying its fall by centuries. But, as mentioned, this is only noted in passing. A similar example is offered by Transylvania (see further below).
When the Ice Age—this regularly recurring "Sun-winter"—had reached its end and the great flood period had broken out with all its horrors, which corresponds to the equally regularly recurring "Sun-spring" and is generally referred to as the "Deluge" or "Flood," our sorely afflicted ancestors were once again thrown into chaos, likely in large part destroyed by the dreadful natural events, with some forced into land migrations. It is likely that only a small remnant of them endured on the severely threatened land.
It is difficult even today to imagine the devastation caused by the massive glaciers rapidly melting—until the incalculable amounts of released floodwaters carved their escape routes—today's rivers and streambeds—to pour into the seas, even creating new seas. Only with the arrival of the "Sun-summer"—our present-day geological epoch, the historical age—did the Aryans of Europe find rest again and could begin rebuilding their shattered culture.
Due to the scarcely imaginable catastrophic events vaguely referenced here, individual groups of Aryans were scattered across various regions of Europe and likely had no knowledge of the existence of the others. This explains the many “traditions” claiming to be “original peoples,” wherein the native inhabitants of an area declared themselves the root people from whom all other tribes descended.
All such traditions (cf., among others, Tacitus, Germania, chapter XXXIV) are important because they refer to survivors of the great flood who believed themselves to be the sole living remnants, just as is told in the biblical tale of Noah. There are many such "primordial peoples" and "root peoples" of the Aryans found throughout Europe—in the Ice Age’s ice-free zones and at their edges—scattered across Europe between the 60th and 42nd parallels.
Until this point, the Aryans still constituted an unmixed root race, speaking a unified language, though this language may have fragmented into dialects and regional tongues due to the long isolation of the various tribes. But Asia and Africa also found paths into a glaciating Europe. Thus, the Finns pushed northward into Scandinavia and met the Aryans advancing from the northwest, mixing with them.
The Turanian race (Mongoloids) flowed—already partially mixed with Aryans—through the Ural region into Europe in broad migration waves, also mixing with the native Aryans. Through this mixture, based on the Aryan root race, the Slavic mixed and sub-races were formed in their various types.
No less significant was the influx from the southeast and south, over the Balkans, Italy, and Spain. The Silurian and Basco-Semitic mixed races of Asia and North Africa flooded into Europe and the Aryan root race, giving rise to the mixed races of Gauls, Celts, and Celt-Gauls, as already mentioned.
This racial mixing, based on the Aryan root race, naturally reduced the area of racial purity in Europe, as the Aryan root race itself lost significant purity. Thus, sacred rites were no longer observed merely by law but were linked to the ancient sexual religion from which a racial-pure sexual morality developed, deliberately breeding noble castes from which the nobility arose.
Despite these efforts, the decline of racial purity could no longer be stopped, and today there may only be a few regions within the wider Aryan-speaking areas of Europe where closed groups of racially pure Aryans can still be found. The vast majority of these—though still considered descended from the Aryan root race—have lost their racial unity.
Still, one can speak of the Aryan root race and recognize the Germanic peoples as its core. Therefore, the term "Aryan race" can justifiably apply to all Germanic and German peoples, while only a German people, an English people, a Dutch people, etc., can be spoken of individually.
The concept of race must also apply to the Afro-Indians, the Aryan Berber tribes of North Africa, the Guanches (**) of the Canary Islands, and the Andalusians (Vandals) of Spain, even though these have long lost their language, they are not yet extinct as a race.
Thus, the area marked on the maps mentioned at the beginning—Germania in the 2nd century CE, inhabited by Germans—is generally accurate, with the only caveat being that most of the Celtic- or Sarmatian-characterized regions must still be considered Aryan-Germanic because they bear Aryan names and had Aryan native populations.
These were only later victims of Slavicization or Romanization and, despite admixture with foreign blood, still preserve clear signs of their Aryan race today.
From all the above, it can be seen that the population of Europe around the 2nd century CE was founded on Aryan principles. The regions of (present-day) southern Scandinavia, Iceland, Denmark, Germany, Russia, Austria, Hungary, Switzerland, northern France with Belgium and Holland were purely Aryan, and only the border areas show signs of racial mixing.
Such racial mixing was almost undetectable in the heart of Europe and in northwestern Germany, and large Aryan enclaves were preserved and propagated even within mixed regions. These seemingly served as reservoirs for preserving the Aryan race.
Thus, a vast region remained a single race—the Aryan root race—spread across multiple areas, each of which was regarded as the ancestral land of its entire people.
Even at an early stage, the individual tribes, due to their expansion, must have made contact with neighboring tribes and eventually with the whole. Despite preserved local independence, a unified spiritual leadership is noticeable, expressed in the Rita (**), the great law which united all tribes into the great Aryan people.
This Rita reveals itself in the tripartition that had become essential to the Aryan way of life—visible in all Aryan institutions, from religion to language, from sociopolitical structures to the organization of domestic life. It proves that this was an ancient institution going back to prehistorical times. This tripartition, which rests on the intuitive recognition of all natural processes and is based on the observation of nature's cycle—from seed to bloom to fruit to seed again—is reflected in all Aryan institutions as the three stages of order:
1. Coming into being
2. Becoming (acting, operating)
3. Passing away to new becoming
As already mentioned, this pattern—formed over hundreds of thousands of years—became essential across all branches of Aryan life and remains evident today. Accordingly, the people were divided into three estates:
1. Näherstand (producing class),
2. Leherstand (teaching class), and
3. Wehrstand (defense class).
The Näherstand was the people in their entirety; everyone had to belong to this class, i.e., be a farmer—be they prince, king, or common freeman. Each person had to secure sustenance from the land. Land and soil were communal and not personal or royal property; they were held in trust from the Sun (i.e., God) and managed by the family. All family members were beneficiaries and cultivators of the land but remained under the patriarchal authority of the family head, without being serfs.
The Leherstand was the intellectual elite of the people. This class included the Armanen or Semanen, i.e., the priesthood, who were at once teachers, judges, and scholars. All princes and kings belonged here but did not cease to belong to the Näherstand by doing so.
The Wehrstand comprised all those who exceeded the land's carrying capacity. When the family land or communal land could no longer sustain them, they organized under a leader (chosen from the Leherstand as a “duke”) and set out to acquire new land and found colonies. These groups already carried with them a fully formed Rita-based structure, embodying a self-sufficient and pre-organized state immediately capable of functioning.
This was the origin of the three estates:
The Näherstand was the foundation of all;
the Leherstand was still attainable through personal merit, not yet hereditary, and had not become nobility;
the Wehrstand had not yet developed into militarism and had only a loose connection with a formal military. It instead represented colonial groups formed when inland territories—especially border areas—still had space for settlement. These groups were called Markwald and were known as Markgrafschaften (march counties), intended to establish a “Mark.”
Examples will follow. The actual army, the Heerbann, was the people themselves, as every freeman was capable and obligated to bear arms. It was only during the five-hundred-year wars against Rome that a standing army emerged (e.g., under Maroboduus, Vannius, etc.), turning the Wehrstand from a colonization class into a professional warrior class. This marked the origin of the Landsknecht system and the Swiss Reisläufertum, which remained in practice until the end of the 18th century.
Interestingly, these three estates—Näherstand, Leherstand, and Wehrstand—are found in Tacitus (Germania, chapter 2) and other Roman and Greek sources, under the names “Ingävonen,” “Hermionen,” and “Istävonen.” This brings us back to the Germanic tribal and ethnonym issue. Tacitus wrote inaccurately about their meanings, as his ear was unfamiliar with Germanic sounds and he rendered the names incorrectly.
Such inaccuracies are especially evident in Julius Caesar. Roman and Greek authors were not philologists; they made no effort to learn the Germanic (or German) language. They never attempted to produce a Germanic lexicon, though they were clearly capable of such lexicographical work.
Therefore, it is justified to reinterpret the names they passed down, since only a German can truly judge such matters accurately within his own tradition.
Without delving into linguistic technicalities, it should be noted that the names wrongly taken as tribal names—“Ingävonen,” “Armanen,” and “Istävonen”—are more accurately written as Ing-fo-onen, Ar-manen (or Hermanen), and Ist-fo-onen. According to the earlier mentioned “tripartite rule,” each of these has three meanings.
For our purposes, and following their sequence:
Ing-fo-onen corresponds to the first stage: “Coming into being” – “the descendants and sustainers originating from the ancestor.”
Ar-manen corresponds to the second stage: “Becoming” – “the Sun-men or Law-men.”
Ist-fo-onen corresponds to the third stage: “Passing into new becoming” – “those passing into the unknown through change of fate.”
This corresponds completely to the characteristics identified for the Näherstand, Leherstand, and Wehrstand. But further: the region attributed to the Ing-fo-onen (Ingävones) on maps of Germania in the 2nd century AD—without definite borders—is particularly identifiable with a region mentioned in the oldest early medieval documents as “Terra antiquorum Saxonum” (Land of the Ancient Saxons). This territory, though it appears small in those documents due to the Saxon Wars under Charlemagne, the founding of the Bishopric of Bremen, and other losses, was once very large. It roughly included the British Isles, Holland, Denmark, southern Scandinavia, and the northeastern coastal areas down to the Oder estuary and its adjacent hinterlands.
Another important point is that in this exact region labeled “Terra antiquorum Saxonum”, a dialect known as Old Saxon was spoken—a dialect closest to Old Frisian and thus to the core of all Germanic languages. Additional features confirm that this region is one of the most important ancestral areas of the Aryan race and the Germanic peoples—and, by extension, of the German people.
It was already mentioned that after the catastrophic floods of the declining Ice Age—which may have wiped out entire peoples and depopulated vast lands—some survivors managed to establish new settlements in favorable locations. Because of the vast distances, they were unaware of the existence of other such groups of survivors. These scattered remnants of the original population thus believed themselves to be the sole survivors, forming the nucleus of newly emerging collective tribes.
There were several such survivor groups on Central European soil, and we can still identify their ancestral lands and “Urorte” (primordial places) with considerable certainty. These places must be understood as the origins of the Germanic tribes from original Aryan groups.
Thus, primarily, arose the Saxons, the Cherusci, the Azalians, the Goths (Jutes), and other peoples as far east as the Thracians or Dacians, the Hungarians, and others. All of these were pure Aryans, speaking the same language—albeit isolated into different dialects—and, even unknowingly, remained connected through the preserved Rita within their spiritual communities.
In addition to these larger ancestral areas, there were also smaller “Urorte” (primordial places) which arose either in the same manner as the major regions or emerged as “main centers”—that is, places consecrated simultaneously to divine worship, instruction, and legal tradition. Such Urorte were: Cologne, Vienna, Trier, Paris, Uri, and several others.
Each such ancestral territory, like every such Urort, was, according to the ancient Aryan Rita, divided into three classes: The Ing-fo-onen were the founding families; The Armanen were the teachers, priests, and judges (Stalden, Bards); The Ist-fo-onen were the surplus-born who had to emigrate and form colonies, in which they again became Ing-fo-onen.
These colonies initially spread radially from the Urorte, then formed circular bands. Eventually, they sent out their own colonies, and so on, until the last colony radiations from one ancestral area met those of another. This naturally caused frictions, leading to the establishment of border markers and the origin of the Mark or border delimitations—the Markgrafschaften (march counties).
This natural development and tripartite structure can be traced in all ancestral territories by the names of the so-called “tribes” of the “people,” which however have no more value than the place names within a country. Despite the tribal and ethnic subdivisions, they were still one people, one race—the Aryans.
Before the interpretation of the names of individual Germanic tribes is undertaken, the interpretation of the general collective names—Aryans, Germans, Germans/Deutsch—must be clarified.
The name Aryan—more a racial than an ethnic name—is derived from Ar = Sun or God (Ur-fyr), and er = to arise, bring forth, and er = people, thus: “Sun-born people.” This identifies them as a primal race that descended from no other people but was of divine origin.
The second name Germans—as Johannes Aventinus (Turmayr, 1477–1534) already correctly derived from germinare = “to arise”—comes from the Old Aryan root garma, i.e., to arise (from gar = boil, garm = ferment, from hevan = to lift). Garm-an thus means: “those arising from a primal cause to become a new cause” (compare Sanskrit karma). So the term means: “Men arising from their own destiny” or “Men shaping destiny.”
This exalted name bears even deeper meaning when one considers that destiny governs even the gods in Germanic mythology. The awareness of self-created and self-imposed destiny (without remission of sins by any god or church through mercy) is the ethical basis of the Wuotan-faith.
The third name, Deutsche (Germans), derived from Teutonen (Teutons) (cf. p. 20), refers to the descendants of Teut (Tuisco), and simply means “the people,” diut, diutisk.
The region of the great ethnic family of the “Saxons,” the “Terra antiquorum Saxonum,” offers a valuable example for this natural structuring and development. It consists of the four great tribes of the “Saxons,” the “Frisians,” the “Chauci,” and the “Angles.”
The well-known derivation of their name from sahs, meaning “knife” or “short sword,” is incorrect, for clearly the name of the weapon was based on the people’s name—not the other way around. The name Saxons is derived from sahs = seat or settlement, thus meaning “those who dwell,” which aligns with the frequent historical spelling of the name in sources such as the Sachsenspiegel.
The Saxons were likely the original inhabitants of the “Terra antiquorum Saxonum,” joined later by other Saxon offshoots. The Chauci (from cocca = boat, or perhaps hut, kitchen, cave, etc.) are simply identified by name as boatmen and fishermen, i.e., tradespeople rather than a distinct people. The Frisians (fris = frei, “free”; also interpreted as “death” or “setting sun”) are identified by name as those living in the western—sunset—region of the people, not as a distinct ethnic group.
The Angles or Angli stand differently. Their name's derivation as Her-mannen or Armanen is supported by linguistic analysis: an = ancestors, gi = to give, gift, and li = light, law, justice. Thus, they were those who preserved and maintained the ancestral laws. They were the halgadome administrators in their regions—priests, judges, and teachers (Stalden, Barden)—and belonged to a Stand (estate), not a Stamm (tribe), as confirmed by the name Armanen.
This shows that Angli were not a tribal name in the usual sense, but a caste or estate name, lacking the designating term fo which marks the other two orders, the Ing-fo-onen and Ist-fo-onen.
That the Angli were truly the Armanen of the Aryan Saxons is further confirmed by a recurring observation in similar contexts: that two Ol- places are always found in the Angli region, indicating the locations of major halgadome—temples, court centers, and schools.
These are the still-thriving town Oldenswort and the island Oland. Ol or All means “spirit” (hence school = Ga-alle), and the owl (Ule, Alle) is the symbol of wisdom, as is the olive tree. Both owl and olive are symbols for spirit and knowledge in ancient symbology, including heraldry.
Oldenswort (correctly Olenswort) thus means “place of spirit/law/wisdom,” while Oland (correctly Ol-Land) means “land of spirit or knowledge.” These are archaeological remnants from earliest times. The residents near these halgadome eventually adopted the name
As the Saxons proved to be the “Aryan Saxons” with their Armanen within the supposed four peoples (Saxons, Chauci, Frisians, and Angles), we also find in the other, related peoples and tribes, and among the Ist-fo-onen settlements that branched off from them—though not always easy to distinguish by age grade or degree of kinship—several names of Ing-fo-onen tribes, which, though spatially and temporally connected with the Saxons, later came to be regarded as independent peoples. Two such names are the Cimbri and the Teutons, which descended from the Ist-fo-onen branch.
The Cimbri derive from kîim = “germ, seed,” and bern = “to bring forth,” thus “seed-people.” The Teutons derive from ti, ut, and onen, which can be interpreted in two ways depending on whether one separates ti-ut or considers it as tiut:
ti = to beget
ut = spirit, wit, understanding
tiut (Tiu, Tio, Theo, Deus, Zeus, etc.) = the begetting god.
According to Tacitus, Tuisco was regarded as the progenitor of all Germans, and if the Teutons were named for him, they would properly be called Tiuskonen, which also aligns with the evolution of the New High German name for “the Germans.”
It’s notable that the Cimbri and Teutons had already settled north of the Saxon area on the Danish peninsula and had apparently formed their own kind of Markgrafschaften, as evidenced by place names. On the coasts (Holstein and Mecklenburg) and sea bays near Lübeck and Kiel were the Pharodini and Suardones. The former were agricultural people who cleared the coastal forests with fire (phar = fire), while the latter were “sword-men” (rodini), i.e., coastal guards who protected the land from seaborne incursions.
That their fortifications were wisely placed is proven by the ridge separating the Bay of Kiel from the Bay of Lübeck, allowing them to oversee both major bays at a glance.
Other early Ist-fo-onen settlements that had long since become Ing-fo-onen peoples in prehistoric times include the following (not listed in strict order, but worth mentioning):
Broterer or Bructeri: settlers of the marshy elevated riverbanks near the heath (from borut = raised marshland), from the area of former county Brokhausen.
Tribal names that reflect local features, without indicating distinct peoples, such as:
Tuchbanten (diving ducks)
Leusch (salmon)
Senucken (pike, also Hechteln near Maastricht)
Duiven (doves)
Glinter (whitefish)
Genter (geese, cf. modern Gent)
Schwalmen (swallows)
Twenthe (doves)
Tubbergen (mountain doves)
These and similar names point to animal populations distinctive to those regions. The assumption is that such tribes named after animals became associated with those traits and were interpreted as special peoples or lineages.
In Caesar’s victory reports, these names appear—and more will likely be found. Of course, they are always called “peoples” in reports, a trope in war journalism popular even with later military commanders but which only held temporary validity and deserves correction today.
Other names include:
Sugerni, from sug, coc, coca = cave, shelter, refuge, and gern = to desire. Thus, Sugerni = refugees seeking and finding shelter.
Usipeti, from us = out of, sip = kin, od = possessions: those expelled from the land of their kin.
Menapii, from mena = men, apure = to return: recurring or returning men. It's unclear if they were sailors, traders, or returning migrants—possibly remnants of a failed Ist-fo-onen journey who resettled in the Rhine delta.
Bataver or Batavians, from bat = water, swamp, bath, and aver = people: “people of the marshes.”
Tungri or Tongern, from pits dug in the earth and covered with soil or dung (tunga) for winter dwellings or grain storage.
Tenchterer, Tengteri, Tanchares, more properly Tengtereières, from tengte = capable, reiers = riders: knightly or noble warriors before they were called a people.
They were Martomannen, from whom later “Thuringians” developed.
Condroz, from cond = place, ruz = ship, rush, reed: floodplain dwellers, likely fishermen or boatmen.
Adtuatcer, described by Caesar and properly Aduatote per Ptolemy, means Gutswächter = estate guards (ad = good, estate; uat-er = watchmen). They were the rear guard of the Cimbri and Teutons and settled after their defeat. They became border guards for the Saxons—a kind of border militia like the Suardones and Teutons in the north.
Other names refer to occupations and should not be seen as tribal names:
Ampsivarii (correctly: Ampsifarii), from ampsfi = Ems (river), fari = to drive/sail: a guild of boatmen on the Ems.
Fosi = the “makers”: Slavic/Wendish workers, boiler-smiths, pan-makers, traveling mouse-trap peddlers, tolerated only on the fringes of settlements.
These formed the origin of the “little people of the heath,” tolerated outside the law only due to relative usefulness—similar to today’s Roma. In developing the city of Hanover (hohen-over = high bank), these “worker-people” played a role in the 12th century.
Finally, it must be noted that Saxon Armanen settlements—called halgadome—were always centered around one or more “Ol-places.” These were not tribal or ethnic names but institutions for cult, education, and law—“places of power.” They only blended into the general population during Christian times, when their significance faded. Their names were retained by the locals, who assumed them to be tribal names.
Starting from the northwest, we find the “Sigulonen” (Sig = sun; ul = spirit; onen = ancestors, also men); thus: “Sun-Spirits of the Ancestors” or “Men of the Sun-Spirit of the Ancestors,” which matches the meaning of Armanen, with the halgadom in Alsby (ul = spirit; bi, birg = to hide, thus “hidden knowledge”).
The “Sabalingi” (sa = sun, balin = to judge, trial; gi = to give), thus “Givers of Solar Law,” had their halgadom in Oldesloe = (Spirit-)Wisdom-word or “Old Law,” namely the Saxon Law.
The “Angrivarii” (correctly Angrigeresaf) = am = with, geresa = judge, ri = Rita, thus “with the Judges of the Rita,” i.e. according to Aryan or Saxon law. Their halgadom was in Oelde (ol = spirit/knowledge, ede = estate), thus “Estate of the Spirit.”
The “Dulgubini” (du = the, ul = spirit, gibini = those who give), had their halgadom in “Öbisfelde” (öb, ub = owl, ulu = spirit; “the wise ones”), thus “Field of the Wise,” a parallel to Idisenfeld of the Edda.
The “Sigambrier” were originally not a people, but an Armanen site, which—like elsewhere—passed its name onto the settlers. The name says clearly: si = sun, gamben = men, identical to Armanen.
The “Ol-Ort” of their area was today’s Olpe in the Arnsberg region, whose name also recalls a halgadom.
With the list provided, the large region of Saxon settlement is outlined in its primary name forms, though many more place and people names could be mentioned and interpreted—which would exceed the bounds of this study—without necessarily making it stronger, since all names speak in the same symbolic language as the ones explained.
The result of the name interpretations for the various districts in the greater Saxon area—which will repeat itself across all other tribal areas—shows that from a central area, Ist-fo-onen movements radiated out into the surrounding lands. These created offshoot settlements, which in turn spawned further offshoots, while the original settlement continually sent new Ist-fo-onen waves. Eventually, these waves merged with settlements from other tribes, creating borders, which later had to be secured through Markgrafschaften.
Always the number of Ist-fo-onen grew, eventually filling all the available land, and through struggle and labor made the soil more fertile and better able to support a growing population, thereby becoming Ing-fo-onen. Despite their varied names, they were one tribe, one people, one race.
Once there was no more land within the borders for Ist-fo-onen, the spirit of adventure—awakened through wars—birthed the practice of Reislaufen (mercenary migration), a new form of Ist-fo-onen movement that produced the warrior nobility (Kriegsadel). Especially the Saxons distinguished themselves in military alliance with the Suebi or Swabians, which will be discussed more when speaking of the Marcomanni and Quadi.
Another great Urgebiet (primordial region) was that of the “Belgae” or “Belgians,” who—like the Saxons—were originally pure Aryans, but under Roman rule were overwhelmed by Gallo-Celtic influence and diluted. Their names, however, are purely Aryan and can be considered predominantly Aryan well into the early Middle Ages. Even the supposed adoption of French idiom is not complete, since Flemish (very close to Old Saxon) is still alive.
The development of the Belgians happened just like the Saxons: via Ist-fo-onen migrations that became Ing-fo-onen, eventually forming Markgrafschaften and Armanen zones with their characteristic Ol-Orte. So we need only list and explain the territorial names of the Belgians, with reference to what was said earlier about the Saxons.
The name Belgiae, from bel = sun, gi = given, ae = people/men, means “Children of the Sun,” the same as the concept Atier (Aryan), thus denoting them as an original people.
Their Ist-fo-onen settlements produced regions named:
Morini: marsh dwellers (from mor, moor)
Caletes: (cal = water, edes = goods), the wealthy near the sea (near modern Calais)
Atrebates: (a = near, tre = turn/change, bates = swamps), dwellers in changing swamps, near old cities like Turnacum (modern Tournai)
Taruenn: same as above
Nervii: (ner = new, vi = life, vi-er = living people), people living behind the dunes and lagoons
Grudi or Cordüer, also Cordüci (cor = enclosed, fenced), modern Körtrijk
Remi (re = to beget, mi = many): the procreators, merchants in the Reims region
And other small regions whose names still live on in cities, towns, and surnames.
The Belgian Armanen area is found under the name Viromandui (vir = fyr, i.e. light-bearer, God; al = significant; mandui = men), thus essentially meaning Armanen, with the Ol-Orte Solare or Solare (sol = light/sun, ol = spirit, aca = high law), thus “School” or “High School,” still remembered today in Solre-Château.
It's also worth noting that the dynasty name Hohenzollern originally also derives from Solra, tracing the ancient family line back to Aryan roots.
Belgium, through its chain of Markgrafschaften, is separated from Roman Gallia Lugdunensis, though the tribal names reach the Pyrenees and Spain, with many Ol-Orte and “Stephans-Orte” to be discussed later.
From the Caletes down to the southeast run:
Ambian: (ambi, ambet = service, duty; ami = men) = servants
Bellowoci: properly Belgawoki (belg = Belgians, woki = watchers), i.e. border guards
Sueffiones: (sues = Switzerland, swyz, suez = lost), the lost land, ones = men, thus Soissons = “lost men,” fallen in war and lost to farming
Catalauni (cat = cat, fighter, warrior; la-uni = lawfully, by obligation): legally obligated mercenaries—Recken (later Landsknechte)—who were hired Chattian-Swabian soldiers, forming a standing army (rahha = revenge; rehha = justice).
To provide a brief overview of the Germanic tribal and place names south of the Belgian frontier line in present-day France, the following tribal names may serve, without attempting to classify them into groups. In Roman "Gallia Lugdunensis", adjacent to the Belgian "Caletes" and "Belgowafer", are found the "Heliocasses" ("uel", "vel" = ford, coastal pond, lagoon; "casses" = enclosed), meaning those enclosed in the ford; "Parissi" ("paris", "pardis" = enclosure, place of origin, settlement), therefore a "settlement of origin", as will later be evident in Cologne, Vienna, and Trier. Many characteristics of the folk life in Paris, as well as its old (now Christianized) cult sites and their customs, confirm this. Unfortunately, space does not permit a deeper discussion.
The "Meldi" ("meldian" [Old English] = to report) were reporting posts, i.e., border guards opposite the Belgian "Sueffiones", who were likely somewhat unreliable neighbors—as their name seems to express. The "Tricasses" ("tri" = turning, generation, cf. Trifos; "casses" = enclosed) were a primal tribe, as their name indicates that they arose from themselves, carrying both their origin and development within them, meaning they were not immigrants from another people but indigenous residents. In contrast, the name "Lingones" of their neighbors ("ling" = descendant; "ones" = men) indicates that they were not a native people but immigrants, likely descended from the "Tricasses".
The "Mandubii" are the men who lived in the river area of the Dubis; likewise, the "Ambarri", service men, mercenaries ("ambi" = servants, mercenaries), who were settled by the river Arar (Ambi Arar). The "Aedui" or the "Aedener" were estate owners ("aôd", "aedu" = property, "er" = people; thus, "aeder" or "Güterer"). The "Sennones" were their "Semanen" or Armanen, their "Ol-Place" was "Julen" ("-ulen" = owls, now: St. Julien de Sault). The "Völker" names can likewise be traced across southern France and Spain, where among others the following "Ol-Places" still exist today: "Oleron", island on the west coast of France; "Olette" in the department of the Pyrenees; "Oleron" in the department of Bas-Pyrenees, not to forget the once-famous pilgrimage site on an island in the Gulf of St. Malo, on the Normandy coast, "Mont de St. Michel", which throughout the Middle Ages—as a rival to St. Jago de Compostela—was a hotly sought pilgrimage destination from all over Germany, as both were ancient Aryan, pre-Christian sacred sites. Indeed, the southernmost point of Spain was an Aryan-Germanic sacred place, because "Gibor-altar" (Gibraltar) literally means: "Giver-All-Begetter", i.e., God as Creator, and thus has nothing to do with the Moorish "Jebel Tariq".
Next to the Saxons, the "Cherusci" are to be recognized as a primal tribe, for whom the same applies as was proven for the Saxons and Belgians—hence, only the names and their interpretations will be given here. The name Cherusci is derived from: "ker" (kar) = enclosed; "usk" (ask) = origin; "er" = people, meaning that their origin and development was contained within the tribe itself, and so they were indigenous residents. The "Chamaven" ("cham" = hill ridges, "aven" = move toward, spread out) are those who spread along the Harz hill ridges. The "Mattiacii", from "matti" = hot, boiling; and "aken" = water, spring, indicate that they lived near hot springs, and as this name corresponds geographically with Wiesbaden ("wies" = cooked, hot; "baden" = baths), they are easily recognized as ancestors of today’s Wiesbadeners, though not to be considered a people. Their name is a local designation, not a tribal name; they were, like all others, Cherusci.
The "Herunduri" were the Armanen of the Cherusci and their name breaks down as: "heri" (ari) = high, elevated, sunny; "mund" = guardian (cf. Vormund); and "uri" = ancient, elder, thus indicating "the high guardians of old age", i.e., Armanen. Their "Ol-Place" corresponds to the town of Oldisleben by the Kyffhäuser ("ol" = spirit, "dis" = witness, god; "leben" = life; i.e., the realization of knowledge of the divine), and was located in the region of the "Semanus-Silva", i.e., the "Semanen-Forest"; Semanen and Armanen are interchangeable terms, likewise "forest" and "Walt" in reference to rule or governance.
One of the main stems of the German people, the "Schwaben" (Suabi, Suebi, Suevi, etc.) proves to be not a primal tribe, but already awakened as an Itso-Onon at an early time, and for this reason the Swabians are the most widespread of all German tribes. Not only in cohesive state federations such as North, South, and East Swabians, but also among other tribes and peoples (e.g., the Banat Swabians) and even submerged into foreign peoples—though always leaving behind traces. They have stood side by side with the Saxons in arms for millennia and appear with them—even in the oldest histories of Athens—as joint names. Thus in central Europe as "Quadi" alongside the Saxon "Marcomanni", a relationship which was renewed in the Middle Ages as "Landsknechttum" beside "chivalry" and had such a lasting impact on army composition that forces still today consist of infantry and cavalry, even though the original tribal basis for both military arms has long since faded. More on this later.
The name "Suabi" or "Suevi" ("Sue", "Sues" = path, descent; "evi" = to draw toward) thus means those departing or emigrating. Cf. "Suita", "Suitones" = Swedes; "Suits" = Schwyz, Switzerland; "Suez" = the ruined land; "Zouaves" = nomadic Algerian soldiers, hence the French-Algerian infantry etc.). Like all Itso-Onon names, it lost its original meaning over the course of millennia and expanded to refer to a large segment of the entire German people, in which sense it was already used by Scope in his migration reports as well as in the Sachsenspiegel.
The primal people of the "Suabi" may be found in the "Sidenii" or "Sidinii" in the region of today’s Stettin, whose name perfectly corresponds to the term "Aryan", since "sid" = true (sun-right); "ini" = within, thus referring to those who carry the sun-right within themselves and are therefore Aryans. The same is attested by the coat of arms of Stettin, which shows a crowned red eagle’s head on a blue field. This is a speaking coat of arms—not in the sense of modern heraldry, but when read as a hieroglyph, as it was intended. Read as a hieroglyph, it proclaims: “Blau! Ruoth Arboskopf verone!” (Blue! Red Eaglehead, crown!), i.e.: "Watch! Righteously claim forever!" A later split-off Itso-Onon tribe of this primal people are the "Chatti" or "Katten" ("katte" = fighter, warrior), who appear far south as the "Markgrafschaft of the Cherusci" against the Roman province "Germania superior" at the Vallum Romanorum in the Taunus, and are thus to be regarded as a mercenary army, which over time grew into a people. How mighty and densely populated northern Swabia must have been is shown by the fact that no fewer than three Armanen regions are recorded with four "Ol-Places". These are: The "Lakkobardi" (not Longobardi), whose name derives from "lakto" (lago) = law, and "bard" = to live, bring forth, thus meaning: bring to life through law, whereby they are to be recognized as those who kept the law or the rites alive—thus Armanen. Their Ol-Places correspond to still thriving towns today: "Gelkheim" = Knowledge-home, and "Uelzen" = Knowledge-proclamation.
The "Semanen" (incorrectly called "Semnones" by Tacitus and others), whose name derives from "se" = sun and "manen" = men, thus equally meaning Armanen. Their Ol-Place is "Olbernau" near Chemnitz in Saxony ("Ol" = spirit, knowledge; "bern" = bear, give birth; "hau" = forest clearing), therefore the "birthplace of knowledge in the sacred Waldeshag". The "Calucones", correctly "Kalugonen", are "Anglii" by the Elbe, who emerged from this river, and were therefore Saxon Armanen and Saxon holders of sacred law—counterposed and secret keepers of Swabian wisdom from the "Lakkobardi" and "Semanen". Hence they were called "Kalugonen"; from: "kal" = conceal, secret (veiled), "lug" (lag) = law; "onen" = men or ancestors, namely those who secretly kept the ancestral law—thus the mysterious men. Their Ol-Place was "Olvenstedt" ("Ol" = knowledge, "ven" = to proclaim, "stedt" = place; thus: knowledge-proclamation site) near Magdeburg. It is also noted that Magdeburg was an ancient sacred site of the procreation cult like "Cologne", "Trier", "Paris", "Vienna" and others—more on that later.
The blending of the large territories of the Saxons, Swabians, and Cherusci—between whose regions no "marches" (buffer zones) were inserted—as well as the previously mentioned military alliance between Saxons and Swabians, proves that these peoples, while not a single unified entity, nevertheless felt kinship and lived in a confederation, thus needing no fortified borders between them. The same relationship is also found further east in Germania; only to the north and south do we find strategically secured borders. An important proof that despite all differing views the ancient Aryan idea of unity remained alive among the Germanic peoples, and that the service of the rite, the spiritual central command upheld by the Armanen at the Ol-Places, was indeed practiced—without needing to manifest it through a visible supreme ruler, a high king.
Eastward of the Swabian territories, beyond the Oder, there is yet another large tribal confederation to be noted, consisting of several ancestral regions, known collectively as the "Lugii", correctly the "Lutier" — from "lut" = closed, i.e., the united or joined ones. Immediately on the right bank of the Oder, near its mouth into the Baltic Sea, opposite the Sidinii (Stettin), dwelled the "Lemovii", named from "le", "leo" = law, and "ovi" = meadow, area, land, thus meaning "Land of Law" or "Lawful Possession".
The Lemovii were therefore granted that stretch of land by treaty, the conditions of which were based on obligations of protection against Viking raids, similar to what occurred further west with the Suardones and Teutons. Today, this is the Duchy of Lauenburg with the town of Leba on the river Leba — names which clearly derive from the tribal name. The coat of arms of Lauenburg is also a speaking one and can be read as follows: “In red, a white castle supported by a white lion. In the green base, a white horizontal bar.” That is, ruoth! wyd burg, wyd leo! gryen fos stillan wyd aten! — and interpreted: “Law! Law protected, law alive! — Injustice brings judgment with horror!” A clear language of border and law guardians.
Next to the Lemovii on the coasts of the Baltic Sea were the "Rugi" or "Rugians", a people whose name declares them as a primal tribe, because "ru" = origin and "gi" = gift, giving, generation; thus the name states that they found the origin of all being in themselves, hence a primal tribe. Also in Scandinavia and on the island of Rügen lived Rugians under the name Ethel-Rugi, and it seems that the true ancestral land was there, as Ethel — although open to various interpretations — means: sacred, homeland, origin.
It is highly likely that, even in the late Middle Ages, the islands of the Baltic were broken apart and submerged by water incursions, with their formation occurring relatively late. Thus the Rugian settlements were separated by the encroaching sea and both parts were once regarded as a single region. On the island of Rügen lay the ancient city "Arkona", whose name points to a primal settlement, as "Ar" = sun, "kona" = the birthing one, thus sun as birther, the sun woman, the primal mother — and it was also the cult site of Hertha, according to Tacitus, which again means the birthing Earth.
The apparent contradiction resolves itself immediately if one regards Arkona, the sun woman, as the wife of the sun god, who recognizes the earth as hers, which then fully aligns with the cult of Hertha. In the coastal area of the continent lay the city “Rugium”, mentioned by Ptolemy and corresponding to today’s Rugenvault (Rügen forest, governance area of the Rugians).
The Lemoniers, mentioned alongside the Rugians by Tacitus, likely served as their coastal sentinels. The epithet for Rugians "Rugiclei" does not refer to the people, but to the land in which they dwelled, from "lei" = law, territory. At the Vistula estuary lived the "Ulmerugi", who were the Rugian Armanen, as "ull" = spirit, etc.; "mer" = to increase, meaning they expanded the knowledge of the Rugians, and indeed their "Ol-Place" is found near Danzig in the little town of "Oliva" ("Oli" = knowledge, "fa" = to produce), meaning knowledge-generation, essentially a school.
The "Vidivari", properly "Witulfari" or "Witulfasari", are the keepers of law, i.e., the guardians of legal traditions. It is uncertain whether they were Rugians or Goths, but it is most likely that they descended from both tribes.
Also a primal tribe are the "Goths" (Gothi, Guttones, Geothones, Gothumni, Gothones) along the right bank of the Vistula River up to the Baltic; but their ancestral land seems not to be Scandinavia — although a “Gothland” exists there — but rather their territory on the Vistula in the northeast of Germania.
The Scandinavian Gothland — which must have become ice-free much later than the Vistula region — was certainly settled by Gothic Itso-onen (initiates), who founded large empires throughout Europe: the “Gothae” of Thrace, the East and West Goths whose empires were on the Danube, in Spain and Italy, and in the Balkans, all prove the vast extent of the Gothic migrations, stretching far back into prehistoric times.
But even smaller Gothic settlement areas throughout Europe have retained their names. For example, "Gossensaß" (Gothensitz) in Tyrol near Brenner Pass; the “Gaituni” in the Netherlands and on the Getae River, the “Alt-Geten” (Old Getae) today, and the “Jüten” or “Jutes”. The name originates from "ge" = to arise, "oth" = spirit, reason, knowledge, possession; thus "geoth" means origin of spirit, possession — essentially "good" in the sense of property. The Goths referred to themselves as possessors, which always points to inheritance, long-lasting settlement.
Their territory extended much farther north and northeast than previously assumed, reaching deeply into the Scythian realm, for the Scythians were Aryans — not Sarmatians. When the sea — the Axine of Europe — dried up, its remnants are still preserved in the Pinsk and Rokitno marshes, and the Goths, along with their initiates, settled this newly emerging land. They called it "Galindae", from "gal" = water and "lind, linde" = to withdraw, i.e., those who settle in retreating waters; their name was later preserved as “Galicia”.
Far north of the Scythian territory lies the still Aryan city name "Schitomir" near Kiev, which still echoes the ancient name "Scythian Sea". The memory of the horse breeding mentioned by Herodotus in the vast steppes of the former seabed continues in the ethnonym "Aestii" or "Aestier", in whom Gothic initiates can also be seen. Herodotus transmits the name as "Estiampes" — horse plains or horse steppes — and the name "Aestii" as "Esti-er", meaning "horse breeders".
Next to the Carpathians are the “Bastarnae”, whose name seems to reach far back into early times, as they called themselves "bas" = head of a household, patriarch; "tarn" = reindeer, i.e., reindeer keepers. Already widely known to Slavic-Turanians are the “Jazyges” — a people who blocked the connection between Aryan-Germanic peoples and the lower Danube and thus drew the eastern border in this study.
Within this great Gothic and Scythian territory, we can still identify the Armanen regions by their characteristic Ol-Places, such as the “Sudini” ("sud" = sun, fire, truth; "ini" = within; the inner workings of the sun-spirit). Compare Sidini with their Ol-Place “Olesko” ("Olesfo" = spirit-producer) in today’s Russian administrative region “Suwalki” (Suwalti = sun- or law-governance).
Also, the “Sulones” ("sa-ul" = school; "ones" = men; i.e., schoolmen, teachers) in today’s Russian Volhynia (ol-ini = Sudini) have four Ol-Places: “Oleszow” (Olesau = knowledge meadow), “Oleszyce” (Olesussia = better, higher knowledge), “Oleszanica” (Olesanit = Ole = knowledge, sa = to generate, it = origin; thus: origin of knowledge generation), and “Oleswiecz” (Olüs, i.e., spirit and wit, namely striving for knowledge and intellect, knowledge and its application).
Even from the Slavicized forms of these names, the Aryan-Germanic designation of these places remains clearly recognizable.
But not only these narrow borders within present-day Russia are decisive for the Ario-Germanic original population of that land, for it extended across all of Russia, including the Baltic Sea territories, and far into northern Asia. It is a mistake to assume that the Baltic provinces were first Germanic settlements by the Hanseatic League, just as it is equally wrong to regard East Prussia as a German foundation only through the colonization by the Teutonic Order. Both — as indeed all of Russia — were Ario-Germanic ancestral land, and the Ario-Germanic element still forms the basis of the Russian population mass, which was later Slavified by Mongoloid admixture.
Even the name Russia is Ario-Germanic, because the name "Rus" or "Russen" comes from "rod", "ruoth" — meaning law, justice. "Ruoth", namely: "Heurecht", designates the "right law," thus an Ario-Germanic Itso-onen (initiate), who was called into the land, hence he was the "rightful" one. Indeed, if we look at the name "Ural," it resolves into "ur-al" — "primal fire of the sun," thus originating from it. Siberia means "the land that brings forth iron," and "Altei" = "brought forth by fire," identical in meaning to "Ural."
However, these observations would go far beyond the boundaries allotted to us, and so only a few Russian place names may be mentioned here, whose explanation from the Ario-Germanic original language identifies them as ancient Germanic foundations:
These few examples are:
Riga, from "ri" = law, rite, and "ga" = give, thus: "law-giving", an Armanen site.
Roval, from "re" = law, "fa" = to generate, meaning "sun" and also "law-bringer."
Wiborg, from "wi" = struggle, consecration, "borg" = protected, thus either a sacred place (Halgadom) or a fortress, a place of arms.
Wologda, from "wol", vol, ol = spirit, "og", ag = to arise, "da" = there; thus: "Spirit springs forth here," an Armanen place.
Wilna, from "wil", ul = spiritual power, will, "na" = birth, thus: "birth of will."
Kiew (Kiev), from "fi" = to know and "ew", "eh" = law; thus: "knower of law," an Armanic court site.
Charkow, from "car" = enclosed, "kow", "kob" = cave, chamber, kitchen, hut; thus: "enclosed cave or hut," a fortified settlement (enclosed by walls).
Turinse, from "tur" = to turn, rotate; "insc", "ast" = emergence, thus: "place of emergence, a creation birthplace."
Tobolsk, from "tob" = to die, rage (cf. Wodan, raging army); "ol" = spirit, "ast" = emergence; thus: "violent spiritual emergence," an Armanic Ol-Place.
Other place names like Helsingfors, Åbo, Bjorneburg, Libau, Mitau, Windau, etc., need not even be interpreted to recognize them as Germanic prehistoric creations.
Within the tribal confederation of the Lugii, south of the Rugii and west of the Goths, stretches the territory of the "Aelvaeonen", whose inhabitants traced their descent from ancestors who originated from fire — that is, from the divine procreative fire, the Urfyr. ("ael" = fire, "Ur-fyr", god, "sae", "fa" = to bear, to beget).
South of them extends the wide region of the "Burgundians", from which the Burgundian kingdoms of West Germany, Eastern France, and smaller settlements in Graubünden and Vorarlberg were founded. The name Burgund also points to a primordial origin: “bur” = origin, farmer, pure, red (as in purple), clean; “gund” = hidden, enclosed, battle, decision, slanted, diagonal (from “gundsehen” = to look crosswise or squint), from which several interpretations arise, the most significant being: "Those who emerged from the darkness of origin".
Their coat of arms, the so-called "Burgundian Cross", is heraldically described as: "On purple, a white St. Andrew’s Cross." The St. Andrew’s Cross is an oblique or slanted cross; in Old Frisian "rod" means cross, thus resolving as a hieroglyph as follows:
bur (purpur = purple)
gund (crosswise)
ast (cross)
rod (white color or silver)
Meaning: "Burgund is founded upon Law and Justice."
Thus, a second name interpretation is also to be considered, which views the Burgundians as law- and justice-people. If so, the "Aelvaeonen" would be the original Burgundians — a strong probability.
Within the Burgundian territories, their Armanen are found in the "Manim" or "Omani" (Manimi = warners, that is, law warners; Omani = lawmen, righteous men) and their Ol-Place "Kalissia" (properly "Kalifsa"), meaning:
"kal" = secret, hidden,
"nusa" = good, better, thus: "The hidden better", referring to the veiled secret doctrine (Esoterik) of the Aryan rite, guarded at the Ol-Places by the Elders.
This secret science, called "Kala", was the "great hidden act" of the Armanen, remnants of which still live in the mysteries of the masons, although none of the lodges today have the slightest clue about it.
The "Naharnavali", whose name derives from "nabar" = neighbor and "navali" = shipmen, are — as earlier results showed — not a people, but a professional branch: the guild of shipmen.
Southwest of the Burgundians spread the "Silings", who preserved their ancient names and locations even today and fought for their nationality against the threatening Slavicization, although many of the Eastern regions fell victim.
The name "Silings" comes from:
"si" = sun,
"ling" = descendant,
thus: "descendants of the sun", similar to "Arier" (Aryans).
That they are a primal tribe is proven by the name of their homeland, the "Asciburgius mons" (Asci Mountains), where:
"asc" = origin,
"burg" = to shelter, hide.
Thus, in these mountains, which today include the Riesengebirge (Giant Mountains) stretching toward Krakow with branches like the Eulengebirge (Owl Mountains), lies the original homeland of the Silings.
It should also be noted that the name "Riesengebirge" has nothing to do with giants but derives from "eisan" (to rise, grow upwards), thus being synonymous with "ast" (origin, emergence).
The Eulengebirge lies in the Armanen territory of the Silings, known to earlier researchers as the land of the Ullen or the Wise Ones, over whom the Silingian Armanen presided as "Danuten" or "Ditunen".
The "Danuten" were not a people but a teaching caste of the Silings.
Three of their Ol-Places still exist today:
Olbersdorf ("ol" = spirit, "bers" = to give birth)
Orlau ("Orla" = origin of spirit, sun)
Olesna ("ol" = spirit, "es" = emergence, "na" = birth; thus "origin and emergence of knowledge").
The town "Jeschen" near Reichenberg still retains the "ast" (origin) in its name, and "Oschatz" ("os-ast") further south points to a similar origin.
There, the Silingian Corconti lived — not a people, but mountain dwellers or shepherds:
"cor" = rock,
"conti" = hidden, enclosed, thus: "hidden in rocky fastnesses."
Turning westward, between the Maas and the Rhine, we now take up again the interrupted series of names in that region. This area shows a very peculiar characteristic due to the notable fact that a whole series of independent small ancestral regions can be observed, which — already in antiquity — draw around significant cities that must be considered outstanding centers of culture, since remnants of folk customs from pre-Christian eras have been preserved there and are still practiced today, which can only be understood as very ancient memories of long-vanished rites of great importance.
Between the Rhine and the Maas, south of the “Gugerni,” lies the land of the “Ubii,” with their Ol-Place “Köln” (Cologne) on the left bank of the Rhine. “Ubier,” from ubi, auff = owl, and er = people, reveals them as the “owl people” — that is, as Armanen. However, they, like others previously mentioned, had long since grown into a people, likely earning recognition through their famed Halgadom (sacred domain) of Cologne, which was one of the most important, if not the very first, with the Avier at its center, who — if comparisons are permitted — held a position equivalent to that of a pre-Christian Aryan papacy.
The still common phrase “the holy Cologne” is based on its pre-Christian Aryan-Wotanic significance as the chief halgadom, which is why it later became an archbishopric in Christian times. The name “Kolna” is the original name and has no connection with the Roman name Colonia Agrippina, but more so with the older Roman name Ara Ubiorum, for ara means “sun conception” and “solar law.”
The name “Kolna” (as correctly used in the Annolied) derives from kol = source and na = birth, and therefore signifies a birthplace, a “birth source of the people.” It reaches back into ancient Aryan-Germanic naming traditions.
The center of “holy Kolna” was — and still is — its cathedral, as well as its folk life, which preserved very ancient traits, the center of which today is the time-honored Cologne Carnival. It is appropriate to consider both of these centers more closely from our perspective, especially by interpreting the unique naming forms.
The Cathedral of “holy Cologne” is the heir of the halgadom of ancient “Kolna” and preserves in its unique cult the unbroken memory of the Aryan-Wotanic primordial time. This special cult extends to the Cologne saints, who enjoy special veneration in the cathedral: the Three Holy Kings, Saint Ursula, Saint Gereon, and the Holy Innocents.
The Three Kings, in the exoteric teaching of the people, represent the three elders Wotan, Donar, and Loki, who are veiled as Caspar (Gashibari), Melchior (Melichar), and Balthasar (Baltashar), but also as Galgalath, Malgalath, and Saracia, or as Ator, Eator (Sator), and Perator. These names are Aryan-Germanic and mean:
Caspar = enclosed emergence (embryo),
Melchior = the multiplying one,
Balthasar = the distant descendants.
Ator = the driving force,
Eator = the returner,
Perator = the perpetuator (gebärerin = birther; ones = descendants), meaning the future generations.
The gifts brought by the kings — incense, myrrh, and gold — are in ancient Aryan language: "wekels", "myrrun", and "or" — and literally mean: reception, multiplication, and continuation of descendants.
The star of the kings is Aryan: steor and means: return.
The explanation of this symbolism lies in recognizing the emergence, being, and passing into new emergence, in recognizing the eternity of individuality (Ichheit), but also of the passage of personality in the constant cycle of becoming, being, and passing, non-being and re-emergence into renewed being — in which individuality (Ichheit), the eternal, the form of appearance — the personal — is the transient.
This is also reflected in the phrase “tri kuni eure steor”, which means: emergence, birth, descendants, return. The esoteric meaning of these symbols goes even deeper.
We see here a work of the Aryan Armanen, which aimed to merge Christianity with Wotanism. For this purpose, they formed an alliance with the envoys of Rome, calling themselves Kalandar, those who sought to "change through wandering."
They aligned with the Gospel of Matthew and crafted the legend of the “tri kuni eure steor.”
Its meaning is as follows: The incarnate third Logos (Wotan, Christ) is worshipped by three kings who, guided by a star, bring him gold, frankincense, and myrrh.
Here we first see the initial trinity: the star, the sign of humanity as microcosm; then the second triad (gold, incense, myrrh), under whose symbolism the highest Armanic mysteries are hidden.
The Three Kings are magicians, sages, Armanen, and bear the title “kings” because mastery of magic forms a true kingship, and the high art of magic is known to all adepts of all times and peoples as the “royal art” or “holy kingship” — sanctum regium.
The star that guides them is the same as the symbol for initiation into magic, into all mysteries of rebirth.
To the alchemists, it is the “sign of quintessence”; to the magicians, “the Great Arcanum,” to the mystics “the sacred and mysterious pentagram,” and it later became for the exiled Armanen the comforting sign of “rebirth through the Rite,” the highest-sacred “Hemstern.” (For more details see G.L.B. Nos. 5, 6, and 7.)
Saint Ursula, whom the people call sint Ursala (not sancta), means: “sint Ursala” = “eternal salvation”; while Saint Gereon, in his name, says “returning birth.” His hieroglyph is a dragon whose head he crushes with his left foot. This means: dragon = durata, destruction of the born, death; foot = fos, the procreation; thus: procreation defeats death, meaning the extinction of the people is overcome.
Gereon’s head, a sacred symbol of Aryan hieroglyphics, meaning “rebirth,” is a triangular sign (tri-ag, rotating triangle), each of its three sides formed from the profile of a human head.
It also appears — similarly to the Indian Trimurti — as a male head with three faces, of which the third is black, indicating the darkness of origin from which the personality emerges at birth, only to disappear again in death.
The head is crowned, which means: “steorne”, and again signifies: “return”, “rebirth.”
The cult of the “Innocent Children” would go too far to detail here, so I refer instead to my comprehensive study: "The Saga of the Holy Grail and Its Germanic-Mythological Origins" (Hamburger Nachrichten, Sunday Editions Nos. 26, 27, 28, and 29, 1891).
What is shown here only in the briefest outline — leaving out many other aspects and names (such as “Gertrud”, “Kunibert” and their cults) — is sufficient to prove that the “holy Kolna” must be recognized as a “place of origin and procreation” in the sense of a natural religion, in which sexuality naturally held significant cultural meaning. It led to a sexual morality, of which modern cultural people have every reason to envy the pre-Christian Aryans.
This is already evidenced by the origin of our modern German word sittlich ("moral"), which was formed to translate the Latin word morales into Old High German. In Old High German, it appeared as "situlih", meaning "true wisdom" (sit = true [from sun, "si"]; and ulih = wisdom), a meaning no longer necessarily preserved in today’s understanding of "morality" or "sittlich."
The Cologne Carnival, in addition to general characteristics, has its own distinct features of local significance. The name Karneval derives from: car = enclosed, na = birth, val (ual) = all, meaning it is a fertility or procreation festival of the people or humanity (the race).
It is also called Fasching (fas = to procreate, ing = that which is descended from it; thus Fasching = procreation time). It begins with the Perchtennacht, formerly called Perchtanacht, which relates to Peratha but breaks down more clearly as: gi = to give, pe (pa, fa, fe) = to beget, give birth, ra (rah, rauh, rauch) = law, legally recurring, naht = night.
Thus, it refers to the night which initiates the recurring procreation. The root word fas in Fasching, Fasnac(t), and Fasten stems from the Ur-word or root fa, meaning to procreate — a meaning obscured by the modern word faseln (to babble nonsense).
As a symbolic sign — and still in use at certain places of procreation, e.g. in Paris — the term Fasnachtsochse (fas = to procreate; tyr = progenitor) is associated with satire and Stier (bull). Thus, Fasnacht is the “procreation night,” and Fasten the abstention or cessation of the procreation festival.
Fasching or Carnival was therefore the Germanic Dionysus festival, just as the Aryo-Greek fertility festival was, celebrated as the Floralia and other spring festivals in all Aryan-populated lands.
The cult of Wotanism was a joyful nature cult — free of excesses (unlike the later southern cults) — but the Church, as the enemy of the natural religion it branded as paganism, countered nature's drive with dark asceticism. Though it could not suppress the memory of Wotanism, it did eventually reduce the Germans — much to their detriment — to dreary fools over the centuries.
Masks and disguises once represented the forms of the gods themselves, playing a central role in mystery plays — even among the Aryo-Germans — particularly those depicting divine weddings in detail during Carnival.
The "halgadomsmaidens" and "heilsratinnen" — a priestess caste akin to Indian Bayaderes — had strict esoteric sexual duties connected with the highest purpose: planned education and breeding of a noble caste, the basis of the future nobility. Offspring born of these sacrificial sexual mystery rites were the "Kotinge", god-sons, destined to be heroes, both spiritually and physically, and to be politically elevated.
This explains why in Germanic heroic legends all great folk-heroes, including Siegfried, appear of uncertain origin, called “foundlings,” though they clearly express a divine descent — part of tribal myths of ancient dynasties (Merovingians, etc.), who always traced their origins back to specific gods and mythic events found in mystery rites.
Later Christian times, in which the link between genealogical/wappen legends and the “secret act” (the great secret of the Armanic priesthood) had been lost, interpreted these tales purely mythologically and consigned them to fable. But they now shine anew, shedding light on the Aryo-Germanic prehistoric age.
The special thing about Cologne’s Carnival is the proverbial “Bohnenlied” (Bean Song), to which the phrase “das geht noch über das Bohnenlied” refers — although the actual song is lost. This ancient Aryo-Germanic Carnival tradition can be reconstructed from various Cologne idioms, which seem senseless but contain ancient remnants.
Rosenmontag ("Rose Monday") is also Cologne-specific and was the ancient day of union and closure. Another Cologne tradition on Shrove Tuesday was to roast the “old virgins,” called "Minna" — originally meant to mock them, with humorous plays including the well-known "Narrenfürzchen", a term of ridicule.
Later reinterpretation added an old Viennese custom, still present in every Shrovetide procession, and like in Cologne, connected to the “cathedral” — the Church having replaced the Wotanic halgadom. Thus, all their devil legends emerged — the devil being the begetter who once had his healing sanctum in the halgadoms.
In Vienna, they say the old virgins must “rub the Stephansdom” on Shrove Tuesday. Why this is done, no one knows, and no one questions it. But in every procession, a wagon appears with the Stephansdom and figures mocked by old-time satire, scrubbed with washcloths and pumice stones — a full hieroglyph, pure "Kala" — a remnant of that old priestly art that used "double meanings" to hide ancestral knowledge.
The passwords of that ancient Viennese tradition are: Fasching-Tuesday — old virgins — rubbing the Stephansdom
Translated back: “fashing thingstag mônat sta fa thurn ri ban”, which means: "Day of judgment for procreation."
Those unable to procreate, who distort ongoing creation, bring death upon themselves. This is reflected in ancient procreation courts, which condemned the unfit to death to ensure a capable next generation — a key goal of sexual religion and morality.
Later, the executions ceased, but the unfit fell into slavery-like servitude, stripped of humanity. That’s why the demeaning word “Mensch” is neuter in German — das Mensch — referring to the degraded state of those rejected from procreation.
It has already been mentioned that each Halgadom was not only a place of divine worship, but also simultaneously a school and court, and that the Skalden (bards) were at once priests, teachers, and judges, and thus also the leaders of the people.
The Aryo-Germanic man believed only what he could grasp through intuitive understanding, and he lived according to that — thus, religion, science, and law were all one concept, whose guidance and enforcement lay entirely in the hands of the Armanen.
In a territory of the Armanen that contained a Haupthalgadom (chief halgadom) — perhaps the most important of all — it is therefore not surprising to encounter two Armanen subdivisions. Although it is no longer possible — at least for now — to say whether these two names represent rival factions, competing schools, or higher and lower ranks within the Skaldenschaft, all of these names indicate they were “wise” or “knowers.”
Alongside the main name “Ubier,” we also find the “Dullen” (i.e., “Ulen” = the knowing ones, with their Ol-place “Wilich,” near Bonn) and the “Julier” (i-ulier = the knowing people), the latter residing near Jülich (i-ulih = with the knowing), presumably as a kind of preparatory institution for the main halgadom in Cologne.
Additionally, in the territory of the Ubier appears the name “Confluentes”, referring to the place where the Moselle flows into the Rhine (modern Koblenz). This name merely describes people enclosed by rivers and has no real connection with the Armanen priesthood (Koblenz = kob = arch, lenz = enclose).
Upstream along the Moselle, we again encounter a region with a famous halgadom, namely the territory of the Treveri (Trier), specifically: “Utzeugung” (tre = tri = procreation; ueri, ur = origin, hence: procreation). Close to Trier is a place named “Olewig”: ole = knowledge, wig = fight, or ol = wisdom, ewig = eternal.
So the meaning could be either “consecrated to knowledge” or “eternal wisdom.”
Thus, Olewig was an Ol-place outside the main halgadom, likely a branch or preparatory institution for the great halgadom, much like Cologne.
The Nemetes also had their ancestral seat in Speyer, whose name derives from “pyr” = fire-generator, and which grew into a highly significant Ol-Ort. Indeed, local legends assert that the founder of Speyer, or as the old name went, “Sapyrra,” was Tervirus, a son of Mannus and grandson of Tuistos (Tiusfos), which indeed matches “Sa-pyr-ra.” Tervirus breaks down as “ter-fyr-us”; “sa” and “ter” = to generate; “pyr” and “fyr” = primeval fire; “ra” and “us” = emerged. Both names thus say: Emerged from the generative primeval fire, and testify again to “preserved” traditions bound to a mythical figure—a clear case of myth-making.
South of the Leuci lies the land of the Sequani (“seguani” = “segu” (sig) = sun; “ani” = men), who prove to be sun-men or Armanen, with their Ol-Ort in present-day Salins (“sal” = salvation, “in” = inner; inner salvation). In Saint Étienne (Stephan) lies an Istu-Onen place; more on this later.
With the Helvetians, correctly Helfetsen, we find the fascinating example of an Istu-Onen colony. The founding legend of the Swiss tells that they migrated from Sweden and settled here. The name “Switzerland” (Schweiz), from “suits,” recalls the Suitonen, the Swedes, as well as the Suebi, the Swabians—as already shown—and confirms, in agreement with the Swiss immigration legend, that the settlers of Switzerland were Istu-Onen. This is further supported by the name Helfetsen (Helvetier), which breaks down as “hel” = dark, hidden, and “fetsen” = to settle, wander, and thus means: “Into the darkness, the hidden” or “continuing from secret wisdom.” We find the same idea with the Wandali (Vandals) on p. 42—that the Istu-Onen, upon departing, took a new name based on the land they acquired.
Here: Helfetsen; there: Wandaler. They made the center of their new land into the Ur-Ort and called it Uri (“Urzeugung” = origin); the Armanen territory, where the divine rules below on Earth, they named Unterwalden, and from Schwyz (suits) they later led their Istu-Onen bands to colonize other areas—cantons. These Istu-Onen-founded settlements were thus encompassed by the ancient tribal name Switzerland, which had already taken form in their first Istu-Onen territory of Schwyz.
To the south, on the territory of modern Provence, Savoy, and northern Italy, appear the Allobroges, also called Allobrygen or Ariobrygen, who likely represented a border mark society, as it is the first name among the Aryo-Germanic peoples where the word Aryan (Arier) appears—which occurs only once more later. All tribes and peoples knew they were Aryan and, recognizing it as self-evident, did not include the word in their unique names. Compare: the term “Europe” is nowhere used in similar names.
But here, in naming a border defense force in the Alpine passes—amidst wild nature with its icy wastelands and terrors—the name Arierschrecken (Aryan Terrors) fit wonderfully. Brogg-er or bryg-er means “terror-people” (Schreck-er), and in conjunction with Aryer the phrase becomes: “Aryan men of terror,” who—especially in the rugged mountain gorges—inspired great fear even among Roman legions.
The Redus (“ed” = good, “us” = people) or Edeners, according to Julius Caesar, resisted fiercely and impeded his progress into Gaul in a most remarkable way. Southeast lay the land of the Cutrons, also an Istu-Onen settlement, whose name marks them as never-returning (“ce” = none, “utor” = returner, “onen” = men). Nearby were the Nantuates (“nanthu,” “nand” = the brave, “ates” = fighters), again a military colony.
The other Aryo-Germanic names in Gaul and Italy fall outside the scope of this study, as their confusion had already begun in the early centuries of our era, to the point that they were already considered lost—though many Stephansorte show signs of it, to which we will return.
Further eastward, crossing the Roman settlement zone Agri decumates and the Vallus Romanorum north of the Danube and near today’s Bohemian Forest, we find the Narister, who appear under the name Gabreta Silva. The forest name Gabreta (from “gabor”) = giver and “eta” = goods, possession, indicates that the Narister lived in the forest and drew sustenance from it, i.e., their livelihood, their salvation, as the name says, for “nar” (ast) = salvation, livelihood, “ister” = people, thus: people of salvational origin.
They had settled in the most promising forest in search of salvation. Their Ol-Ort was Oelnitz near Zwickau (“oel” = knowledge, “nitz” = user, enjoyer; thus: knowledge-application place), while their capital today is Eger in Bohemia.
The original name of Eger must have been Agar, based on its coat of arms, which is described as follows: Divided shield, above a half black eagle in gold, below a white diagonal grid on red. Interpreted hieroglyphically: or = gold, ar = eagle, swart = black, ruoth = red, gund = crossbar, agen = white, wyd = (total meaning: gold, black eagle half, red diagonal grid, white)
It says: Descendants (are) of the sun-sword clan; justice issues living law.
Thus, the name Eger (agar) means: “living or flowing law.” It’s worth noting that the Russian noble family Naraskin, which originates from Eger and bears the same coat of arms, recalls the tribe of the Narister. Additionally, it’s noteworthy that the mother of Tsar Peter the Great came from the Naraskin family.
East of the Agri decumati and south of the Vallus Romanorum, we first encounter the great tribal confederation of the "Vindelicer" in "Raetia", followed eastward by the Norici and Pannonians. Later migrations caused a number of new names to appear, which offer some insights regarding the so-called Migration Period, but which, going beyond the scope of the present investigation, can only be hinted at here.
The name "Vindelicer", correctly: "Findeliker", is derived from: "finde" = to find and "lik" = enclosure, law, with the familiar "er" meaning people at the end, and thus designates them as people who live in a lawful association, that is, a tribal confederation, which must therefore consist of several tribes or peoples.
Among them, the "Raetians" are the oldest, for "rheti" = testimony origin, thus a Ur-land (primeval land). Around this Ur-land, the other tribal components of the Vindelicer federation group themselves. To the southwest, along Lake Constance (Lake of Odin) and on both sides beyond it, another border group becomes apparent, under the name of the "Brigantier" (from "brigan" = horror; "ti" = to produce; "er" = people), the horror-bringers, whose castles in "Brigobanne" (horror tree, today Breisach) and "Brigantium", today Bregenz, are evident. Along the Brennus (burner) named after them sat the "Breuni" or "Breonen", also no less a border militia than the previous, for their name is derived from "bre" = fire, to burn and "onen" = men, and thus they seem to have formed, together with the Brigantians, a chain of defenses against Rome. Behind this defensive line sat the "Consuanter" ("con" = to encompass; "suan" = to include, "etes" = goods; "Consuanetes" = connected goods), the "Licates" ("lik" = enclosure; "etes" = goods) and the "Genauni" ("ge" = earth; "na" = born, "uni", oni = men), the earth-born, thus again a Ur-stem. The Armannen area of this name group was named after the Runic people ("run" = runes; "tat", tut = to cut, carve; "en", er = people), whose ancient site was "Ulme" (olme = knowledge mixture), today's Ulm with its cathedral.
To the east follow the "Norici" ("nor" = rock, "ik", ast = matching, originated), a Ur-people whose border guards were named after the rivers where they settled: so the "Ambisontes" ("ambi" = service men, "sontes" = sun people), the "Ambidravi" ("ambi" = service men, "dravi" = Drava), the "Ambilices" ("ambi" = service men, "lik" = legally bound, obligated; thus a border militia), whose main place was "Virunum" ("phyr" = Uspur; today Klagenfurt) and "Cilli" ("cil" = goal, to show; "lik" = law). Apart from these, there are still two Armannen areas to be recognized, namely that of the "Alauni" ("ala" = fyr, fire, sun; "uni", oni = men), whose ancient site was "Juvacum" or Juvavium, ("juva", josa [jois] = fire-witness, "ak" = to arise; thus arisen from fire-witnessing; hence the bull [Ust] of Salzburg) and "Ulrichsberg" ("ul" = knowledge, "rich" = rich, "berg" = mountain) = hidden realm of knowledge. Then that of the "Sevages"*) ("se" = sun; "uages" = agen = to arise) thus from the same understanding, with their ancient site "Ovilaba" ("ovil" = ol = knowledge; "ava", aga = to arise) today's Wels. Another people of the Norici were the "Taurisker" ("thur", tyr = to witness; "isk", isk = origin), their name lives on in "Styria" = Steiermark, as seen in the Styrian coat of arms. The latter is the heraldic "panther", whose name resolves to "pan" = pyr = fire and "tyr" = witness, thus means fire-witness. Their main site was "Noreja", today’s Neumarkt in Styria.
But also in the area of today’s Styria, which through its name "Styria" and its old coat of arms proves itself as a primeval Germanic Ur-land, the Slav raises his thievish, howling hand to claim Germanic-Teutonic native soil. Primarily, it concerns the capital city Graz on the German Mur line, just as in Bohemia on the German Moldau, the capital Prague must be discussed in detail for its German name and origin. The name Graz, originally rendered "Creuz**)" and still named so in the year 1735 (not forgotten*). The modern name form simply resulted from phonetic wear of kreuz (cross) and has no connection whatsoever with the Slavic "gradez". But our scholars of the old school, who had no concept of pronunciation and could not go beyond Old High German, attributed every place name they did not understand out of convenience to either Slavic or Celtic, just to rid themselves of it and avoid admitting that they were incapable of explaining it. What sad consequences they conjured up thereby needs no special mention. Even the modern conversation lexica, such as Brockhaus, Meyer, etc., uncritically reproduce the harmful nonsense of the Slavic origin of Graz and many other place names; and precisely their editors would have had the national duty not to bring such madness uncritically to the people.
It would by itself fill a book to trace the river, mountain, field, and place names of beautiful German Styria back to their exclusively Aryo-Germanic name origins and would far exceed the limits we’ve set here, while offering individual examples would be of little use—especially since in Styria a promising beginning to the foundation of place-name research had already been undertaken by Roman Walter in Graz. He published the results of his name studies in several excellent articles in the prestigious weekly “Grazer Wochenblatt” (edited by Professor Aurelius Polzer, the well-known and meritorious Germanist).
From this diligent circle in Graz, to which also belonged Professor Dr. Ferdinand Khull, cand. phil. Franz Wastian, Karl Gawalowski, Dr. Anton Schlosser, and others, much foundational and corrective work is still to be expected in the future on this subject.
South of the long line of fortifications of the Brigantier and Breonen, still belonging to Raetia, are found the “Venonetes” (“venon” = to witness, Senne [herdsmen], shepherds; “etes” = goods: herdsmen’s estates), the “Jarci” (“is” = ice, glacier; “arci” = enclosed, compare “Ark”, “Archive”: those enclosed by ice). Their Armannen region was that of the “Tridentini” with the main site “Tridentum” (“tre” = witness, “dent”, tent = to hold, guard, “ini” = men) and the ancient place-name “Sarke” near Arco on Lake Garda (“ol” = spirit, knowledge; “tre” = witness, origin; thus: knowledge-origin. “Sarke” is the river name formed from: “sa” = witness, “arke” = bend, enclosure, enclosure by curves).
To these purely Aryo-Germanic regions in the south connect, through Lombardy and the Riviera, still Aryo-Germanic-named tribal peoples, who, however, long ago fell victim to Romanization, although even in later times, into the fourth, fifth, and even sixth centuries, Aryo-Germanic It-fo-on traits of the Goths, Longobards, Rugii, Heruli, etc., or the Aryo-Germanic element surfaced, though ultimately could not be preserved against the melting pot of Italian peoples and races. (See more details and relevant remarks below.) The last remnants of the German-speaking islands are the “Seven” and “Thirteen Communities” (“Sette and Tredice Comuni”) in the provinces of Vicenza and Verona in Upper Italy, which call themselves “Cimbri”.
This name must not be mistaken for the proto-historical Cimbri, nor for the city of Cimbira (Székesfehérvár in Hungary) and other Cimbrian-named places, which might be associated with them, but instead, it must simply be taken for the meaning inherent in the name concept: “seed-bearers”, as a designation of an It-fo-on colony, which was meant to carry on the people. If these seven and thirteen communities call themselves “Cimbri”, they do so with full right, despite the learned objections raised from ignorance.
The “Cimbri” of these “Seven” and “Thirteen Communities” are simply the remnants of old-Germanic settlements as pass guards at the mouths of the Alpine passes into Italian territory, always meant to keep the back open to the Germanic motherland—an important function which they still fulfilled in the Middle Ages. They are the remnants of the Markgrafschaft “Bern” and were called “Cenomani”, namely, fighting firemen (Dietrich von Bern, Hildebrand, Hadubrand, etc.).
They too have their ancient place-names, namely: the “Seven Communities” in “Asiago” (“as”, os = mouth; “asi” = rulers; “ago” = to move, to act; thus: the acting rulers) and the “Thirteen Communities” in “Velo” (“uel” = ol, “lo” = place; place of knowledge), in “Saline” (“sal” = salvation, “ini” = men; thus “healing-people” or Armannen) and “Selva” the progenitor (“sel” = sal = healing, “va” = sa = to witness; healing-witness). Even “San Bartolomeo tedesco” is still a place name in memory, for “Barthel” is an old epithet of Wuotan, identifying him as the fire-witnessing one.
Tribal names from Upper Italy such as: “Lepontii” (“le” = law, “po” = to witness, “onti” = men: law-giving men), “Salassi” (“sal” = healing, “assi” = bearer: bearers of healing), “Taurini” (Styrian men, cattle breeders, compare: Taurisci), “Cenomani” (“ceno” = fire, brand, tribe; “mani” = men), “Ligurier” (“lig” = law, light; “ur” = ancient, “le”, “ri” = to witness, to give birth), people: generated from primordial light, sons of the original fire, ancestral tribe), “Venetere” (owners of swamp estates), “Senones” (Armannen, with their place-name or Armannen site: Ariminum); “Etrusker” (“etor” = return; “ust”, ast = origin; “er” = people; thus: people of recurring origin, therefore immigrated It-fo-ons). Their place-names: “Volaterre” (“vol” = ol, “ater” = return; “re” = to witness: returned knowledge-witnessing), “Uolsini” (“uol” = ol, “si” = origin, “ini” = men: knowledge-origin men, teachers, Armannen), “Dolci” (“uol” = ol, “ci” = seed; knowledge-seed) and many others show that the original people in pre-Roman Italy were Aryo-Germanic and only later, with the growth of the Roman world empire, succumbed to Greek and Phoenician colonization.
South of Noricum, in the southeast of Raetia, lies the land of the “Carni” (those enclosed in the rocky Karst mountains); the name appears in the national name “Carantania”, Carinthia, although the region corresponds to modern-day Carniola, with their place-names “Julium Carnicum” and “Forum Julium”, located in the “Alpis julii” (the Julian Alps), which, similar to the Silingae (Silesians), can be recognized as the “Owl Mountains”, as the seat of the “ulens”, the wise or knowing ones. All these and the previously shown “-iul” formations of place names have nothing to do with the lineage of the surname “Julii” (Julius Caesar); though they share a common root with this surname, as the Julii were in origin descended from the “ulens”, thus Romanized Armannen.
Even from these brief examples of Aryo-Germanic tribal and place names, it becomes evident that on the Pyrenean Peninsula, as well as in Italy, the Aryo-Germanic tribal peoples of the Aryan race formed the foundational element of Italian ethnic identity—later blended, to be sure, and overwritten by other influences, losing their distinctiveness. The same can be shown for the Balkan Peninsula and the Balkan countries, though this lies too far from our present objective and can only be hinted at here.
Eastward of the Norici, on the right bank of the Danube, stretched the lands of the “Pannonians”, whose name is derived from: “pan” = to plant, to beget; “onen” = men, thus designating them as planters or agrarian people and cattle breeders. Through Pannonia ran the broad It-fo-on migration road to the south and east (Danube), from the earliest times until the era of the great Roman campaigns of the Roman-German emperors, which is why in these regions the layers of countless It-fo-on migrations are deposited everywhere, making it exceedingly difficult to distinguish the original population from the manifold overlapping and interwoven ethnic layers.
Beginning from the northwest on the Danube, we first find the “Azali”, whose name is derived from: “az”, as, os = mouth, resurrection, Ase; “al” = sun as primal fire, thus they are explained as a primal people. Their region was the “Zeizzoberge” (from Zeizzo, the Beautiful, begetter; Roman: mons cetius), and in it the “Armanstock”, the Arman fortress, today the Hermanns Kogel, the seat of their Armannen, from where, once the plain (the Vienna Basin) became inhabitable (free of water), they descended from the heights and populated it, taking it as pasture and land of profit. Thus originated in Ur-times “Vienna”, on a rise above the swamps draining into the Viennese basin. The ancient name of Vienna, still echoed today in the dialectal “Wean”, was: “Vianiomina” and is derived from: “vian” (Weide, pasture, profit); “io” = fiery, joyful (cf. “Jovis”, “Juppiter” etc., as joyous exclamation, today’s “Ja!”; as affirmation and intensifier: in “fire-jo!”, “murder-jo!”); “mina” = men; thus: men of joyful gain, of the lush pasture.
“Vianiomina” was therefore a place of joy, of joyful origin, and as such had a sanctuary of resurrection consecrated to it, “Sta sa!”, the constant witness of resurrection, which is today veiled as “Stephansdom and Stephans Tower”, the landmark of Vienna, and colloquially called the old “Steffel” (Ste = sta; fel = sa). This is also “kala” as in the “Stephansturmreiben”, previously mentioned at Cologne (Köln, p. 47). The old high school of St. Stephan, which dates back to the early Middle Ages and became a university in 1364, was based on the ancient sanctuary school and had its branch sanctuary at “St. Ulrich” (realm of knowledge), on whose hill in the year 180 the body of the philosopher on the throne, Caesar Marcus Aurelius, was burned, a place long since absorbed by the growing Vienna. The old coat of arms also identifies Vienna as a sanctuary. Heraldically blazoned, this coat of arms shows a white cross in red. Read as a hieroglyph, it says: “rutch wyd rod” (cross), meaning: “origin of law and justice”. The new coat of arms since Emperor Frederick III is the double eagle, but for Vienna as Ur-location meaningless. The name “Vianiomina” was turned by the Romans into “Vindomina” and “Vindobona”, just as everywhere, so also here, shortly after the end of the Roman invasion, the old Germanic name was replaced. Nowhere on German soil have the Roman place names remained unchanged. The foreign name search of the Germans is of much later date. Other old place names of the “Azali” were “Ollersbach” (“ol” = spirit, knowledge; “ars” = from the sun; “bi” = near, from; “ag” = fire; “olarsbiag” = radiant spiritual knowledge), “Ulmersfeld” (field of spiritual increase) and many others. Among the cities of the “Azali” one shall be named: “Karnotsjan” (“kar” = enclosure; “notsjan” = necessary; corrupted by the Romans into “Carnuntum”), which proved itself a fortified stronghold – a mountain of army for times of war. The territory of the Azali stretched along the Danube to the mouth of the Raab (Arabo), and indeed south of the Leitha (Lutaha), the new settlers and its marshlands, the Hansag, formed the border. It must have extended much further and also crossed the left bank of the Danube, for there, in the small Carpathians (enclosed growth) appeared the “Osi”, whose name shares the same origin with the “Azali”, namely “origin”. The Armannen of the “Osi” had their place at “Ulma” (increase of knowledge) near Versec in Hungary. The Boier, intruding from the north, poured into the land of the Azali and divided it into an eastern and western region by wedging themselves into the middle and had settled the land up to Raetia. Name and people of the “Azali” as well as the “Osi” remained, despite the troubles of the so-called Migration Period, despite the following Huns, Avars, Magyars and Mongolian incursions, as enduring in the old primal and native soil, the “high red earth”, and this proves, besides many other features, also the fact that these were precisely the regions that joined the emerging German Reich under the name “Ostmark” and “Ostarrichi”. This new form of the old name gives the meaning unchanged, namely: “os” = resurrection, origin, “tar” = witnesses from the primal, created; thus: resurrection land. “Mark” is the familiar “border”, as “rici” = “reich” (realm) means, and so the name lives on in the concept of “Austria” (Österreich) to this day, and indeed as its ancient name in reference to its Ur-people. This is told by the ancient coat of arms of Lower Austria, which is heraldically blazoned: In blue, five golden eagles.
This is interpreted hieroglyphically as follows: “blah fem or sem or are”
And says: “Awareness (brings about) decision of the descending sun-law.” Truly a splendidly characterized feudal sigil for the margrave! It is also telling that in pre-Carolingian times, the Azali land was in possession of the old counts of Scheyern, whose name previously appeared as a tribal name, namely in the form “Stiran” (Styria), which simply means “judges” and referred to Armannen. “Stire” is just “Richter” (judge), and to this day the judge in England is called “shire” and “sheriff”, just as “skore” means a county; count and judge are therefore equivalent.*) The title of ownership of the counts of Scheyern is therefore a mistake; they were not lords of this land, but rather counts or judges themselves. Adjoining the Azali, beyond the Raab mouth and enclosed by the Drava and the Danube, whose course then turned strictly southwards, was the territory of the “Aravisker”, whose name is derived from: “ara” = solar witness, “vist”, uist, ast = origin, thus: originated from solar witness, therefore a primal tribe. Their chief places along the Danube were “Arabona” (Raab), “Brigetio” (border wall; O. Szőny near Komárom), “Carpis” (Gran), “Acincum” (Old Buda) etc., then “Cimbriana” (seed-bearer-men; Ur-place), today Stuhlweißenburg, and their ancient places: “Halicanum” (healing place), probably Krapina-Töplitz, and “Sala” (“Sal” = healing), today Zala-Egerszeg, “Arad” (Ar-rad = solar wheel, sun council) etc.
As already mentioned, the “Boier”, coming from the north, probably pushed through the Waas Valley into Pannonia—possibly prompting the construction of the frontier post of “Brigetio”. However, this occurred in a time long before the Romans, since the Boier as It-fo-on had already migrated from their ancestral home Aquitaine in the sixth century BCE, and had received the name “Boi-er” because they, according to the oracle, had to follow the path of the wind (“boi”, bö = wind; “er” = men). Their second It-fo-on migration, which followed the same oracle instruction, settled in Italy in the Po plain, where they are also referred to as “Boii” as well as “Gallii transpadana” and “Gallii cispadana”, though later they were wiped out in unfortunate wars. The assumption that the Italian “Boier” migrated back northward and settled in Pannonia and Raetia is not plausible; they were absorbed into the other Italian peoples after losing their independence.
The main migration of the Boier moved through the Hercynian forest into the interior of what is now Bohemia, which still bears the name “Boiohemum”, Boier-home. From there, in later centuries, new Boian It-fo-on swarms moved along various paths southward across the Danube and again through the Waas Valley to Brigetio into the land of the “Azali”, occupying the land between Neusiedlersee (Peiso Lake) and Plattensee and pushing on from there into Noricum, thereby separating the “Azali” from both the “Aravisker” and the “Osen”. Other migrations passed through the Bohemian Forest into Bavaria, where they settled on the Danube, across from the old “Batava” (“bat” = marsh, water, bath; “ava” = meadows) and founded “Bojodurum”, whose sister city is today’s Passau. The ancient sites of the Boier in Pannonia were “Oltibö” (knowledge resolution), “Ollar” (knowledge sun), and “Olad” (knowledge goods, hoyt).
The expansion of the Boier over the Danube region and Boiohemum and all of southern Germania laid the foundation for the great Bavarian kingdom in later centuries, which closely allied with the Lombard Empire—based on an Ur-Aryan-Germanic foundation—formed a powerful Aryo-Germanic confederation of states that could have created a great, strong Germany, had it not been stamped out in its infancy by the Frankish King Karl the Great, the “Slactenäre”, in the interest of Rome.
South of the Boier in Pannonia lies a part of the “Carni” (today’s Krain) with its capital “Aemona”, today’s “Laibach”, which offers an interesting example of the agreement between old and new Aryo-Germanic names with the current coat of arms. The old city name “Aemona” is derived from: “ae” = law and “mona” = men; thus referring to its inhabitants as “law men”, and thus “Armannen”. The new city name “Laibach” says the same, as it is derived from: “lai” = law; “bi” = near; “ag” = fire, sun; “bi-ag” = surrounded by sun-fire, thus: “law surrounded by sun-fire.” The coats of arms express the same idea. For example, the one for Krain is heraldically described:
In a silver field a blue eagle with crown, on its chest a red-white checkered half-moon.
The key words are:
Silver – blue – crown
Hieroglyphically: sil-ber – blah – kereon
Which means:
“Sun-born guards in constant rebirth (eternal land/goods).”
Eagle – moon – half – red – white – check
Hieroglyphically: ar – man – half – ruot – wyd – agen
Meaning:
“Armannen with the help of law and justice, which they guard.”
The beautiful coat of arms of Laibach is blazoned:
In red a white tower, above it a green dragon, in the base a rocky three-hill.
The key words are:
Red – white – tower – green – dragon – base – hill – grass
Hieroglyphically: ruot – wyd – thurn – gryn – duraka – fos – tri – berg – rafen
Which means:
“Law and justice turn the horrors of destruction, creating progeny, sheltered in righteousness.”
South of the Drava—still belonging to Pannonia—three more peoples are found who may be identified as frontier guards and who likely settled against Italy in pre-Roman times. Their names still indicate their old function, although they long ago became Roman provinces. These are:
The “Breuci” (“bre” = fire; “u” = origin, fire; “i, ier, er” = people), a fire-watch tribe like the Brenner, Briganti, etc.;
The “Amantini” (“amman” = servant), a mercenary troop; and
The “Scordisci” (“scar” = troop; “disci” = to destroy, annihilate; avengers’ troops), said to have emerged from a mercenary troop (cf. Soldateska), which also proves their naming as a frontier unit.
Other southern and eastern ethnic groups—likewise Aryo-Germanic by name—though Romanized early on, are left unexamined here. These include the “Dacians”, “Thracians”, “Getae”, “Sarmatians”, the “Crimean Goths”, the “Armenians” (Armannen), and others.
Returning again to the “Osen”, we find east of them the people of the “Carpi” in the Carpathians, whose name is derived from: “car” = enclosed; “pa” = witness; “ten” = to hold—and thus indicates an Ur-land and primal people. This also applies to three ancient sites: “Olesno” (increase of knowledge), “Olaszi” (same), and “Oleszvar” (“ol” = knowledge; “as” = rulers; “var” = to move, to wander; thus: wandering scholars). The location of the “Carpi” was today’s city of “Kaschau”, whose name is derived from: “ka” = to enclose; “ast” = origin; “au” = land, region; thus: the enclosed land of origin.
The Carpathians also feature the already mentioned “Bastarnae”, the reindeer herders, whose name proves that reindeer had not yet gone extinct in Central Europe in historical times and were herded and bred (cf. above p. 36).
Enclosed by all these tribes and peoples, and distinctly encircled by a mighty ring wall of mountains, lies the land of the “Boier”, Boiohemum, today’s Bohemia. It lies enclosed and has, since the beginning of our calendar, borne the name “Böhmen” (Boiohemum, Boier-home). This unique land is a striking example of how, layer upon layer, through recurring It-fo-on migrations, new ethnic groups pressed over the native population without displacing it. The people themselves always remained the same—only the rulers, the nobility, changed; here exactly as everywhere else.
Even the old ancient sites with their sanctuaries remained, only new places were added. Either these emerged as newly founded rulers’ seats, from castles or from military mountains (gathering places for the levy), which eventually developed into fortified towns.
Such a period of transformation came for Boiohemum during the time of occupation by Marbod. Before moving completely into Boiohemum in the year 8 BCE, Marbod had his seat in Colditz*), on the Mulde River southwest of Leipzig; there, on a "Col" or granite cliff that rises steeply from the Mulde Valley, stood his fortress—today long since converted into a hospital, but still called the castle. This can be gathered from Strabo (VII.1), where it says: “Here (in the German Central Mountain range of the Thuringian Forest, the Ore Mountains, and the Giant Mountains) is also the Hercynian Forest (Harz forest) and the people of the 'Suebi', who live partly ‘on this side’ of the forest (seen from Gaul, on the left, westward, outside of Bohemia), then the 'Coldurer', among whom is the royal seat of Maroboduus, called ‘Busâmum’.”
So Marbod had established his seat among these Colditzers and ruled from there over half of Germany. There he had also settled his followers, the Marcomanni, according to Strabo. Strabo reports that Marbod had come to Rome as a youth, where Augustus granted him many favors to win him over. Upon returning home, he rose as king by gaining dominion over the following tribes:
1. The Marcomanni
2. The Colditzer
3. The Lugier
4. The Zumier (“Sun-men,” whose name is still borne by "Sommerschenburg" between Seehausen and Helmstedt in the Magdeburg area)
5. The Butonen (peasants, farmers)
6. The Mugilonen (Mugil = Mugel = hill*); the “hill-men” were farmers near today’s Mügeln east of Colditz with the old castle “Rugedal” (valley of justice)
7. The Sibiner (“Si” = sun, “bi” = near, “in” = within, “er” = people; inner sun people = Armannen)
8. The Semnonen (Armannen, see above p. 14)
The ruling tribe was that of the Marcomanni, to which Marbod himself belonged. His kingdom extended from the Harz Mountains, where he claimed authority over the Cherusci, across the Swabians and into northern Bohemia, eventually covering all of Bohemia to the Danube and the Waag River. This great kingdom is described by Velleius Paterculus (II. 108–109):
“Except for the tribe of the Marcomanni, there was at that time (during Augustus’s reign) no people in Germania not yet subjugated by Rome. This people, under Marbod, had left its seats (in Upper Saxony), had moved into the interior of Germania, and now lived in the areas surrounded by the Hercynian Forest (namely Boiohemum, as Velleius Paterculus later explicitly mentions). Marbod, of noble lineage, with great physical strength and wild disposition, was more a barbarian by origin than by intellect. He did not claim rule through visible chance or the goodwill of his followers, but resolved to establish a solid and well-ordered kingdom, distancing his people from Roman influence, and aimed to make them the most powerful where he had once fled from foreign weapons out of fear.
He fortified the entire well-chosen area and either subjugated or diplomatically won over all his neighbors. He was always surrounded by a bodyguard (his royal entourage, see G.L.B. Nr. 2, p. 78: It-fo-onen as Rahakaten, the Wise). His realm reached nearly Roman levels of discipline through constant troop drills, achieving such formidable power that even our (the Romans') rule feared him. Against the Romans, he acted in such a way that he did not provoke war, but still demonstrated that if provoked, he would resist with strength and resolve. Tribes and individuals who opposed the Romans found refuge with him.
His army of 40,000 infantry (Swabians, Quadi) and 4,000 cavalry (Marcomanni, Saxons) constantly trained in conflict with neighboring peoples, preparing for a greater endeavor than what was already in his hands. One had to fear him because, while Germania lay west (left) and Pannonia to the east (right), with Noricum south of his territory, he seemed capable of being anywhere at once, feared everywhere. Even Italy could not view his progress without concern, as from the high Alpine passes—which formed the outermost frontier of Italy—the start of his dominion was less than 200 (Roman) miles away.”
“This man, therefore, Tiberius Caesar (in the year 6 CE) decided to attack from various sides. Sentius Saturninus was ordered to march through the territory of the Katti, breaking through the adjacent Hercynian forests to lead the legions into Boiohemum. Tiberius himself planned to lead the army stationed in Illyricum against the Marcomanni from Carnuntum, a place in Noricum near the relevant border.”
So far, Velleius Paterculus.
The campaign, however, did not proceed, as all of Pannonia was in rebellion against the Romans, occupying them completely. The uprising in Pannonia was followed by that of the Harz people and the Katti, the Teutoburg Forest battle (9 CE), and then long wars against the Rhine peoples, ending in the expulsion of the Romans not only from the northwest but also from southern Germany.
In Marbod and Arminius, we recognize the “High Arman”, who rose to power as “German king”, just as such an event is depicted in G.L.B. Nr. 2, p. 24. But under the cursed influence of Rome, this High Arman was overthrown and replaced with puppet kings—creatures of Rome—thereby destroying this many-thousand-year-old institution. But that lies beyond the scope of the present study. The point was to show that Boiohemum (Bohemia) and today’s Moravia (Marcomania) had been inhabited by Aryo-Germanic It-fo-on peoples since the sixth century BCE, who later became Ing-fo-onen, though the original Germanic native population was neither exterminated nor expelled, but rather fused with them.
Strabo names as Marbod’s first royal seats not only Colditz but also “Busâmum”, which some believe to be in present-day “Grimma” in Saxony, near Colditz. But undoubtedly it is the “Bubienum” of Ptolemy—today’s “Bubenitz” near Prague. Prague itself is called “Marcobudum” by Ptolemy—Marbod’s Baude—and is clearly labeled a Germanic foundation. But this “Marcobudum” was not Prague itself, which already existed, but a new structure—castle or military mountain (Heer-Berg)—of Marbod, near the ancient “Parkhaag”, a primeval Aryo-Germanic sacred place of equal antiquity to Cologne, Vienna, Trier, and Paris. This oldest name of Prague is easily decoded: “Par” = forest, “haag” = enclosed sacred grove, the holy forest sanctuary, and it immediately refutes the forced etymology of the Slavophiles from “Praha” = threshold, for such petty features never gave names to sites.
Another name under which Prague is also mentioned is “Casurgis”, which is also Ur-Germanic and derived from “cas” = struggle, “ur” = Ur, and “gis” = gift; thus: “Given through struggle in ancient times”. Ancient Germanic legends also speak of the “great Boier battle”, in which the Boier were defeated by the Marcomanni and lost their main sanctuary “Parkhaag”, which the victorious Marcomanni then called “Casurgis”. But such new names rarely endure (unlike Byzantium, which still retains its new name Constantinople); they usually disappear quickly, while the older names survive. “Parkhaag” is still abbreviated in “Prag” today.
Even the cathedral, built by Charles IV from 1344 onward, still carries that designation as the “cathedral” of the Christianized sanctuary; it is dedicated to Saint Vitus (Vitus), the Christianized Wuotan, the “Swan-white”, i.e., esoterically: the “Swan-White”, but exoterically: the “faded one of knowledge”, thus the “darkened dead Wuotan”. It would again be pointless to refute the absurd claim that “Svantovit” was a Slavic god, as is so often asserted in order to appropriate the many purely German sites of Saint Vitus as Slavic “foundings.”
North of Hradschin, on the right bank of the Moldau, is the place “Troja”; it was one of the many Troy-fortresses, of which Carus Sterne has elaborated more in his excellent book “Germany”; again a witness of the ancient Ur-Germanic nature of Prague.
Much more could be added here, but it would go beyond the scope of this study; let it be briefly mentioned that all so-called “Slavic tribal legends” have proven to be deliberate fabrications, including the Libussa legend, the Přemyslid legend, the tales of Czech and Lech, and also those of Cyril and Methodius. On this point, one may refer to Professor A. Brückner’s illuminating essays: I. “The Truth about the Slav Apostles (Cyril and Methodius) and Their Work,” and II. “Artificial Legends, the White Libussa, etc.,” Munich 1903, supplement to the Allgemeine Zeitung, year 1903, Nos. 163, 164, 249, and 250.
It is much regretted that these excellent clarifications cannot be printed here. All old place names in Bohemia—with only recent new formations excepted—can still, despite their Czechized form, be shown to have Aryo-Germanic name origins.
It was already mentioned above on p. 72ff. that the Saxons and Swabians, as "Marcomanni" and "Quadi", served as cavalry and infantry, as "knights" and "landsknechts", in a many-thousand-year-long military dispersal, and that through this dispersal they marched across the entire ancient world. The "Marcomanni" therefore appear under numerous names such as Mericans, Merovingians, Marwingians, Merowingers (also a royal dynasty of that name), Myringians, etc.—all of which can be traced back to the root “mer” or “mar”, i.e. "horse" (mare).
Likewise the "Quadi", whose name derives from the concept of pulling away, of wandering, just as the Swabians’ name. Under Marbod, the horse or cavalry lands were taken over by the Marcomanni in Boiohemum and in the land that still bears their name today: Moravia*), without, as said, making the Boier landless, only taking a portion of their cultivated territory and bringing them under the overlordship of the Marcomanni.
Since sometimes the Marcomanni, sometimes the Quadi, prevailed in dominance, the kingdom was known as either the Marcomannic or the Quadic realm, and the associated Roman war was called the Marcomannic or Quadic War, while the people in Boiohemum remained the same throughout, with only a change in rulership and thus name. Nevertheless, the Marcomanni—who made up the high nobility—never forgot that they were Saxons, as the many Saxon place names in the northern Danube regions attest (Sachsengang, Sachsenhausen, etc.); likewise, the Quadi—who made up the lower nobility—never forgot that they were Swabians, as numerous Swabian place names (Schwadorf, etc.) attest.
That a state structure like that of the Marcomannic and Quadic realm, which arose from military causes, must have had and exhibited a predominantly military character is self-evident, and so we see in this realm the main focus placed on border defense, while the old places are associated with pre-Boian and Boian periods.
The ancient places, as "Ast" (Ast = origin), have already been mentioned, and here one must still recall the capital of Moravia, "Brünn", thought to derive from the ancient "Eburodun", whose name breaks down as: "eb" = heart, come from, approach = Ur; "odun" = divine spirit, breath, i.e. “the divine spirit breathing from the Ur” animated this site.
The old places in Bohemia include "Allersdorf" (“ol” = knowledge; “er” = people) and "Allist" (“ol” = knowledge, “ist”, “uis” = wit; simultaneously higher, non-memory-based knowledge), and in Moravia: "Olmütz" (“ol” = knowledge; “mettis” = creator: knowledge-creator), "Allersdorf" (men of knowledge, Armannen), "Ulrichskirchen" (“ol” = knowledge; “rich” = rich; “kirchen” = the enclosing, the community—not necessarily Christian churches).
Apart from the above-named, Bohemia and Moravia still possess many Ur and Ol-places (as such also occur throughout Germanic land), which have been labeled with other names and which to list would take us too far—here one example should suffice.
A halgadom (sacred site) exists at "Rothenkreuz" (“ruoth-kreuz” = sun-cross) at “Hohenstein near Iglau”*), deep in the forest, hidden among the mighty hill graves. The name “Hohenstein” points to a solar cult; "Rothenkreuz" = Thing site; and all other field, forest, and place names in its surroundings mark this small patch of land as classic Ur-Aryan land of knowledge. Yes, at Rothenkreuz, the old Irminsul still stands—forgotten, silent, and yet so telling!
The military character of the “Quadi-Marcomannic realm” is reflected in the border or march territories along the left bank of the Danube, which, from the Gran downstream to the “Moon Forest” or “Manhart” (Luna Sylva), are labeled “Rha-catae”, which must properly be pronounced “Rahhattater”. The name breaks down as: “rahha” = revenge; “tatta” = fighter, Quade; “er” = people, men: men of revenge-battle. These were not settlers to cultivate land but mercenaries who made the profession of war their calling, a form of the It-fo-on concept discussed earlier, from which came the famous “Recken” (rehhe, rahhe) and later the “Landsknechte” and “Reisläufer”.
Also the Roman auxiliary troops, such as the "Gentes Markomani", the "Gentes Quadii", etc. In Upper Austria and Manhart, we find the “Rugen”**) with their main site, the old “Chermisia” (“caremisia” = “tar” = enclosed; “ter” = witness; “mi” = more; “sa” = to bear: a place of concentrated bearing/multiplication), today Krems on the Danube, and their old site “Öls” on the “Olserheide”).
Further upstream the “Heruler” (“ar” = solar-law; “ul” = “ol” = knowledge; “er” = men) in “Bechelaren” and even farther west the “Lenter” in the region of modern Linz on the Danube (origin-people) with their old site “Ursafah” (“ur” = Ur; “saf” = generation).
After the collapse of Roman rule, these march territories, which despite their importance were small kingdoms, immediately took over land and towns south of the Danube, which explains why double towns are often found along the Danube. For example: Krems, Mautern; Markt-Pöchlarn (Bechelaren), Stadt-Pöchlarn (Arelate); Ursafah-Linz; Kagran-Vienna, etc.
“Kagran” was, before being absorbed into Vienna’s newly created 21st district, an inconspicuous village found only on special maps, yet it was a "Vicus", a market that stood opposite every Roman Danube city on the right bank, where trade and bartering took place with the independent frontier neighbors, who were not welcomed onto Roman soil.
The name “Kagran” breaks down as: “kag” = cave, hollow, vault and “ran” = run, ram = reed hut (which on the Danube = “Wagram”; Wagrams = uagram = riverside land) and refers to the huts on the shore.
The fortified places of the “Rhatater” lay only beyond the Danube plain in the Manhart and northern mountains, like the mighty rampart fortress of “Stilifrieda”, today’s Stillfried on the March. No people on Germanic soil left as many prehistoric monuments as the “Quado-Marcomanni”, including the largest earthenworks in existence, such as the mighty halgadom of “Stronegg”*), or the enormous tumulus of “Geisselberg”.
The Quadic territory, however, extended far beyond today’s Moravian border into the Carpathians, where three ethnic groups still reside, who belonged to the Quadic realm. These are the “Cotini” (“cot”, “kat” = battle; “ini” = men), thus again a frontier people; and the “Cogni” (“cote” = hut, boat, shelter; “ini” = men; small farmers), who are still today called “Gaidler”.
Yet they are still “Quadi”, and their capital “Kasmark” (“kas”, “kat” = battle/“mark” = border) is the “Quadermark” (borderland of the Quadi), since “Quade” corresponds to “Kade” (katte), and still appears in this form in the Bohemian town name “Kaaden”.
The other tribe is that of the “Gepids”, whose name derives from “ge” = earth and “pidên” = to settle, thus: those who settle in the ground, the sedentary ones—which cannot be attributed to indigenous people. Today, however, the Gepids are already completely Slavicized and are known in Hungary as “Slovaks” due to mixing with Mongol hordes, (“slov” = slave; “ake” = mobile, wandering), thus: wandering slaves; mousetrap sellers, kettle patchers; see above p. 23 about the “Sofi”).
Of the many Aryo-Germanic tribal and linguistic regions that in Hungary still stand out from the Magyar-Slavic flooding and to this day stand in an unrelenting struggle for their national rights, one must consider, alongside the "Banat Swabians" and the "Transylvanian Saxons." The Germans of Hungary are Aryan original inhabitants of the country, both north and south of the Danube. The so-called "Banat Swabians" are remnants of the three aforementioned border guard peoples "Ambilicii," "Breuci," and "Amanitæ," who were revived in their old function as military colonies in 1535 and only reached their end as such in 1873. It may be mentioned in passing that a similar example is provided by the Tyrolean Imperial Rifle Regiment, which originated from the ancient Breuni border guard colony of the "Breonen," without this remarkable historical process of development having yet found appropriate consideration and appreciation. Naturally, the Banat Swabians, like all Germanic original inhabitants of Hungary, have lost an immense amount of land and population, as a large part of them was de-Germanized and, since the Jazyge settlements, then by Hunnic, Avar, Magyar, Mongol, Tatar, and Turkish invasions and their tyranny, were severely damaged, so that they were torn into countless language islands, and today more than ever must fight for the preservation of their national and linguistic characteristics.
To mention just a few place names from the Banat Swabian areas in Hungary, which seem to sound Magyar, we name: "Temesvar" = the Temes ferrymen, namely the boatmen on the "Temes," which again appears as "Thames" in England and means either "the ore-producing" or steam ford. – "Buzias", Buzias, from "buz" = nut and "ias" = emergence, thus: emergence of nuts, a suitable name for a chestnut colony. – "Pancsova", formerly: Panzowa, Banzowa, from: "panz" = mud, marsh, swamp and "owa" = meadow, thus: marshy or swampy meadow. – "Ubets", from "ub", "uff" = owl, the symbol for "ull", "ul" = spirit, knowledge and "ets", "sitz" = seat, thus: seat of knowledge, a school location, a hallowed place as Armanen seat. – "Werschatz" = defense seat, defense position, fortress. – "Kikinda", more correctly: Gikinda, from "gi" = to give, "kinda" = children; a child-giving place, a place of birth, thus a primal place. – "Csatad", from "sat", "sas" = seat and "ad" (ed) = property, thus the "estate seat", i.e., the seat of the estate owner in a large land estate. – "Tisza-kalmansfalva" = Kalmansdorf, from Kalman, i.e., Kalendar. – "Szeghhegy" = Sonnenhaag. – "Neusatz" = Neusitz. – "Lugos", "lug", lagu = law and "os" = mouth, bearer, thus: law's mouth, bearer of the law, thus the seat of a district lord, a judge. The capital of Croatia "Agram", today only called by the Croats "Zagrab" or "Zagrab", the "Sag-gora" of Ptolemy, means the place brought forth (sa) from the earth (gag), thus a primal place. – "Ezegh" (Ezek), "eg", "ug", etc. in Slavonia, called by the Romans "Mursia", is of clearly Germanic origin and means castle (egg) of the "Osens", thus the Osenburg. The name "Pest" or "Pesth", Latin "Pestinum", which is wrongly derived from Old Slavic "pešti" (correct: pesče = oven), is in fact derived from the Ariogermanic "bastarn", evolved and formed into "basth" and finally "besth" = Pesth.
"Bas" is an entrepreneur (cf. Dutch: "Slaapbas", one who provides the shelter for sleeping), "tarn" = reindeer; thus "Bastarn" = reindeer keeper. The "Pesth" of prehistoric times is thus a settlement of the Bastarnae, which was already mentioned on p. 36 with the Carpathian peoples. A figurative vase in the possession of the Imperial and Royal Court Museum in Vienna, from a tumulus near Ödenburg in Hungary, depicts a strange wagon with a woman, rider, and a reindeer herd; proof that in prehistoric times the reindeer was native to the lowlands of Hungary (cf. the included illustration). Ödenburg ("Sopron") and Steinamanger, which still lead their pre-Uroman name "Sabaria", which was also unchanged adopted by the Romans, proves itself to be a primal place, for: "sa" = sun, "bar" = life, "ria" = originated; i.e.: "Through the sun god, life originated there." This ancient settlement is also testified to by the peculiar vase with the reindeer figures and the ancient four-wheeled wagon, which was steered backwards by a steering rod, since it had no movable front axle, although it was drawn by two horses. Also "Ofen", which is called "Buda" in Magyar (now united with Pest to form Ofen-Pest, namely: Budapest), the Roman "Acincum" or "Aquincum", appears in all three name forms as Germanic in origin. The composition of the two names "Aquincum" and "Ofen" results in a remarkable agreement of the same in one sense. Ofen, Old High German "osan" or "ophan" refers to the Gothic "auhns" and the "egna", "ehna", "echna", which means "to sacrifice", and the Aryo-Germanic root "ag", "al", "ach" belongs. Thus, the "Braunsberge" (brauns: "bar" = life, "auhns" = to offer, thus: to offer life – burnt offering), such as e.g., near Heimburg in Hungary, and the "Blocksberge" ("bel" = sun, "oh" [ag, af, ach] = the coming forth), fire mountains, namely those from which the sun's fire (the fire that comes from the sun) blazed, and where the burnt offerings were offered; therefore: "osan" or "ophan" = to offer (to the sacrifice). The place of offering in the house was thus called "ofan", "ophan", "Ofen", in contrast to "hearth", though both were usually one and the same. "Ofen" with its Blocksberg was such a sacrificial site, and thus an "Ofen". Now the seemingly Roman but originally Germanic name "Akinkumb" decomposes into three root words, namely "al" = coming forth from the sun's fire, "ing" (int) = the descendants (e.g., the Carolingians = the men descending from Karl) and "kumb" = hill, mountain, thus: the mountain of the descendants of the sun's fire, and thus of the Armenians, who had consecrated their life to the Urfyr – god. One need not necessarily think of human sacrifices in an esoteric sense, but in a priestly understanding, as the "god-dedicated life of the Armenians". The third Germanic name of the city of Ofen, "Buda" simply means "Bude", "Bube", "Baute", i.e., an excellent building, probably a wooden castle construction.
Furthermore, "Esterhazy" easily breaks down into "Osterhaus". It is known that the German goddess "Ostara" – cf. Valvasor’s honor of the Duchy of Krain – was called "Ostera", and that the seemingly Magyar "hazy" is nothing more than the Magyarized German word "Haus".
These few examples may suffice. Let us consider the name of the Hungarian people, which is likewise of Germanic origin and has no connection to either the Magyars or the Mongolian Huns. The Latin form Hungaria, because it still retains the initial “h,” points of its own accord to the Aryo-Germanic “huun.” This word, doubled as hu-un, denotes the Great One, the Mighty One, the Primal Being; it is a byname of Wotan as: 1. Creator, 2. as the One living in the All, and 3. as the guide of the dead, the Great Dead One. “Gar,” “garen” means grown out (see above, p. 17 “Germane”), so the meaning of the name Hungar appears to be “one grown out of the primal fire” and is again synonymous with Arier (Aryan), and thus a designation for a primordial people. And such the Hungarians must have been, as the part of Europe they occupy—namely the Hungarian lowlands—was, in the Ice Age, the least glaciated, as was shown above on p. 4.
The “Transylvanian Saxons” are descendants of the Dacians, Thracians, likewise a primordial people, and not merely descendants of the Saxons who immigrated from the Lower Rhine in the 12th century, who merely reinforced and assimilated with the hard-pressed remnants of the native population and themselves merged into it. The ethnonym and coats of arms of “Siebenbürgen” (Transylvania) and “Hermannstadt” speak a clear language and tell of the death-defying struggle of a small ethnic group against their oppressors, but also of the unshakable confidence in better times to come, on which they wished to bestow their ancestral wisdom and which they faithfully preserved for their descendants.
The name Siebenbürgen has nothing to do with the number seven as such, nor with the assumption that it arose from it. One must be reminded at the outset that combinations of place names with the word seven are not unique to Transylvania but occur repeatedly wherever Aryans and Aryo-Germans have settled or left their mark—in many different forms. Thus we find Seven Villages, the Siebengebirge (Seven Mountains), the Seven Hills (Rome), Sieben Linden, Sieben Brunnen (Seven Fountains), Siebenhürten (Seven Shepherds), Siebenbünden (Seven Confederations), Siebenburgen (Saxons), Siebenegg, Siebeneichen, Sieben Gemeinden (Sette Comuni in Italy and Greece), Siebengesteinen, Siebengruben, Siebenheuet, Siebenhuben, Siebenlehen or Siebeln, Sieben Orte, Siebtal, Siebentürme (Castle in Constantinople), Siebenwolden, and so on. Without going into other altered word forms of similar origin, let us merely note that the Danube’s goddess was called Sibia, that the family in Germanic was called Sippe, that the phrase “to sieve something” meant “to both choose and purify,” that the sieve was a symbolic (hieroglyphic) magical device, and finally that the numeral seven, derived from Sibun, was therefore considered “mystical” and, in turn, gave rise to a vast number of further symbolic names and designations.
Si refers to the sun, both as a celestial body and also symbolically for God, law, etc., depending on the defining companion word, e.g., sisi – the giving sun, sibi – with the sun at its setting, sifa, sife – sun-born, sibium – going down with the sun, and so on. The sacred forest, in which the sun appeared to set, in which it seemed to disappear for the last time, flared up again, was the judgment site, the divorce site, or the place of fate—the si-bi-un!—where the sun had set. In the “Seven” forest, mountains, hills, this is preserved in the name. But also where a people’s law was suppressed by the tyranny of foreign conquerors, where it was si-bi-un!—where the sun had set—there hope remained for its rebirth, because there is no annihilation, only a temporary darkening, since law, too, must rise again, like the sun after its setting.
On the seventh si-bi-un day follows Sunday! The “Armanen” of the Dacians withdrew to the si-bi-un mountain, giving it the coat of arms that “Siebenbürgen” still bears today, which heraldically and hieroglyphically reads: “In blue, sun and moon with half-black eagle rising from red ribbon. In gold, seven castles red.” This translates hieroglyphically as: Blah wart ruoth bund or sibun burg ruoth: “Awake, Armanen. Legal aid dawns rising from the legal bond. Descendants claim secured law.” (Sibun [si-bi-un]) here means: with the sun set—but also rising again, thus: to preserve, to uphold.
The coat of arms of Hermannstadt, the ancient “Armanen place,” is heraldically described: “In red, two crossed swords. Crown. Three leaves (foliage) of gold.” Hieroglyphically, this results in: Ruoth tuo saks-ercd (cross) terone tri si-laub or. That is: “Legal force! Saxon law returns, the begetting sun brings it forth (in) the descendants.” The coat of arms of Kronstadt heraldically offers “a golden crown in blue,” which translates hieroglyphically as blah terone or, i.e.: “Expect (watch) the rebirth (of Saxon law) in the descendants.” The coat of arms of Klausenburg is significant; heraldically it is: “In blue, a silver three-tower castle,” which hieroglyphically means: blah wyl tri thurn burg and means: “Awakening (living) law is concealed (in the) emerging turn.”
These four hieroglyphic coat-of-arms interpretations all agree in pointing to hope for the future, in which the reigning Armanen steadfastly upheld Aryan wisdom while passing it on to their descendants, who are to revive it once the circumstances become more favorable. The coats of arms of Siebenbürgen (swart ruoth bund = “dawning [darkly] in the legal bond”) and Klausenburg (tri thurn = “emerging turn”) already indicate a coming or already occurring shift for the better, and this likely refers to a significant influx of Aryo-Germanic Isis-sons who strengthened the fused native population and from whom that confidence could be heraldically-hieroglyphically expressed.
It must not be overlooked that the Isis-sons order was a properly organized, generally Aryo-Germanic institution, which the inhabitants of Transylvania had reckoned with—not by chance, but by sending messengers to Germania to summon the Isis-sons to come to Transylvania. The influx of Aryo-Germanic Isis-sons that resulted from such a summons is the cause of the renewed flourishing of Transylvanian Germandom, already in early pre-medieval times, long before the 12th century. Similar processes can be demonstrated for other times and from other, even non-European, Germanic settlements and explained through the Rita (see p. 11–13).
Thus the circle is closed, and the most important names of peoples, tribes, and places of Germanic Central Europe are explained, insofar as they were known at the time of the second century of our era, which, despite the now necessary delimitations in other periods, was chosen as the basis of the present study.
It may have gone unnoticed that the name Aryan was only included in one of the listed ethnic names—though in many descriptions a clear reference was made to it, as often occurred. This is easily explained by the fact that all Germanic peoples knew and felt themselves to be Aryans, and therefore, naturally and without further mention, only included distinctive features in their specific names. Just as today we do not emphasize a racial affiliation in a name, because it is taken for granted, so too it was then.
However, in the fifth century, a people’s name suddenly appears in which the term Aryan is included—the Ripuarians—appearing almost simultaneously with the general name Franks. The territory on the right bank of the Rhine, between the Frisians and Alemanni, and later expanding to the left bank of the Rhine and up to the Moselle, is first mentioned as Provincia Ripuarorum, also as Ducatum et Pagum Ripuarorum, and the 7th-century geographer of Ravenna (published by Jacob Gronovius in 1698) calls it Franciam Rhinesem. Jornandes around 450 distorted the name as Riparioli. Their laws, the Salic Law, are older and precede the Lex Ripuarium from the mid-6th century, which was expanded by the capitulary of King Dagobert (628–639).
The name Ripuarians, falsely derived from ripa = riverbank, led to the assumption that they were “river Aryans,” a clearly erroneous interpretation, since no people were ever named after rivers, and why then would the concept Aryan have appeared for the first time in a people’s name? The reason lies deeper: the name clearly says: ripa means “to separate”; ripu thus means “the separated ones.” Hence, the Ripu-Aryans are those who had separated from the Aryan law, the Rita, presumably to turn to Christianity, having been Romanized over centuries as a Roman province and weaned off Aryan law. After the fall of the Roman Empire came the desire to claim Rome's inheritance, its power and dominion—desires later realized by Charlemagne (Slactenære). Thus they called themselves the free (Franks), free from Aryan Rita. That is why their "ethnic name" suddenly appears as Salians, and why their Salic Law, though still rooted in the old Aryan Rita, already signified separation from it.
So, the adoption of the term Aryan in the newly coined name Ripu-Aryan is of significance, and thus we find it first there. No event in the course of ethnic history occurs without preparation. So the catastrophe signified by the time of Charlemagne—namely, the separation of the Franks from the Aryan union—was already prepared, thereby allowing the rise of the French kingdom, the French language, the fall of the Lombards, and the severe damage to the Germans on the Italian peninsula.
This development escaped historians to this day, as they did not correctly interpret the name Ripuarians and thus mistakenly called the later French territory the old Isis-sons territory, and naturally labeled every other land as the domain of the Hermiones (Armanen) on maps—only because those names were known to them, and they felt obliged to record them with honor somewhere. Yet, in doing so, they only narrowly approached the truth. Yes, by separating from the old Aryan Rita, the later Franks and French had indeed become Isis-sons, for they had forever turned their backs on the Ur, becoming lost to Aryo-Germanic heritage. But they were not yet Isis-sons in the second century, as the results of this study make clear.
Later, however, they came to represent more than just lost Isis-sons. They became the corrupters of the people and the Rita—separated from it—who, despite still calling themselves Aryo-Germans, began to legitimize laws that allowed enslavement of their own kind. By incorporating Roman law into their Salic Law, they shook the old order, adding to the traditional three estates a fourth—the “court estate,” which soon became a fifth, the “tenth estate.” The old freedoms were thus lost step by step, and the monstrous idol of “divine right” was elevated, culminating in the roi soleil (Sun King) who glorified himself.
The Ripuarians founded the disgrace of German identity, a disgrace that later passed into proverbial German servility and the obsession with foreign lands. It was already emphasized earlier (pp. 11–14) what the three estates were: the Ing-fo-sons, the Armanen (Hermiones, Irminones), and the Isis-sons—which was clearly shown on the maps of Germania dating to the second century of our era.
It also emerged that the Armanen districts were always enclosed within the Ing-fo-sons territories, regardless of whether those territories were ancient sites (Urstätten) or new settlements from Isis-sons expansions. They would then develop into Young-Ing-fo-sons territories. It was also found that the Armanen districts—probably due to urban growth—gradually transferred their names to the people living there, who were eventually taken to be ethnic groups or peoples, though in truth they were only local names.
Only after Christianity had fully suppressed Wuotanism did the Armanen districts lose their original importance, regaining status mostly as archbishoprics, bishoprics, or monasteries in a different sense. Thus, marking the Hermiones on modern maps of Germania is entirely incorrect and needs no further refutation.
As for Isis-sons territories, it also became clear that in a strict sense they did not exist. There were only Isis-sons peoples, if one understands people in the medieval sense, namely as a term for “war peoples,” from which the modern “regiment” derives. Every Isis-sons settlement immediately founded a new Ing-fo-sons settlement, which in turn, over several generations, produced its own Isis-sons bands—and this happened regularly.
The process was such that after performing spring sacrifices (ver sacrum), the newborn or surplus Isis-sons received a new collective name under which they marched out (secession). Thus, in the sixth century BC, the Aryo-Germanic Bojer departed from Aquitaine—after whom Bohemia (Bojhemum) is named. They were Isis-sons who became rooted in Bohemia, and therefore Ing-fo-sons. After several generations, however, they were again forced to send out new Isis-sons bands, who left under the name Bojos-vari, meaning “wandering Bojer,” and founded the great realm of the Bajuvari, or Bavarians.
While the first group of Bojer remained settled and retained their name, the second wave, the Bajuvari, did not maintain their independence but established a powerful realm, as already mentioned—closely tied to the Lombard Empire and pushing the Aryo-Germanic power frontier southward far beyond today's German language boundary.
Again, it must be emphasized that the “people” of the Bajuvari, the present-day Bavarians, are not descendants of the Bojer Isis-sons, but only took their name from them. The Bojer settlers had extended their rule over an already-rooted people, forming their own warrior aristocracy—perhaps distinguishable from the old Armanen nobility. The Russian Bojer, though fully Slavic, were also descended from Bojer settlers. Even today, there remains a distinction between “courtly” and “landed Bojer” in upper and lower nobility, while the common people are of another racial stock.
Some Russian noble houses trace their origin to Churetek (Yaroslav the Wise) and call themselves Ruriks or Rurikovich. The name Russ, from Rus, Rodsen, meant the rightful rulers (lords), and is thus Germanic. Thus arose the difference between the high Armanen nobility and the lower or warrior nobility. Leaders of Isis-sons migrations were always from Armanen lineages. They were the dukes, who according to law became kings, stemming from noble families whose titles—fyr, i.e., Ur-lords—are derived from the word. The Grafen (counts)—as judges—were also Armanen and therefore belonged to the high nobility. The Herren or “freemen,” however, belonged to the warrior nobility; the Ritter or horsemen, the Edlen (nobles), and Schwaben (Swabians). This separation of Saxons and Swabians occurred precisely in this way.
It must again be emphasized that all these ethnic names were merely designations of possession, since all these peoples were Aryans and thus of one race and descent, and—as far as it was in their power—protected their racial purity through strict sexual-moral laws. These laws once applied not only to Armanen lineages but to the entire people. The modern so-called misalliance laws have clouded this crucial point of racial purity and have thus become nearly worthless.
A notable feature of Isis-sondom, as was stated on p. 16 regarding the name’s meaning as “the great mass of those who must pass through darkness by change of fate,” is that burial sites with the same name exist, often near churches of the Christian faith—places that once primarily served as sacred burial grounds.
That these were also simultaneously consecrated to the cult of creation stems from the Aryo-Germanic understanding of death, which was not seen as annihilation, but as a transitional stage to newly arising being in rebirth. Thus, “Ist-fo” refers to the three hierarchical stages, with the first being the stage of creation: He who begets in iron (death), i.e., he who rises again from death; the second or becoming stage: the constantly existing one, i.e., he is, he goes, he transforms; the third, the stage of decay before rebirth: the one who descends into darkness (into the mist, waste, void), i.e., he departs never to return (hel setzen), or he transforms in order to return, namely: he dies.
But just as he returns and dies, so too does he return from the Ur (primal) to earth, into new becoming, and thus the place of origin is also simultaneously the place of passing, beginning and end, Alpha and Omega. Therefore, every cathedral was also a place of governance, for governance or becoming lies between being born and dying; it is life, law, and justice. Thus, in these localities, three cathedrals of St. Stephen were found among the countless other cathedrals and churches of this saint: in Metz, St. Étienne (Etienne, Istienne) (pp. 50 and 65) and in Vienna (pp. 52 and 54).
As to how this saint became the patron of those cathedrals, I have explained elsewhere. It should not go unmentioned that the term “Ist-fo” also became a personal name, and that this happened at a time when a name was still given to a child with definite intentional meaning and not, as today, merely for pleasant sound. We encounter this term in three forms as a personal name, which is very telling. Namely as Stephan = constant begetter in the relative sense: enduring, steadfast, or: motionless, ceasing. That means: “procreating abroad, dead in the homeland.” Very telling for the born-over, destined to become an Ist-fo-son.
The other forms, like Istvan (Ist-fo) common in Hungary, Étienne (Istienne) in France, and Stefano in Italy, testify through their frequency—especially in earlier times—that in those lands there must have been many Ist-fo-sons. Indeed, in Hungary the name even became the national patron. If we now consider that churches and places named after Stephen are most often found in border regions, while in inner, northern, and western Germany they are rare and usually found in lesser churches, not in cathedrals, then it becomes self-evident that the reference to this name and its mythical bearer—later transformed into a Christian saint—was not merely metaphysical, but also meaningfully and tangibly applied to the concept of racial purity.
Stephen became, both as Wuotanist Ase and as Christian saint, the patron of all those called to go forth as “Cimbri” or “seed-bearers” into foreign lands—to hel setzen!—to warn them to remain Aryans and not to mix with foreign races. Here, the Armanen doctrine of sexual morality appears, which was repeatedly discussed in this book as being integrated into the framework of Wuotan’s cult—though not taken over by Christianity, which teaches a utopian doctrine of one shepherd and one flock.
The deliberate location of Wuotanist cathedrals—those that always lay outside city walls—indicates that the Ist-fo-one stood apart from the people, even though they belonged to it. The Christian liturgy explains the positioning of Stephen’s cathedrals by saying that the proto-martyr Stephen was stoned outside the gates of Jerusalem, and thus his churches were placed outside the city walls. This claim needs no further comment, especially since it only appeared centuries later, once the Church had become dominant.
In this sense, understanding the Ist-fo-ones as the infiltration of foreign race, one can rightly speak of Ist-fo-on territories—and thus designate all non-Germanic countries and peoples of Europe, for they all emerged from an Aryo-Germanic foundation but became alien to Germandom, just as the Ripuarians did after severing from the old Aryo-Germanic Rita. This is confirmed by thousands of examples across all of history.
But not every emergence of peoples aligns with the Ist-fo-on pattern, as in the scheme “Bojosvari–Bajuwaren–Bayern,” but many—such as the Lugians, Vandilicii, etc.—arose from a federation of peoples, within which a group of peoples merged and whose special names then faded into obscurity, regardless of whether that federation formed voluntarily or by force. One such example is the Alamanni or Alemanni, who suddenly appeared after the second century, immediately forming a mighty people, laying the foundation for the later Duchy of Swabia and the Swabian Circle of the Roman-German Empire.
The name Alamanni is derived from al = sun seat or god, la = arising, manen = men—thus, again meaning Aryan as “sun-men,” a primordial people, though one that appeared relatively late. But since the Alamanni called themselves Suebi and arose from the Semanen region (p. 29), uniting various Swabian peoples, the reference to a primordial people is not only explained but justified—especially since the Semanen, as Armanen, were indeed parts of a primordial people that had remained in uninterrupted possession of its original and inherited land from prehistoric times to the present. (Cf. Tacitus, Germania, Chap. 39.)
From all this it should now be clear that the Germanic peoples stemmed from the pure Aryan race, and specifically from the various groups of survivors who endured the devastating flood catastrophes of the deluge era. That these groups preserved the ancient Aryan culture and Rita in each case, and that those survivors—recognized as “primordial peoples” and “root tribes”—developed states upon their native lands, from which a feeling of unity arose that led to federations, and eventually to the unification of large parts under the label “German Reich.”
It further emerged that the names of the primordial peoples always included the term Aryan, and that the Ist-fo-ones adopted a new identifying name upon their departure, under which they became Ing-fo-ones again. It also emerged from the names of the Armanen that they maintained the old Aryan Rita as secret doctrine and were the spiritual guardians of the entire people. Indeed, even a place-name like Oleszavan indicates—through the commonly attested fact that the Armanen always stood in close contact with ancient sites—what was also heraldically confirmed for Transylvania (see p. 91).
From this, it follows how highly developed and organically guided the great state structure of the Aryo-Germans was, founded upon the Rita, with what care the Ist-fo-on system was organized and led, and how this organic structure was the cause of the state-building and state-sustaining power of the Aryans, the Germans, and the Germanic peoples—praised by all historians across all ages.
The ancient Aryo-Germanic welfare model for our modern Ist-fo-onentum—for our emigrants—should be urgently recommended to our modern social policymakers and national economists. It could be of incalculable benefit to our colonial policy.
Let action follow insight. Alaf sal fena!
Gaelag Yearbooks (History)
"The Primeval Bible of the Aryo-Germans."
The work that appeared under the second heading by Otto Dreyer in Berlin has nothing to do with forgery. But it is a plagiarism, and the copyist L. Albert tried to cover up this offense with almost childish means. And what he made of it is sheer nonsense. He turns the history of a single Aryan tribe into the “primeval Bible” of the entire 1½ million-year-old ancient race. Since I have an old edition in hand at the same time (inherited from Guido von List's estate), I can share with you and your readers the foreword and allow for a comparison.
The foreword from the book The Gaelic Annals according to O’Connor’s translation, with explanations by Wilhelm Obermüller (Vienna 1817, Cornelius Vetter Publishing), reads as follows:
The Gaelic Yearbooks appeared in 1822 in London under Philipp’s publishing house. Tre O’Connor (the elder landowner) had collected and compiled them in his homeland and translated them into English. He failed three times in trying to publish them. A first manuscript, written in 1798 or 1799 in prison in Dublin, fell into the hands of the English military and was lost; O’Connor, a staunch patriot and trailblazer for the later O’Connell, had dedicated his entire turbulent life to hatred of and resistance against the English. The second manifesto from his time of imprisonment at Fort St. George in Scotland, 1801, was burned there. In 1803 he was released and created a third manuscript based on a parchment edited from the most famous archives of the O’Connor family, dating from 1315 BCE. It had been salvaged just before the great fire of Dungannon Castle in 1809. In 1817, Sir Francis Burdett, a friend of O’Connor for 30 years, convinced him to deliver the history of the country from the earliest times. Thus came the fourth version in London 1822.
Political-religious hatred also fell upon this edition, as only a few copies remain today, and even these are still dismissed by Anglo-Saxon-Germanic zealots as “fabricated,” as noted at the anthropological congress held in Laibach in late July 1887. O’Connor was in exile in Paris; the documents he used—some of which still exist under the name Seanachasmor (Ancient Wisdom)—are claimed by Vallensay, Küttner, and Mone to provide moon and year data and were hidden from English destruction by Irish patriots. O’Connor offered to submit them to an assembly of impartial men to prove their authenticity—but no Englishman accepted the offer.
In Germany, a translation of the English text appeared in 1844 (Hannover, with Helwing), but it was burdened by speculative hypotheses and ignorance of Egyptian, Assyrian, and Chaldean scripts, as well as of the oldest Prussian history, and thus harmed more than helped the credibility of these highly important annals.
At that time, someone named Wagenfeld—apparently at the behest of English interests—fabricated a “Sanchuniathon,” or a Phoenician history, and this forgery was later used as evidence to discredit the Irish Annals.
The authenticity of the yearbooks delivered by O’Connor, or at least of their historical content, is beyond question based on the excerpts shared here. These annals communicate historical facts unknown in Europe during O’Connor’s time, but later confirmed by newly published Egyptian, Assyrian, and Prussian records. Thus, it is impossible that O’Connor or any earlier “falsifier” could have fabricated them. This will be evident to any unbiased reader of the text presented here along with the explanatory notes provided by the editor.
O’Connor himself prefaces his edition of the Gaelic Yearbooks with the following introduction:
"This history is a literal translation into English (from the Phoenician dialect of the Scythian language) from the old manuscripts, which, fortunately for the world, have been preserved through many ages despite upheavals and accidents. If anyone is prejudiced and suspects the age of these manuscripts, I beg you to consider that I do not claim the parchment itself—whether from sheep or goatskin—is as old as the events described, but I insist they must be faithful translations of the oldest documents, as it is impossible, both in style and content, that they were artificially invented. Exceptions may only be presumed in regard to the Chronicle of Erin (the third and last part of the Annals). Should such objections arise, and if they are important enough, the critics can be assured they will receive satisfactory answers to all their doubts, since everything aligns closely with the ignorance from which England’s people still suffer today regarding the ancient and modern history of the famed island (and, let us add, all of Europe, Germany included—as noted by Obermüller)."
In the 1887 book, a “summary” of the content over two pages is presented, including from Albert in the “Primeval Bible,” a speech of Aeolus, prince of the Gaal-Scythians in Gaelag, Spain, from 1368–1335 BCE. This, however, is out of sequence. The rephrased sentences in both works are nearly identical, differing only slightly in wording.
Obermüller provides highly detailed explanations for all relationships, apparently based on very rich knowledge. He also possesses general historical and linguistic expertise relevant to the older records. If L. Albert had known this book (which is likely long forgotten), he would not have needed to strain himself emphasizing proofs. He would have found them here. However, had he used a new edition of Obermüller’s book, he might have simply cited it.
Then again: how would he have known of it, if he did not already possess it? Whether he used the Hanoverian edition? The key words are written the same way in both versions.
Let us call the two works for short a (the older one) and b (the new one).
a titles the first section: “From Afghanistan to the Sinjar and Armenia.”
b: “Prehistory of the Gaals from Scoth of Iber. 6368 or 5357 BCE to the death of Ard-sfear-Noah in Armenia in the year 2213 BCE.”
Annotations a to Aeolus (1); Aeolus was a king of the Galgos or Gàlag (Galicians) of northwestern Spain. He ruled there, as we will later see, from 1368–1335 BCE. During the lifetime of his father Enar, he had visited Sidon and wanted to advance to the lower Euphrates or to the Sinjar plain to become familiar with the land of his ancestors. However, the difficulties were too great for him; so he remained in Sidon for one year and then returned to the Duero in Spain, enriched with the knowledge of Aoimags (the Phoenician coastal land), where he recorded his annals according to ancient tradition and deposited them into the hands of the Olamh (Ullams) for eternal remembrance. His name Aeolus comes from ealoah — learned, experienced, eol = wisdom. Besides this Aeolus, two other individuals of the same name appear in Gaelic history: one as the son of Ogamins, the other as the son of Nua-Gaot, as Betham indicates in the book on the “Gael and Kymbry,” pp. 437/38, for O’Connor was not the only one who reported on the Gàlag.
b on Iber (11) ;The forefathers of the Irish, Scots, and Scytho-Germans, or Goths, called themselves Gaals from Scoth. Later, for those Gaals who emigrated to Iberia (modern Georgia near the Caucasus), the designation “of Iber,” i.e., place of the Aryans, was added. Scoth or Seth (cf. Genesis) means archer. Whether there truly was a son of Adam named Seth is a matter of indifferent invention, with which the Hebrew chroniclers fabricated and “enhanced” genealogical tables, and is doubtful. It is possible that a patriarch, i.e., a tribal founder of the Scythian tribe, came into later memory under the name "archer." After this archer, the entire tribe, which ruled over Mesopotamia for 2,000 years, was named. Scoth is the root of "Deutsch," which originated from "diutisk" and "Scottish." “Gaal” unquestionably derives from “el,” the exalted, the elevated, the higher humans (compare Elohim of the Bible), so the Gaals shared this distinction from ordinary humans with “Eli,” who was elevated to world-creator by the authors of the Holy Scriptures, and with his children, the Elohim, i.e., the noble race from Persian Gulf nobility.
On Waters (2) a.; To the left of the sunrise, facing east—so northward over the sources of the great waters of the Indus and its numerous tributaries, in Afghanistan—there live the tribal kin of the Gàlag, whose name is sometimes Gilzen, sometimes Gildsjies; still known in the mountains today. Their settlements stretch from the region of Kandahar (Burghoch) over the Khyber Pass (Walberg) to the Indian Caucasus, often interrupted and bounded by other tribes, such as the Cauru (blacksmiths) in the region of Kurrum (home or dwelling of the Cauru), by the Czaten, Indian goatherds, whose grazing lands lie southwest of these Gàlag borders (Caga, according to Sanskrit, means goat), and by the Turani, the ruling tribe that immigrated from Turan to Kabul and Kandahar, and are the ancient Parthians.
On Waters b (12); That is, east of the Caspian Sea, around the middle course of the Oxus, between this river and the Yaxartes. There, millennia later, Alexander the Great encountered the tall, blond Scythians, who mockingly looked down upon the short stature of the world conqueror. The designation “to the left of the sunrise” points to a northeastern origin—as opposed to the Assyrians, who came in from the southeast.
So far, the explanations are unequal, but from that point on, only the word order differs.
From that point, the proper writing begins—with obfuscation tactics.
Edition a contains the Baal Rings (lunar months, 13) on p. 10; b has them right at the start of the book in circular form. Moreover, b includes all sorts of images (including 2 plates of Sumerian head shapes).
The entire revelation is unquestionably truth.
The correlations of the determining words will mostly match, and in a they were predetermined. b also has a migration map and a comparative linguistic section.
Now, it is a major error of the newer work to assume that the Sumerians—and later the Scythian tribe—were the primal tribe of the Aryan humanity. On this rests the term “Ur-Bible” of the Ariogermans.
This Ur-Bible is, in truth, the Edda. It is so far the only work that can rightfully be called that. Written down by the last knowledgeable Skalds in historically tangible times. But in the Altai mountains of Central Asia, an Aryan tribe likely resided around 15,000 BCE, having moved there after the last Ice Age—and their place names, mountain names, and river names are those from the Edda.
The oldest Indian-Brahmanic city is Parvana; its time of origin is astronomically dated to about 14,000 BCE. It is fairly certain that the people of the Altai, by the 4th or 5th generation, no longer remembered where they had come from and regarded themselves as the original tribe. The name for the continent of Asia stems from the Aesir of the Edda.
What the Edda myth entails can only have originated in the far north, and it mostly concerns a sunken continent called Arktogä, where Aryan humanity arose. To this topic, the works of Prof. Braungart, which stem from an unparalleled research life, are of great importance: “The Original Homeland of Agriculture of All Indo-Germanic Peoples” and “The South Germans” (2 volumes) in the same context (C. Winter’s University Bookstore, Heidelberg).
The time up to the last severe icing of the North is becoming increasingly historical. Back then, people were forced to migrate, and a strong stream moved eastward and southeastward, and another such stream southward. One went first to the Altai homeland, the other to the Cro-Magnon people, the cave painters. After the ice retreated, a great migration moved eastward along the Danube, and it remains to be asked whether the Scythians and Sumerians originated from this, or—more likely—whether the Brahmanic Indians from the Altai split off again.
The other migration stream returned to the remaining north and created the culture of the Küstenmöddinger, the shell mounds, which were followed by the Stone Age, and from there the actual Germanic tribe emerged.
Original homelands that rest upon the Edda wisdom existed everywhere, wherever a tribe of the Arktum settled. Taunus and Siebengebirge, the Fichtel Mountains, the Vienna region, Carinthia are full of them. And only now is one beginning to see and understand these things. On the Orkney Islands, in Echternach, in Schwäbisch Gmünd, it is now gradually being recognized—the ancient Walpurgis dance of Germanness, which originated from the Edda myth and became the waltz.
That later there were return migrations from East to West was already taught in 1905 by someone who believed at the time to have discovered the original homeland of the race in the East and gave a quite correct account of a migration path. The likely long-forgotten work “The Homeland of Our Fathers” (title page with a 4000-year-old coat of arms) by M. A. Schmitz du Moulin was published by Bruckner & D. Becke Publishers, Leipzig.
And now, one’s eyes turn to another “type of Ur-Bible”: the carvings on the cliffs of the Swedish coast, whose craftsmanship is so incredible that they must be dated to an age of 20,000–30,000 years. It is fabulous what accomplishment of Aryan humanity is stored in them, and the first volume is now available—“Works of the Ur-Germans,” “Swedish Rock Pictures” with a wealth of plates. The editor does not name himself, but his interpretative efforts—clearly aiming in an Eddic direction—are on the right track, such that the Edda wisdom can be traced back to the last Ice Age. The carvings most likely record the histories of that time. The work is available from Volkswacht-Verlag, Hagen i.W. and appeared in 1919.
—ph. Stauff