Brandon Heinzelmann – Page 23 – Fullness Of Meaning Christian Ministries

April 28, 2026March 1, 2021 by Brandon Heinzelmann

Vocalist, harper and scholar Benjamin Bagby, who was captivated by medieval music as a boy, has been an important figure in the field of medieval musical performance for over 20 years. He was the first graduate to earn a voice degree specializing in early music at the Oberlin Conservatory (Ohio, USA) and he also received a degree in German literature from Oberlin College. After graduation, he was awarded a Thomas J. Watson Foundation Fellowship, specifically for the study of European medieval song. His travels eventually took him to Basel, where he subsequently received an advanced degree in medieval music from the Schola Cantorum Basiliensis, and where he and Barbara Thornton first formed Sequentia. The years since 1977 have been almost uniquely devoted to the research, performance and recording work of Sequentia. Apart from this, Mr. Bagby gives his time to the solo performance of Anglo-Saxon oral poetry: his acclaimed bardic performance Beowulf has been performed worldwide and will be released as a DVD in 2006. In addition to researching and writing program books for festivals, concert series and CD booklets, Mr. Bagby has published articles about performance practice; as a guest lecturer and professor, he has taught courses and workshops all over Europe and North America. He was appointed to teach in the newly-created medieval music performance Masters program at the Sorbonne University in Paris, where he co-teaches with his wife, Katarina Livljanic, the Croatian vocalist, musicologist, and director of the ensemble Dialogos.
Recordings
For all of Sequentia’s recordings, which were researched and assembled by either Bagby or Barbara Thornton (usually working as a team), the accompanying booklets are appreciated for their rigorous scholarly quality, with great attention to detail, to the sources, and to the work of philologists (such as Peter Dronke, Pierre Bec, Heimir Pálsson, Jan Ziolkowski and Ulrich Mueller) who collaborated on the textual editions. In addition, Sequentia’s projects have witnessed collaborations with musicologists such as Leo Treitler, Edward Roesner, Barbara Haggh, Katarina Livljanic, Hartmut Möller and Richard Crocker. Two recent CD releases of Sequentia, Edda: Myths from Medieval Iceland and The Rheingold Curse were based solely on the original musical research of Benjamin Bagby, reflecting his interest in oral poetry and the use of traditional music in reconstructing ancient modal vocabularies. A more recent Sequentia CD, also based on Bagby’s original research, Lost Songs of a Rhineland Harper was released in 2004 on the BMG/DHM label, and features numerous reconstruction of songs from the 10th and 11th centuries. For this project, Bagby collaborated with the Harvard philologist Jan Ziolkowski.
The major project for the Sequentia men’s ensemble 2003-5 was Chant Wars, a musical collaboration between Sequentia and the men’s voices of the Parisian ensemble Dialogos (dir., Katarina Livljanic). The preparation of this project was made possible by a research fellowship from Harvard University. Following initial rehearsals at the Abbey of Aubazine in 2003, there were performances in Europe, Columbia, Mexico, and a North American tour. The CD of this program was released by Sony-BMG (DHM label) in the autumn of 2005. Also in 2005, the women’s voices of Sequentia – in conjunction with the exhibition ‘Krone und Schleier’ in Bonn & Essen – released a CD of vocal music from women’s cloisters in medieval Germany (recorded by the WDR Köln and released on the museums’ own label). The year 2006 will witness the release of the DVD of Benjamin Bagby’s legendary Beowulf performance.
A complete, annotated discography of all published recordings made by Sequentia since 1980 can be found on the Ensemble’s website.
Music Theater
In addition to the program Edda Eins (performed as a theatrical production 1995-7 in Scandinavia, North America and Africa under the auspices of the Goethe Institute), Sequentia’s other music-theater projects have included Hildegard von Bingen’s Ordo Virtutum (West German Television, 1982 and subsequent tours in 1984, 1986, 1990, and 1998-9); the Cividale Planctus Marie; the Bordesholmer Marienklage (West German TV, 1992, and Boston Early Music Festival, 1987); and Heinrich von Meissen’s Frauenleich (Frankurter Feste, 1987 and recording 1990). The Edda project continued in 2001 with a new production: performances of the Eddic poems which later formed the basis of Wagner’s ‘Ring’ cycle. For this project, Mr. Bagby collaborated with the New York stage director Ping Chong, in a project commissioned by the Lincoln Center Festival and the University of Michigan at Ann Arbor (and subsequently performed in the Utrecht Early Music Festival, USA tour, and in Scandinavia).
Research and Education
Since 1984, Sequentia has been consistently dedicated to teaching intensive courses and workshops in medieval music performance. The most important of these has been the 2-week summer course given at the University of British Columbia in Vancouver, Canada (in collaboration with Early Music Vancouver). Of the more than 200 musicians who have attended this course over the years, more than 20 have gone on to become either associate members of Sequentia or performers of medieval music in their own professional ensembles. Beginning in late 2005, highly-motivated students have been able to study with both Benjamin Bagby and Katarina Livljanic (director of the ensemble Dialogos) in the newly-created Masters program in medieval music performance at the Sorbonne in Paris.
As a guest lecturer and professor, Bagby has taught courses and workshops at the Schola Cantorum Basiliensis, Indiana University School of Music, University of Oregon, Duke University, Stanford University, the Autunno Musicale (Como, Italy), University of Chicago, the Modus Centrum (Oslo), Amherst Early Music (Tufts University), Wellesley College, the University of Texas at Austin, Northwestern University, the New England Conservatory of Music, Sarah Lawrence College, St. John’s College (Santa Fe), the Studio Alte Musik (Berlin), the Royaumont Foundation (Paris) and the Stary Sacz Festival (Poland), and many others.
In 2000 Bagby was a guest speaker at New York University’s Medieval Studies Program, and he spent a semester as a visiting Krieger Fellow at Case Western Reserve University (Cleveland); in 2001 he was invited as Patten Lecturer at Indiana University (humanities and School of Music), a humanities lecturer (together with Ping Chong) at the University of Michigan, and he taught an intensive May Term medieval music course as guest professor at Illinois Wesleyan University (Bloomington, IL). In 2003 he was awarded – together with Katarina Livljanic – a fellowship by Harvard University (the Religion and the Arts Initiative, Center for the Study of World Religions, in conjunction with the Music Department). In 2004-5 Bagby was twice in residence at the University of Oregon as the Trotter Professor of Music. In 2005 he was named as a part-time professor in the newly-created Masters program in medieval music performance at the University of Paris IV / Sorbonne. In early 2007, both Bagby and Livljanic will be Cornille Professors at Wellesley College (Massachussetts, USA), teaching medieval music courses for both faculty and students.
Sequentia presents several new programs during each 2-year period, each of which carefully researched in collaboration with other scholars. The ensemble has also received research grants from the Siemens Foundation (Germany) and from the Volkswagen Foundation (in association with research & performance of music from manuscripts at the Herzog August Bibliothek in Wolfenbuettel, Germany).
In addition to reseaching and writing more than 65 program books for festivals and concert series, and writing (or co-authoring, with Barbara Thornton) more than 25 CD booklets, Benjamin Bagby has written about performance practice, with articles appearing in Early Music, in the Performer’s Guide to Medieval Music, edited by Ross Duffin, the Basler Jahrbuch für historische Musikpraxis, and in Performing Medieval Narrative (ed. Evelyn Vitz, Marilyn Lawrence and Nancy Regalado).

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October 8, 2025February 20, 2021 by Brandon Heinzelmann

Origins of Early North American Indians are Turkish/ Georgian/Altaic (Japonic) |

Traces of the Altaic Words “ATA”, “APA”, “ANA” and

Their Derivatives in the Languages of Some of the Native Peoples of Americas

By: Polat Kaya

In early 1980s, out of curiosity, I was wondering about a possible existence of an affinity between Altaic Languages and the native languages spoken in the Americas. So I made a research, (although not as a linguist), with the hope of finding some living words presently used in Turkish and also in the languages of the Native Peoples of Americas. After all thousands of years ago, the ancestors of both the Turks and those of some of the Native Peoples of the American continents shared the same geographic area in Central Asia and Siberia. I wrote a paper about my findings through my research entitled “Probable Existence of a Linguistic and Cultural Kinship Between the Altaic Peoples and the Native Peoples of Americas.” The following is a rearrangement of the original paper.

1. Introduction

In my search I used the following facts and/or assumptions:

1a) Turks and their ancestors are Central Asiatic (particularly Altaic) people. The ancestors of Turks have lived in this part of the world (i.e., Central Asia and most parts of Siberia) not only throughout the known history, but most likely for thousands of years before that in the distant past. From Central Asia they have migrated to other parts of the world. At present, many ethnic Turkish people live in Siberia all the way up to the Kara Sea north of Ural Mountains, to East Siberian Sea and to the Bering Straight in the east as well as in Central Asia.

1b) The ancestors of most of the Native Peoples of North, Central and South Americas are known to have migrated from Asia through the Bering Sea many thousands (10000 or more) of years ago.

1c) In view of these facts, it is very likely that in the distant past, the ancestors of some of the Native Peoples of Americas and the ancestors of Turks and other Altaic peoples lived in the same or adjacent geographic regions of Central Asia and/or Siberia. If so, it is again very likely that all these peoples could have been members of the same people or closely related people who spoke the same language or closely related languages. Due to their possible relationship with each other in the distant past, one is inclined to think of probable existence of some cultural and linguistic relationship between these peoples, in spite of the fact that while some members stayed in their homelands in Asia, the others left Asia and went to North America.

1d) All languages are dynamic and subject to change in time. Similarly, a proto-Altaic language spoken by the members of an Altaic community who became separated from each other, in time by thousands of years and in space by thousands of kilometres, would definitely develop independently of each other in a way that when examined at present, they would appear alien to each other. In present times, it would be difficult for people who speak such languages to communicate with each other with the present form of their languages.

1e) However, in spite of this independent development of the languages of the Native Peoples of Americas and the Altaic Peoples, there may still exist in both groups of languages some living words that may be used to express the same meaning in the same way as before. There should still be some living words as “linguistic artefacts” which are reminiscence of the language that these ancient people spoke while they were all living in Asia.

1f) In any language, the first two words that a child learns in his/her mother tongue are probably the ones that correspond to the words “father” and “mother”. These two words are repeated in each person’s life time, particularly early in age, so frequently that they become permanently embedded in everyone’s memory. These two words are the most likely ones to be passed on from generation to generation during the life times of languages that may live thousands of years. Although, peoples of the same ethnic origin may become separated from each other and live in different parts of the world for long duration of time, yet their present languages may still retain these two words either in their original form or in a form which is similar to or a derivative of the original form. In spite of the evolutionary forces that act upon a language and cause changes in its structure and in the pronunciation of its words, one can still recognise these two words in languages which are related to each other.

1g) Turks being Altaic people of Central Asia are the lucky and proud inheritors of the Altaic words “ata”, “apa” and “ana” through their Turkic languages.[1] [2] [3] In this set of Altaic words, the first two have been used for “father”, “ancestor” and “old man” and the last one for “mother” throughout the history by different Altaic groups of peoples. Where ever the ancestors of Turks have migrated from their original homelands in Central Asia, they have carried with them these words as “linguistic artefacts” of their Altaic language to their new destinations. In their new homelands, they have passed these words to generation to generation up to the present time. The preservation of these words would particularly be highly likely if the speakers of the language were a dominant group with respect to their new neighbours. In this case, they would not only retain particular features of their language but it is quite likely that they would influence the languages of their new neighbours. On the other hand, if they were not as strong as their new neighbours in the new homelands, it is also likely that their language would be influenced by the languages of their neighbours. In any case, there would be some degree of cross pollination between the languages of people interacting closely with each other. With these suppositions, I feel that it would be very appropriate to use the Altaic words “ata”, “apa” and “ana” and their derivatives as reference linguistic artefacts to trace the footsteps of the ancestors of Turks and other Altaic peoples.

1h) In addition to these basic words which do not easily change in time, one could also use as reference the names for some things that influence the lives of people to the degree that people tend to regard them highly and/or worship them in their every day life. People could take with them the names of such things as the Sun, the Moon, stars, gods, mountains, rivers, living things, etc. , wherever they go. Therefore, the names for such objects could also be used as reference linguistic artefacts to trace people.

1i) In Turkish, the two words that have been used interchangeably for “father”, i.e., the words “ata” and “apa” could go through some transformation in time. Particularly, the phonemes “t” in “ata” and “p” in “apa” would tend to change into consonants “d” as in “ada” and “b” in “aba” respectively. This is noted to be so in various dialects of Turkish.

1j) The Altaic word corresponding to the word “mother” is “ana”. A probable derivative of this word may be the word “ama” for “mother” which seems to be related to the Turkic word “meme” meaning mother’s breast. For any child, “meme” is nothing but the “mama” or “ama” and hence “ana”. In dialects of a proto-Altaic language, the word for “mother” could have been “ana” or “ama”. By having “n” in “ana” change into “m”, the word “ama” would result; similarly, by having the “m” in “ama” change into “n” would make the transformed word “ana”. We will probably never know the exact nature of the relationship that may have taken place in history between the words “ana” and “ama”. However, it seems that, throughout the historic development of the Altaic languages and thus of Turkish, “ana” is the word which is used most dominantly to mean “mother”.

1k) Derivative words based on “ata”, “apa” and “ana” are used to express various kinship’s, particularly, for “father’s father”, “father’s mother”, mother’s father” and “mother’s mother”. Table 1 below lists some of the possible derivative words based on these words. Turkish as an Altaic language, has used some of these derivative words not only in its archaic form but also in its present spoken dialects.

1l) In phonetic languages such as Turkish in Altaic languages, the consonants in a given word make up the skeleton of each word while vowels in the word provide its proper sounding. However as the language develops in time, the vowels in a word may change into other vowels such as “a” into “e”, “o”, “u” while consonants of the words, in general, would tend to maintain their identity in the word through time.

1m) One should also note that each one of the derivative words from these Altaic words would readily go through transformations as people use and repeat them from generation to generation. For example, in the word “ataata” for “father’s father”, one of the vowels “a” in the middle of the the word would tend to be dropped off and the new form of the word would be “atata”. In time, the word could go through further transformations and may take the possible derivative forms of “taata”, “tata”, “tate”, “tatI”, ‘tete”, “tat” and in the case of “adaada”, it could transform into “adada”, “dada”, “dede”, “dadI” “dad”, etc.. In time, some of these derived words will be used to mean not only the “father’s father” but also to mean “ancestors”, “father”, “old man” and “man”. There are living examples of such usage in Turkish and in other Altaic languages. In my research, I have found evidence that the Altaic words “ata”, “apa” and “ana” and their derivatives are used in considerable number of languages spoken by the Native Peoples of North, Central and South Americas. My findings are listed in Table 2 where I have listed the languages which use these words and the names of the Native Peoples of Americas who speak these languages with appropriate references.

Table 1.

Derivatives from Altaic words “ata”, “apa” and “ana” Used for

Basic Form

Derivatives from basic words in likely transformations

Father, ancestor:

ata

ada, ta, da

apa

aba, pa, ba

Mother:

ana

Father’s father:

ataata

atata, tata, tatI, tat, tete, tet

adaada

adada, dada, dadI, dede, dad

apaapa

apapa, papa, papo, pap

abaaba

ababa, baba, babi, babo, bab

Mother’s father:

anaata

anata, nata, nat

anaada

anada, nada, nad

anaapa

anapa, napa, nap

anaaba

anaba, naba, nab

Father’s mother:

ataana

atana, tana, tan

adaana

adana, dana, dan

apaana

apapa, napa, nap

anaaba

abana, bana, ban

Mother’s mother:

anaana

anana, nana, nane, nanI, nano, nene, neni, nine, nan, nen

Table 2.

A comparative list of words for “father” and “mother” in Turkish and in languages of some of the Native Peoples of Americas

Item

Language

“father”

“mother”

Notes. No.

Location

Turkish

ata, apa, baba

ana, anne

[1] [2] [3]

Turkey, many regions of Asia

Eskimo

atataq

ananaq

[4]

Canada, Greenland

Aleut

adaq

anaq

[5]

Aleutian Islands, Alaska

Wahtoktata

antcha

ehong

[6]

W. of Missouri river, USA

Konza

etahceh

enah (*t1)

[6]

N. of Missouri river, USA

Omaha

dada

ehong

[6]

Central Plains, USA

Sioux

atcucu

huco

[6]

Dakota, USA

Minnetare

tanta

eka

[6]

USA

Pawne

ateash

aterah (*t1)

[6]

Kansas, USA

Cherokee

atotuh

atsIng

[6]

Oklahoma, USA

Cherokee

udoda

uji

[7]

South Appalachians, USA

Winnebago

chache

nahne (*t1)

[6]

Wisconsin, USA

Puan / Nippegon

chache

nahne

[6]

USA

Naudowesses of Carver

ahta (*t1)

enah (*t1)

[6]

USA

Hennepin

ahta

enah

[6]

USA

Cree

o:hta: (*t1)

ka:wIy

[8]

Canada

Fox Cree

osa

ane:he (*t1)

[8]

Canada

Plains Cree “Y” dialect

nohtawe (my father)

ni kawe (my mother)

[9]

Canada

Menomini

o:hna (*t1)

kIah?

[8]

Great Lakes, Canada; Wisconsin, USA

Micmac

tatat

gIju

[8], [10]

Maritime Prov., Canada

Algonquin

papam, tatag

mam, ma:ma:, mamay

[8]

Ontario, Canada

Kenora Indians

ta:ta:

—

[8]

Canada

Kekchi

yuwa

[11], [12]

Guatemala

Quiche

tat

nan?

[11], [12]

Guatemala

Ixil

pap

nan

[11], [12]

Guatemala

Aguacetec

[11]

Guatemala

Wappo

oayao

naoa

[13]

California, USA

Miwok

oappI

ounu

[12]

California, USA

Callam & Lumni

IaIIn

tan

[15]

Washington territory, USA

Chinook

tlkamama

tlkanaa

[16]

Oregon, Wash. USA

Hidatsa

ate, tatIs

hIdu, hu

[17]

North Dakota, USA

Cahuilla

na, taata

[18]

California, USA

Otchipwe

papa, baba, dede, n’otta

[19], [20]

Southern Ontario, Canada

Mutsun

appa

anna?

[21]

Alta Calif., USA

Yucateco

yum

naa, na

[22]

Mexico and Guatemala

Papago / Pima

apapa

je’e

[23]

Southwestern USA

Navaho

[24]

Arizona, USA

Biloxi

adI

unnI

[25]

Gulf Coast, USA

Tsimshian

ap, ab

nay

[26]

USA; B. Colombia, Canada

Aguaruna (Jivaro)

apa

duku

[27], [28]

Peru, S. America

Iquito

—

nanI

[27]

Peru, S. America

Candoshi

—

ataatam

[27]

Peru, S. America

Nahuatl (Aztec language)

tahtlI (*t1)

nantlI

[29], [30]

Mexico

Quechua (Inca language)

tayta

nanagash

[31]

Peru, S. America (*t2)

Cayapa

apa

mama

[27]

Ecuador, S. America

Colorado

apa

mama

[27]

Ecuador, S. America

Auca

naenae

mama

[27]

Ecuador, S. America

(*t1) In these words where the consonant “h” appears and follows a vovel such as “a” or “o” or “u” seems to be a relic of transcribing these words under the influence of English. Without the “h”, the affinity of these words to the respective Turkish words are very much obvious.

(*t2) Tarma Quechua is the native language of the province of Tarma which is north of the capital city Lima of Peru. This language is a variety of the Inca language QUECHUA. In Tarma Quechua of Peru, “nana = a woman’s sister” and “nanachIkaq = sister”; “taytancI = grandfather”; “taytacha = young gentleman”; and “tayta inti = father sun”. Affinity between these words and the Turkish “ata” and “ana” should be noted.

2. Additional Examples of Words Indicating to a Common Past

In addition to the Altaic words “ata”, “apa” and “ana” listed in Table 2, some other living words also point to the existence of a common linguistic kinship between the Altaic languages and the languages of some of the Native peoples of Americas.

2a) In Aztec language (the Nahuatl), in addition to the Nahuatl words “tahtlI” and “nantlI” corresponding to the Altaic words “ata” and “ana” respectively, we observe the word “tepetl” or “tepec” meaning “hill” which is the same both in the meaning and word structure as the Turkish word “tepe”. There seems to be many mountains and/or hills in Central and South America which are named with a name suffixed or prefixed with the word “tepec”. For example, in Mexico we have: “Chapultepec”, Agaltepec, Citlaltepec, Coatepec, Ecatepec, Jamiltepec, Oaxtepec, Ometepec, Quiotepec, Tehuantepec, Tututepec, Tepecoacuilco, Tepetitan and Tepexpan. In El Salvadore: Cojutepeque, Lago de Coatepeque, Igualtepeque. In Guatamala: Jilotepeque, Ixtepeque and in Brasil Sierra Tepequem. Similarly, in Turkic geography where Turkic and other Altaic people live, we have many hills and/or mountains named in the same manner such as Aktepe, Kultepe, Kartaltepe, Goktepe, etc..

2b) In archaic Turkish, the word “kın” and in modern Turkish the words “gün” or “güneş” are the words for both the “sun” and “day”. The Mayan people also call both the “sun” and “day” with the word “kin”.[34] In Mayan calender, a year was divided into 18 months and each month into 20 kins. It seems that these two words of totally different languages have also some historical common background. Additionally, it is noted that Turkish speaking Altaic peoples associated the word for “sun” and the word for “day” very closely with each other by expressing both concepts with the same word. Similar expressions seem to exist In Mayan languages.[34] In archaic Turkish, the name for the constellation “Ursa Major” is “Yitiken”. In this word, the first part “yiti” means “seven” and the last part “ken” is a changed form of the word “kun”, i.e., the “sun”. Thus, in the language of Altaic people, the word “yitiken” would mean “seven suns” where the concept of “sun” and a “star” was probably considered to be the same.

2c) In Inca language Quechua, the “sun god” and hence the “sun” was called “Inti”. In the word “Inti”, the prefix “in” stands for “my” and “ti” stands for “father”; hence, the word has the meaning of “my father”. Since the Incas were “sun” and “ancestor” worshippers like most of the Altaic peoples including Turks, finding an image of the Altaic word “ata” in the Inca word “inti” is pleasantly surprising. It should be noted that the Inca word “tayta” and the Turkish word “ata” have the same meaning, i.e., “father” and similar linguistic form (see item 44 in Table 2).

2d) Inti the Sun God was the ranking deity in the Inca pantheon like the Tengri among the Altaic people. It was represented by Incas with a human face on a ray-splayed disk. He was considered to be the Incas’ divine ancestor.[34]

2e) In Inca language Quechua, Incas used to call one of their low order Creator-God as “Ataguju”.[34] It should be noted that the initial part of this word is suprisingly the Altaic word “ata”. In this case it probably stands for “sacred ancestors”.

2f) In Inca society, unmarried princes of royal blood were called “Augui”. On marrying, they became “Inca” or “Atauchi”.[35] It is only reasonable to call an adult man “atauchi” after being married, because, it is most likely that he will become an “ata”, i.e., “father”. So, again we see the images of the Altaic word “ata” in another Quechua word meaning “father”.

2g) It seems that during the long development process of the languages of Native Peoples of Americas, some of these words may have changed positions. In other words in some cases, the words used to express male kinship in one language may be used for female kinship or visa versa. For example, the native Candoshi people of Peru use the word “ataatam” for “my mother”.[27] In this case it definitely there has been a reversal in the usage of the word from the original meaning of “father’s father” as it is in the present day Turkish, to the meaning of “my mother” in Candoshi.

2h) In Aleut Language, in order to make the nominative dual of the noun, the suffix “kik” is added to the apocopated nominative of singular of nouns.[5] For example, In the Aleut language, “adaq” is father and “ada” is its apocopated form. Thus for “two fathers”, the composite word “adakik” is used. In Turkish, “two fathers” would be expressed by the expression “iki ata” or “ikki ata” where the word “iki” or “ikki” represents the number two, i.e., the “dual” state. In these examples, not only the word for “father is the same but also the word representing the “duality” is the same in both languages. Hence, it appears that the Altaic word “iki” or “ikki” and the Aleutian suffix word “kik” have a common background.

3. Structural Similarities of Altaic Languages and Some of the Native Languages of Americas

3a) Structurally, the Altaic languages such as Turkish and some of the native languages of Americas resemble to each other very closely as agglutinating languages. For example, J. R. Andrews describes the Aztec language Nahuatl by saying that “sentence word” is the basic structure of the Nahuatl language.[29] By “sentence word” is meant a word that contains within itself all the nuclear constituents necessary for a complete sentence. Turkish, similar to Nahuatl, is one such language. Additionally, they follow the vowel harmony rule, although it seems to be more so in Turkish than the native languages in Americas. Both the Nahuatle and Turkish are such languages. Such similar infrastructure of languages that develop by peoples who are separated from each other in time and space can not be attributed to total random processes that shape independent languages. I feel that such languages having similar sentence formation must have had a common history some time in the distant past.

3b) In Altaic languages the gender for the third person singular and plural is not indicated. For example, in Turkish, only one word, i.e., “O” as the personal pronoun for third person singular corresponds “he/she/it” in English. The referred gender of the subject is understood from the context of the sentence. It is known that considerable number of the languages in the Americas, the genderless word “O”, or “U” or “NO” is used to indicate “he/she/it”. For example, the Cree language in Canada use “O”, the Quiche and Achi languages in Guatemala use “U”. The Micmacs of Eastern Canada use “O-” as prefix for “his/her/its” such as “Oochul” for “his father”, and “Ookwijul” for “his mother”.[34] The Turkish word “O” and the “O” used in this examples of the some native languages of Americas seems to be related to each other, again indicating the presence of a common background in the distant past.

3c) The general title given to Mayan priests was “ahkin” or “akin” meaning “he of the sun”.[34] In this word, the first part “ah” or “a” is reminiscent of the Altaic personal pronoun “O” for the third person singular and the second part “kin” is the same as the Altaic word “kï¿½n” for sun. Again one is surprised to find so complete a resemblance between these words that such a resemblance cannot be attributed to random linguistic development. Such close resemblance must be indications of a linguistic and cultural kinship between these languages coming from a common historical background in the distant past.

3d) J. R. Andrews describes the formation of one kind of adverbial adjunct of manner in Nahuatl as follows: “One type of derived adverbial of manner is formed from a preterit theme of a verb combined with the suffix ‘-ca’. Such words are translationally equivalent to English adverbs ending in ‘-ly'”.[29, p. 30] This formation of adverbs by use of the suffix “-ca” in Nahuatl has exact correspondence in Turkish. In Turkish, the suffix “-ca” or “-ce” is used, following the vowel harmony rule of Turkish, in the same way to form adverbs of the same kind.

Few examples are as follows: In Nahuatl (N): chicahua -> chicahuaca, Turkish (T): saglam -> saglamca, English (E): strong -> strongly; N: chipahua -> chipahuaca, T: temiz -> temizce, E: clean -> cleanly; N: ihciuh -> ihciuhca, T: ï¿½abuk -> ï¿½abukca, E: quick -> quickly; N: ichta -> ichtaca, T: gizli -> gizlice, E: secret -> secretly; N: cualan -> cualanca, T: kIzgIn -> kIzgInca, E: angry -> angrily.

In Turkish, the personal pronoun for third person singular is not represented with a suffix or prefix in verb conjugations, as is the case in “gelir, geliyor, or geldi, gelmi$”, etc. A similar grammatical rule as this one is also used in a similar way in the languages of some of the Native Peoples of Americas. The Nahuatl, i.e., the Aztec language, the Aleutian, the Eskimo and Cree languages may be sited as examples.

4. Some Examples for Probable Cultural Kinship

4a) Altaic military and Inca administrative systems were based on decimal system. In Inca administrative system, the administration was based on household units of 10, 50, 100, 500, 1000 10000 and 40000.[35] Each unit had an official assigned to be in charge of the unit. The official in charge of one of four-quarters of the Inca empire was called “Apu-Cuna” or “Hatun Apu-Cuna”. At the top of the administrative pyramid was the emperor called “Sapa Inca”. In this organisation, the following aspects may be noted:

The first is that the system was decimal system like the Turkish military system which has always been based on units of 10, 50, 100, 1000 and 10000 soldiers and/or horse-mounted cavalry. The names of the officials were “onbashi, ellibashi, yuzbashi, binbashi and tumenbegi” respectively. It seems that decimal system of numbering was known to both of these communities which had no contact with each other in the known history.

Secondly, the decimal system was applied to organise the community and/or the military in manageable groups. Could this be the result of a random process of social development or was there an historically known knowledge common to both people? It is quite likely that the decimal system of numbering and its application to social organisations of peoples may have been known to the ancestors of the Altaic peoples as early as 10000 or more years ago. It is up to the scholars of different fields of science to work and discover the truth related to this striking correspondence in the culture of two well separated groups of peoples.

Thirdly, we also observe the presence of the Altaic word “apa” in the names of the Inca supreme administrators. Is this also the result of a random process? Additionally, the Inca (Quechua) word “Hatun” means “great, big” and is added as adjective to the names of Inca leaders to describe their greatness. Similarly in Turkish, the words “Hatun” and “Katun” are used as the title given to the wife of “Great Hakan”, i.e., the empress (or the first lady, i.e., whatever may be one’s preference) of the Turkish people. In present day Turkish, the word “kadin” is a changed form of “katun” or “hatun”. In fact in present day Turkish culture, it is not unusual to hear among elderly married couples, man calling his wife as “hatun”. It is also interesting to note that one of the highest ridges of the contemporary Altai mountains in Central Asia is known by the Turkic name “Katun”,[36] towering more than 4000 meters. Probably we will never know whether the name of this lofty mountain had any thing to do with word “Hatun” or “Katun” of Turkish language or the word “Katun” of Inca language.

4b) Altaic words “Otuken”, Mongolian word “Utigin” and Chorti word “Uteq’uin”. The archaic Turkish word “OtUken” is frequently mentioned as the name of a “divine or sacred place” in Turkish epic writings of “Kul Tigin”, “Bilge Kagan” and “Tonyukuk” and also in Kutatgu Bilig.[37] In the Altaic language of Mongolian, the word “Utigin” is also the name given to a “god of certain place”. On the other hand, in the Mayan language of Chorti in Guatemala, the word “Uteq’uin” means “heaven”. The last part of this word, i.e., “q’uin” means “sun” in Chorti. Similarly, the “-ken” in the Turkish word “Otuken” and “-gin” in the Mongolian word “Utigin” may be taken as versions of “kun” or “gun” meaning “sun”. It should be remembered that Altaic regions in Asia were the places where Shamanism were practised very widely. In Altaic shamanism “Sun” and “sky” worshipping is quite dominant. Turkish “Gok Tengri” is the “god sky”. In view of these observations, Turkish “Otuken”, Mongolian word “Utigin” and Chorti word “Uteq’uin” seem to have something in common. That is they are all related to “sun” and a sacred place such as “heaven” and a “place where god “dwells. Turkish and Mongolian are related to each other because they are both Altaic languages and their speakers have interacted with each other throughout the history. The respective words could have been borrowed from one another. But there was no way that these Altaic words could have influenced the formation of the word “Uteq’uin” in Chorti or vice versa unless all these words have historically something in common with each other.

5. Conclusion

Ancient Central Asiatic peoples, among them the ancestors of Turks, are known to have migrated from their homelands in steps of Central Asia and Siberia to east, west, north and south. It is also known that the Native peoples of Americas have migrated from Asia to their new homelands in the Americas thousands of years ago. However, in the known history, the ancestors of Turks and the ancestors of Native Peoples of Americas are not known to have made contact with each other. Yet in spite of this fact, it is surprising to see that Turkish, as a member of the Altaic languages, should have common living words with some of the native languages of Americas. The presence of these words in these languages can not be attributed to random and independent development of these languages in two widely separated continents. I believe their presence is a definite indication of the existence of linguistic and cultural kinship between the ancestors of Turks and the other Altaic peoples and the ancestors of some of the Native Peoples of Americas that they had while they were living in the steps of Central Asia and Siberia before they were separated some 10 000 or more years ago. It may be that some readers may find this conclusion as hasty. But I am confident that further studies by scholars will establish the validity of my view.

This study is a small first attempt, in its own way, that uses the Altaic words “ata”, “apa” and “ana” to trace the ancestors of Altaic peoples among the Native peoples of the Americas. After this study, I have become a believer that these Altaic words are not only very effective tracers of the movements of ancient Altaic peoples, but also are among the oldest living words in human languages. Their wide spread use in native languages of Americas as well as in Altaic languages in Asia is a testimony to this observation.

Notes

1. A. Vahid Moran, Turkce-Ingilizce Sozluk (A Turkish-English Dictionary) (Istanbul: Turkish Ministry of Public Instruction, 1945).

2. Sir Gerard Clauson, An Etymological Dictionary of Pre-Thirteenth Century Turkish (Oxford: Clarendon Press, 1972).

3. Gunnar Jarring, An Eastern Turki-English Dialect Dictionary (n.p., 1964).

4. Arthur Thibert, O.M.I., English-Eskimo, Eskimo-English Dictionary (Ottawa: Canadian Research Centre for Anthropology, Saint Paul University, 1972).

5. Richard Henry Geoghegan, The Aleut Language, ed. Fredericka I. Martin (United States Department of Interior, 1944).

6. Edwin James, Account of an Expedition from Pittsburgh to the Rocky Mountains, vol.2, (1823).

7. Durbing Feeling, Cherokee-English Dictionary.

8. George F. Aubin, A Proto-Algonquian Dictionary (Ottawa: National Museum of Canada, 1975).

9. Ann Anderson, Plains Cree Dictionary in the Y dialect (Edminton, 1971).

10. Albert D. DeBlois and Alphonse Metallie, English-Micmac Lexicon (Ottawa: National Museum of Man Mercuri Series, 1983).

11. Marvin K. Mayers, Languages of Guatemala (The Hague: Mouton, 1966).

12. Edna Nunez de Rodas, Directora de Insttuto de Antropologia e Historia de Guatemala, private communication in 13 August 1985.

13. Jesse O. Sawyer, English-Wappo Dictionary (Carleton University Library No.: P25.C25, vo. 43).

14. Catherine A. Callaghan, Lake Miwok Dictionary (Carleton University Library No.: P25.C25, vo. 39).

15. George Gibbs, Alphabetical Vocabularies of the Challan and Lumni Languages, Shea’s Library of American Linguistics, vol. XI, (New York: AMS Press, 1863; Cramoisy Press, 1863).

16. George Gibbs, Alphabetical Vocabulary of Chinook Language (Minneapolis, Minnesota: Ross & Haines, n.d.).

17. Washington Matthews, Grammar and Dictionary of the Language of the Hidatsa (New York: Cramoisy Press, 1873).

18. H. Jakop Seiler and Kojiro Hioki, Cahuilla Dictionary (Morongo Indian Reservation, Banning, CA: Malki Museum Press, 1979).

19. R. R. Bishop Baraga, A Dictionary of Otchipwe Language (1878; reprint, Minneapolis, Minnesota: Ross & Haines, 1966).

20. G. L. Piggott and A. Grafstein, An Ojibwa Lexicon, (Ottawa: National Museum of Man Mercuri Series, 1983).

21. Rev. F. Felipe Arroyo De La Cuesta, A Vocabulary or Phrase Book of the Mutsun Language of Alta California, Shea’s Library of American Linguistics, vol.VIII, (Minneapolis, Minnesota: Ross & Haines, n.d.).

22. Mauricio Swadesh, Ma. Cristina Alvarez, and Juan R. Bastarrachea, Diccionario De Elementos Del Maya Yucateco Colonial (Mexico, 1970).

23. Dean Saxton, Lucille Saxton and Susie Enos, English-Papago/ Pima Dictionary (Tuscon: University of Arizona Press, 1983).

24. Berard Haile, A Stem Vocabulary of the Navaho Language (Arizona: St. Michaels Press, 1951).

25. J. O. Dorsey and J. R. Swanton, Dictionary of the Bloxi and Ufo Languages (Washington: Government Printing Office, 1912).

26. John Asher Dunn, A Practical Dictionary of the Coast Tsimshian Language (Carleton University Library No.: PM831 Z5D8).

27. Benjamine F. Olson, (ed.), Studies in Peruvian Indian Languages: I (Oklahoma: Summer Institute of Linguistics of the University of Oklahoma, n.d.).

28. Mildred L. Larsen, Emic Classes Which Manifest the Obligatory Tagmemes in Major Independent Clause Types of Aguaruna (Jivaro) (first article in note 27).

29. J. Richard Andrews, Introduction to Classical Nahuatl, The Aztec Language (Austin: University of Texas Press, n.d.).

30. Arthur J. O. Anderson, Rules of Aztec Language Classical Nahuatl Grammar (Salt Lake City: University of Utah Press, 1973).

31. J. F. H. Adelaar, Tarma Quechua Grammar, Texts, Dictionary (The Peter De Ridder Press, 1977).

32. John Gilmary Shea, French-Onandaga Dictionary From a Manuscript of the Seventeenth Century (New York: Cramoisy Press, n.d.).

33. Encyclopedia Britannica, 1974, vol. 9, p. 260.

34. Encyclopedia Britannica, 1974, vol. 13, p. 719-722.

35. Philip Ainsworth Means, Ancient Civilizations of the Andes (New York: Gordian Press, 1964).

36. Encyclopedia Britannica, 1974, vol. 1, p. 640.

37. Abdulkadir Inan, “Yusuf Has Hacib ve Eseri Kutatgu Bilig Uzerine Notlar”, Turk Kulturu, sayi 98, Aralik 1970, p. 114-115.

[This paper is revised from Polat Kaya, “Search For a Probable Linguistic and Cultural Kinship Between the Turkish People of Asia and the Native Peoples of Americas”, Belleten, Cilt: L, Sayi 198, Aralik 1986, Turk Tarih Kurumu Basimevi, Ankara. Also catalogued in Canadiana, Canada’s National Bibliography with the same title as above under Comparative Linguistics, 497, P. Kaya, C87-7257-9 MRDS Pt. 1]

Source: ireland.iol.ie/~afifi/Articles/turkic.ht

April 28, 2026February 20, 2021 by Brandon Heinzelmann

Born in Evanston, Illinois, Bagby was educated at Oberlin College, Ohio, and the Schola Cantorum in Basel, Bagby founded the ensemble Sequentia with Barbara Thornton in 1977. This group takes an innovative approach to medieval repertoires, especially with respect to their treatment of mode: they rely on the harmonic qualities of their voices to guide them through the different modes. Sequentia has released many fine recordings, most of them on Deutsche Harmonia Mundi. During the 1980s and 1990s, the group specialized in the music of Hildegard of Bingen; many of their most famous recordings are from this period. The group has also performed music written in the 12th century from the musical centers Santiago de Compostela, Aquitaine, and Notre Dame.

Benjamin Bagby’s work as a composer also contributes to his recreations of the ancient epics, such as Beowulf, the Icelandic Edda and German music from the 10th and 11th centuries on their recent recording Lost Songs of a Rhineland Harper. His version of Beowulf, which he has been touring around the world since the 1990s, is available on DVD (from a show in Copenhagen); his performance on May 9, 2003 at the International Congress on Medieval Studies is documented and discussed in, and was an impetus for, the 2012 anthology Beowulf at Kalamazoo.^[1]

He gave presentations internationally including at the University of Chicago Laboratory Schools.^[when?]^[2]

Bagby (widowed from his longtime collaborator Barbara Thornton) married Croatian chant scholar Katarina Livljanić.^[

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April 28, 2026February 13, 2021 by Brandon Heinzelmann

Jump starting our study on J.R.R. Tolkien, I am honored to present the Elvish voice behind Peter Jackson’s film trilogy of The Lord of the Ring’s, “The Two Towers”. Sheila Chandra, our honored guest, sang in Elvish ( Quenyan ) with Howard Shore’s score for, “The Grace of the Valar” a.k.a. “The Breath of Life” in “The Two Towers”. Sheila’s voice was chosen by the greatest film score artist and filmmaker of our time to convey the world of humans, the immortal elves, the love and bliss of such a union, and the harshest reality that one would age unto death and the other would not.

A short biography

WIth Indian Heritage, Sheila Chandra made her home in the United Kingdom. Shelia’s talent spanned from singer, author of several books, songwriter and actress. Having been signed with Record Labels such as: Mercury/ Polygram, Peter Gabriel’s- Real World, Shakti/Narada, Phonogram, Indipop Records, etc., Sheila’s experience in the Music and Music Business world has established her as a seasoned veteran.

Top chart songs such as, “Ever so Lonely”, “Third Eye”, found on Peter Gabriel’s supported Real World Label: “Weaving My Ancestor’s Voices, The Zen Kiss, ABoneCroneDrone, etc.

My favorite song by Sheila was “Speaking in Tongues” where Sheila shows her extraordinary ability to exhibit an Indian system called, “Konnokol”. WIth her crystal pure voice, she rapid fires mathematical sequences like no other. One of my biggest accomplishments was to take a year to transcribe Sheila’s “Speaking in Tongues” and perform to her soundtrack with an indigenous Indian drum called, “MRDGM”. When talking to Sheila about this, she thought that was cute… (I blushed).

Please go check out her works and biography at https://www.sheilachandra.com/. Sheila is a champion

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October 3, 2025February 9, 2021 by Brandon Heinzelmann

Epithets for angels, Satan, kings, priests, queens and gods

One of the earliest sentient cultures of great intelligence was the Kartuli culture. The Kartuli culture spoke a language that was shared with Sumerian. Kartuli language, or Kartvelian, is now known as the modern Georgian language. This shows you how old Georgian is!

This highly evolved (in excess of 300,000 years) Kartuli or Kartvelian linguo-culture gave the Sumerians a meaningful relationship between nature and the heavens. Kartvelian culture made sacrosanct the Sumerian Language, culture and practices. Prior to the Kartvelian influence, the Sumerians, seemingly, were just an agrarian culture.

One can see an ‘imprint’ from the Kartvelian’s language to the Sumerians when one looks at the etymological origins of Sumerian inherited words. Such borrowed words are seen later in the vocabulary surrounding the Sumerian agricultural, religious, and political practices. That is, commonly observed objects with associative names from the Kartuli or Kartvelian speaking peoples, most certainly lent their vocabulary to the Sumerians. Suc examples of Kartvelian words loaned to the Sumerian vocabulary are: “xe”-“tree”; “Kakalli”-“walnut”; “Ugula”-“overseer/ “heartless”; etc. —-as we shall see later, are from a narrative —-i.e., a similar story to the “nag” or ‘ugly ones’ who guarded the Paradise or the ‘encamped garden’.

The beautiful language of Sanskrit has also been affected by Kartvelian such as seen in the word, “Angira”-“Angel” (nasal + gutteral + rotex formula) shows old Indo European ties with the “Angelos” of the Greek language and the Sanskrit, “Angira” -the fire keepers/ ‘brazier (hot oven/ thing) watchers’, NG/ naga/ snake people. The (non-mythological) Oxford Sanskrit Dictionary gives us many word pictures concerning these beings as, “serpents with human faces”. Once such being is the “Angarika” (masc.) – “charcoal burner”; “angarasa” – “fire keepers”. Whether placement of the -gn- or -ng- occur in the “anga” or “agni” to create the shape of the meaning of the Sanskrit ‘fire burners’.

I am beyond perplexed as to the Cain culture that travelled east of Eden into the Biblical Nod, if one is used to reading their Scripture as a serious historical and geographical reference. A major city just under 30 miles South-East of the 3 regions of Nod (Noqdi) do we find thriving Ardabil, Iran.

The 3 Noqdi or “NOD”:

1)Naqdi ya Sofla is 29,7 miles North-West of Ardabil

2)Naqdi-Olya is 24 miles N.W of Ardabil and finally

3)Naqdi-Bala is ca. 20 miles N.W of Ardabil.

One can see the Proto Aryan root word, “Nag”, carried through in the Persian. Other archaic Indo Aryan and possible Mongol, Old Japonic-Altaic words could and would retain such names as those of the Khan-ite clans as in Cain-ites. As Cain was given a mark that all men would know who he was and that he would be distinguished from every other man on earth it interests me to who these naga people are. It is of great importance to study the “naga” clans or naga people who keep a cauldron of fire burning day and night. Such a naga/ Cain-ite/ Khanite might represent something of the offspring of Cain as a cursed race. Was he a giant based on the sexual intercourse of a fallen elohiym? Was the Satan and Eve story another account of the ‘fallen sons of God/ fallen angels interbreeding with the Daughters of men (the Huwites/ Eve-its/ Chaiva clan)? Was all of the earth at this time an Eve culture without a Patristic warring leader? Was Cain the offspring of Satan and Eve (the misunderstanding of reproduction during this time of antiquity would have possibly played into the Goddess myths which gave way to the belief in Parthenogenesis {‘self birthing’} at that time, and the “Blessing” from either Satan or YHVH)? I think this is a possibility.

Another reference to the conjugal relation of Satan and Eve resides with the Sumerian text of Inanna and Enki where the Serpent-god imbibes a type of soma libation with Inanna or the Eve (“Life-Bearing”) antagonist of the story. In the story, such drunkenness led to coitus between the Sumerian Inanna and Enki (Eve and Satan) in the story. Was this the Genesis 3 account? I find the ‘fruit’ of the garden to very well have been shared with not just Adam and Eve but of the Serpent-god and Eve.

I am beyond perplexed concerning the Sanskrit/ Rig Veda collage’ of ‘priest, snake, fire, copper, ugly, outcast, and watcher. All of these branding terms seem to fulfill an archaic-mosaic for me concerning Eden, the Fall, The Garden, The Cherubs, The Most High Angel that Fell, and the borrowing later of these signs, symbols and metaphors.

Similar themes of Enki/Naga are found in the Nachash in the Hebrew, with the name and function of the “Serpent” in the “Pairidaeza (Persian: “park land”)” or technically, the Greek which continues the Farsi: “para” = ‘around’ + “deisos” = ‘garden’/ ‘park’ = *enclosed garden*

As the “Cherub”, “Griffin” or “Kerabou” (gutteral + rotex + labial formula), or Chorobai as mentioned throughout Sumerian, Akaddian, Babylonian and Persian myth mention the “Guardian” as the hired one. He was the Watcher. The “Igigi” (eye + eye {or: ‘intense eyes’; ‘maloik’ or ‘malacchio’ in Italian}) in Sumerian means, “watcher”. Igigi also means, “to watch with rapacious eyes”. One might look to ‘rowb’ in the Hebrew for “the Raven” or “eye of the Witch” “Eye of Odin {Adon/ Adonai/ Atum Ra})” over Eve and Adam. These were the first two protagonists for the narrative in the “enclosed garden”. Norse myths are directly related to Georgian and Sumerian myths. It is a wonder that the Vikings spread such a relatable myth to the Sumerian tales and Biblical accounts. Such a beautiful tapestry of history and language!

Parallel accounts of the Biblical Sons of elohiym (earliest redaction of the Biblical account is found in Job 2 and 3) are the Mesopotamian creation gods-the Anunnaga (Enuma Elish/ An = “heavenly” / Naga – sons of An, i.e., Anunnaki) had their “fall”.

Hebrew linguistic cognates:

I find that the high and Lifted Cherub of the Biblical Genesis account became the cursed belly crawling “serpent” of the Garden of Eden after his dialogue and temptation to fruition with Adam and Eve. This very serpent was called in the Hebrew text, a Nachash (Nach-Nag). We see the Nag in India as having Serpent God parents who went into the sea, as their myth goes. We see the Nephilim in the Hebrew as the Fallen Ones to match that of the Giants who terrorized the earth. These Giants are also found in every myth, religion of antiquity, tale, fable that one would like to read about.

From a distant past we still retain a yezdi clan in Zagros Mountain region which would have bordered southern Eden in its day. They worship Melek Taus, the “Peacock King” or “Shaitan”. They say that he only wanted to be close to Elohiym, the I Am. As the I Am kicked Melek Taus off His holy mountain, he took ⅓ of the angels or gods or elohiym with him. Forever worshipped, Melek Taus’ clothing, headdress, rituals, totem poles (Pole or Tree of wisdom in the Garden where the Shaman witch reclined) is found in the earliest Native American Indians.

Concerning the utmost antiquity of the Naga, Cain-ite, and Steppe culture Khanites

that I have researched, one can reach to the Kartvelian language (reaching back 5 to 6k B.C.) to find the word, *na-qsir. Na-qsir means, “coal”. “Coal” was the term necessarily used in explaining the function of the ‘coal burners’ or “Angira” or “Angels” of the old world in the Northern plains of ancient India, Pakistan, and Iran.

The earliest Cainites did indeed smelt metals and work to make weapons and musical instruments. We do find his son’s name, Irad (“descended”; “fallen down to earth”), eponymously named in the very first city-state on earth, “ERIDU”. This city-state was generated by a secret guild of metallurgists who began the same production that they started in Nod or Noqdi. The ‘descended’ to an area between the Tigris and Euphrates. One can Google-Earth this area (just type in Eridu, Iraq). It is beyond haunting when the satellite’s view brings you down to a little square no bigger than a few football fields, yet, this is a remnant time immemorial—our very beginnings.

So, in our possible Satanic genes carried from Cain to us, wars Christ against our very urges every minute. Cain might be the generator of all Nations through his Satanic craft, though, practical and burdensome at the same time, his craft is handed to us to forge through this world. Funny how the Garden of Eden was ‘forged’ by God to retain Peace and it is in Cain that we bear the mark to forge those things which are unnatural to make a ‘living’.

Would it surprise you to also know that “Cain” meant, “Forger” (QN -Hebrew root: “to forge”, “to join”, “to smith”), or ‘one who is a Smithy’. I am convinced that the archaic Kartvelian gave root to the word for angel, for there is nearly nothing to be found on ‘angel’ in the Greek or Hebrew Theological works I have read that satisfy me. Such practices were done in secret and held as magical. Only a select few could be revealed this metallurgy for if fallen into the wrong hands, the enemy could learn to make weapons to fight back. Words to form images: “fire, seraph, six wings, flying, sparks, coal, Holy, Temple, God’s *Train*, veil, etc “ are ‘fired’ into my brain as were the ancients who thought in terms of images which carried their innate logic and not the logic of Aristotle’s deductive syllogism.

October 3, 2025February 7, 2021 by Brandon Heinzelmann

The all too natural ancient etymologies of God’s “epithets”

“Gud God, Holy Cow, What kind of Heavenly Cheese?

3 Main Epithets:

Epithet 1

“God”

Very early influences

With the etymological observance of the very ancient Kartvelian languages, we see Kartvelian languages as being a Caucasus parent language of the Sumerian language. Kartvelian is simply a ‘Proto-Sumerian’ language. This is to be distinguished from a “pre-Sumerian” language which would mean, by linguistic relations, the possibility to have no relation to Sumerian.

We see naturally binding relations between the two cultures and their respective languages in simple bucolic terminologies. Such an example of this can be found with a pastoral or bucolic (Greek: boukolos = “herdsmen”, from “bous” = “ox”) term found in the Sumerian language for the word for bull, ox or cow. Such a term or terms is as follows: “Gud, Gur, and gu4”.

With the influence of the already Divinely appointed sense to “guda” from the Kartvelian culture ca. 3,000 B.C., Sumeria was given an astronomical and astrological sense to its agricultural practices. The Kartvelian brings us the heavenly word, “guda”, = (gud, gur, gu – the divine bull, sun and moon. steer, bullock, ox, “that which pulls the plow”),

We see the same in the Akkadian (MUL (of the heaven) GU (cow/ ox) AN NA (Heaven)= “the Bull of heaven”—therefore, “that which brings/ treads the Day”).

Other epithets that can be seen to hold the same function are found in the names:

UTU in Sumerian or SHAMASH (son of Sin) in Akkadian were Mesopotamian deities that were seen as part of a Trinitarian idea. These two, UTU and SHAMASH, were seen with the Moon god, Sin (in Akkadian {Sumerian: Nanna}), and the goddess, Ishtar (in Akkadian {Sumerian: Inanna}) which is also the equivalent to the Roman Venus or Greek Madonna.

Thanks to the Kartvelian world, we see many world “Bull” myths that led to the first senses of “baptism” that might be related to the “christian baptisms” of today. Walter Dale did a wonderful treatment of the 6 main forms of ‘baptisms’ that the Bible refers to as priestly ritual washings, prophetical pantomiming-analogous acting, Johanine {John the Baptist’s prophetical and fulfillment to the Christ baptism}, ordinance of Jewish law/ Heathen lands/ dirt washing to enter into Jerusalem, ordinance of the land laws, Christian obedience to the Judaistic laws baptism, baptism of fire unto holiness {no water] baptism (plus the extra pagan rite baptism of the Bull’s blood which I believe is syncretic practice between ancient paganism and Israelite cultic practice). Such 6 ‘baptisms’ mentioned in his 4 volume treatment on “Baptisms” start with the ‘pagan-rite-taurobouleum’ or ‘bull’s-blood baptism”.

After Kartvelian influence, many Sumerians observed the horns, the moon, the maiden, the god UTU, etc. as collective symbols by which their culture’s “sense” of well being between farming, God, sex, procreation, birthing, neighbors, etc. began.

We also see how this very early observance did spread to much of the Asian, Mediterranean and Occidental world. Such divine observance of was seen/ still seen in Hinduism, Jainism, Buddhism, Egypt, Greece, Israel, Rome and Germany.

In the ancient rituals of the Kartvels (or ancient Georgians), the “guda” was observed as the divine Bull, Sun and Moon from which we see that the Sumerians associated all 3 together in their ancient religious observances.

The word, “Quat “, or “Kwat “ (such is the gutteral + dental formula akin to ‘gud’, ‘guda’, etc.) is an early Proto-Indo-European word. Its origin shows us the word, “Cheese—the curdled milk of the cow”. This, in turn, became a morphological division word for the interrogative, “What is this?—-hence, “WHAT?” The skin sack of the bull represents the “DIVINE BULL” coming from HEAVEN and descending into the Skin Carcass or sack. Such an incarnation is very well seen in our Lord and Saviour, Jesus Christ, in one sense: Christ is God. Christ came into the ‘form of a man’ to endure as man and God. Jesus Christ is God wearing a human skin sack, to say equivocally to the Kartvelian idea of Guda. So, the words, “what?, cheese, bull, sack for libations which were formed from the skin or carcass of the cow, and God” did originate from the all too natural and mundane terms that were seen everyday.

From now on, you might think of the “heavenly cheese” of the Dutch (“kaas”), or, “Gouda” and all its cognates mentioned here and way beyond, when gormandizing on such a delight! Oh, yeah, did I tell you that the “Kaas” was “Das Got “….Old German, Got = “The Good’ = “ The God”.

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Epithet 2 – “The Word”

The LOGOS and his base beginnings.

P.I.E. (Proto-Indo-European) = “lg- as a “classifier” or “organizer” of firebrands or logs.

P.I.E. – *LG*= ‘the logs that were *collected* (Grimm’s law: labial/gutteral) and categorized in orders of sizes and types to burn, build, etc. The smaller logs were used, obviously, to start the fire while the larger logs were placed later for the greater heat.

The strongest logs were used for possible tools, wheels, carts, weapons, house building material, etc.

We get our suffix, -ology, as to mean, “classification, category of, study of, words of “.

Hence, *leg*, *lg*, (Greek:‘logos’) = “the classification and categorization of things”.

It is not a wonder that Plato looked to the “Driving Force” of the universe as “Logos”. Plato expounded on Logos as a part of a Divine Trinity consisting of ‘good’, ‘logos’, and ‘world spirit’. Logos’ attributes, as seen by Plato, were the aspect of Wisdom, Reason, etc.. It is interesting that the very archaic, “LG”, meaning categorizer, organizer, Collocator, etc,….collectively, meant, “Judge”.

The development of “LOGOS” finally came to its fruition in the Johannine Gospel (Gospel of John) as “…and the LOGOS ***became flesh*** “.

What an astounding sense to the first century Chrestoi who understand the Greek classics, the Ne’evim ( the prophets ) and Messianism as ‘the Fulfillment of the World’s Pain and Cure!!!

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Epithet 3 “EL and YAH”

Egyptian and Babylonian scriveners, bards, poets, prophets, historians, and Astrologers all looked to the bull as the strong one. The Bull, Apis (Egyptian), or the Sinaitic Hebrew pictograph: Aleph* (The bull is the ‘first’, ‘the lead’-hence, the “Aleph”, or “ALPHA”, hence, the first letter in the Hebrew Alphabet {aleph – beyt/ alpha (in Greek) and, the letter “a” in English}).

“AL”, “The “Heavenly-Bull”, or, “UTU”, represents the divine treader or maker of the traces by which the Lead Bull has established. The Taurus, or Bull) , which was and is the vowel carrier for the “A” sound and means, “Bull; Ox”. “AL or EL (Hebrew)” became known as “the God” of the Hebrews. “Elohim” was the ‘congress’ or ‘hierarchs’ of “EL” that did the bidding, expressed the notion, etc. of EL.

The Hebrew took the AL Verb to the morphological EYEH. Eyeh carried the “prosthetic E” or removable “E” (in this case, the prefix) which led to “Yah”, which, in turn, became the hypocoristicon of the more elaborate, “Yehoua”, (YHVH). Once again, the VERB, Yah, denoted “THE ALL POWERFUL ONE”. Yah, in its most simple definition means = “makes to exist”. Yahweh = Yahoua comes from the Mesopotamian relation of man to God and God to man meaning: “Friend of Man”. “Creator of Man” and, “the God who Warned man before Flood”. This same YHVH God talked and walked with mankind millenia before Moses!

October 3, 2025February 6, 2021 by Brandon Heinzelmann

Agnoia and Gnoia

So strong are words when they are represented in their proper context and so damning when they are misappropriated. I am a believer and sold out that Jesus Christ is my Lord and Savior. I believe in the inerrancy of the Biblical Text, i.e., the Antiochus-Textus Receptus-Text.

This is my statement to a dear friend and colleague:

“Dear ….., this is the ‘genius’ of *agnosticism*: It is a term that has been misunderstood by our religious community. Amongst most church goers prevails an “us and them” attitude with “us” being the “believers who are saved” and the “them” as the unbelievers which include atheists and agnostics.

Such a term as ‘agnosticism’ has been disenfranchised from its original and proper usage. Many deemed the term, ‘agnostic’, as in relation to “disreputable, hedonistic, heathen, pagan, non-believing”, etc. Yet, for me to proclaim ‘agnosticism’, in the categories of sensible philology, etymology, linguistics, word usage and not cultural bastardization of words, etc. frees me up to be a REAL believer. I can say, “I don’t know what’s past this veil”, “I don’t know everything that should comfort those who suffer”, etc.

Technically, I most certainly could be called a “Christian Agnostic” because I am a Christian who doesn’t know it all. If I said, “out of the 2,253 inflectional forms of the Finnish noun, “kauppa” = “shop”, I don’t know the Genitive Singular 2nd person of said noun, I would claim the title of ‘agnoia’ and my rightful throne to honesty for the moment would be instantaneously bestowed to me by heaven and earth.

Well, concerning the Finnish noun, I just didn’t know that factoid—-darnit! I guess I’m an agnostic. Yet, I’m FREE from the anxiety of being a know-it-all. I’m free from keeping such a pretense.

I see the safety in claiming agnosticism within the Christian community because they all want to ‘save’ your soul. In such a social status I’m never in harm’s way of the social Guitiene. I can never ‘become heretical’ when I must already be a heretic. The JOY I have in conversing about ‘salvation’ in the original Biblical Greek to the ‘them’ or ‘believers’ is like, well, almost sinful… sigh..

All I want to do is talk of Christ and what He has done for me.

Title me, label me, label others, judge others, bestow your damnation upon them—- who’s the atheist? Who’s the agnostic now?

But…be careful…pulling this word “agnostic” from your “Wyrd Hoard” can remedy all ills, save anxiety disorders, relieve mental constipation, disinfect puritanical strained faces, save us from pretense, and dissolve depression! But, with a great price, maybe the ultimate price, this kind of Truth will set you and all of those who you TRULY love *Free*. Try saying it out loud: “I don’t know”. Feels good, huh?

October 3, 2025February 4, 2021 by Brandon Heinzelmann

I posted on Facebook the other day a passive aggressive cloak and dagger very conflicted response to a person who is so ill in their prejudices that it would probably bother them none if they knew that they were being admonished. I can’t go much further with why I did not directly address them. Suffice it to say it would affect more than just me and this particular person.

So, here’s my altruism posted to Facebook:

“True strength is not displayed by repetition of ignorant blind faith. Rather, true strength is engendered by an ethical and moral impetus. Such impetus carries its own ‘will’ or ‘direction’. Furthermore, this moral impetus with directed will ( with a moral compass ) not only finalizes its motion at its terminal point or target” but expresses an eternal continuum of goodness as the essence of this moral impetus”.

Then, as was expected, a ‘participation reaction statement’ came not too long after.

This was not the person that I was directing the statement at, by the way.

Nonetheless, they said to me:

“Prosperity can come with perseverance of a plan”

(Admittedly, I got cocky and asked about their ‘alliteration’ skills)

So, let’s define what I had really said:

I was making a definitive statement or ‘maxim’ that one could ascertain ‘postulates’ from:

From my maxim: *True strength is not displayed by repetition of ignorant blind faith but engendered by an ethical and moral impetus* I entwined the following postulates:

Postulate 1) I implied that “strength” comes from ‘that which is good’.

Postulate 2) I implied that ‘ethics’ and ‘morals’ engender the impetus by which ‘strength’ is active, mobile, viable and empowered.

Postulate 3) By implication, I delineated ‘blind faith’ from morals and ethics (the ‘handling’ of morals).

Postulate 4) I implied that sustainability was found in morals

Postulate 5) I implied that by eliminating morals and ethics we could therefore act on ‘blind faith’ because there is no substance upon which to act with and such a ‘freedom’ from morality now allows us to act on blind faith ( In other words, “blind faith” and the activity developed from it, is immoral. This puts the western church into a conundrum).

Postulate 6) I implied by eliminating morals and ethics that ‘strength’ is illusory and not sustainable and the ‘resolve’ would be ‘blind faith’ or ‘fantastic thinking’ – a.k.a. ‘Fantasy’ or ‘Phantasmagoria’-i.e., bizarre or fantastic combinations, collections or assemblages of ideas, icons, images that are in shifting patterns—-much like the mosaic church windows which actually depict the problem I’m referring to.

Postulate 7) I implied that a ‘strength’ based on illusory blind faith IS AN exercise of the subjective nature without ontological reference. That is, the will of the id or ‘the set of instinctual desires’- when acted out through a ‘mosaic mind’, concludes to delusion and eventual failure of direction, purpose, plan and failure to continue the ‘will’ of TRUTH, not the WILL of limited-myopic self.

After making my “simple” Maxim—-this person said that I was countering him. This person said: “All I was doing was supporting your statement but you keep challenging and dismiss me on this post”.

It’s funny how ‘statements’, when pregnant with meaning (supported by many entwinements, in this case), can “offend” those who have a different, let’s say, world view.

Then, I said to this person: “I’m definitely not trying to challenge or dismiss you.

Then, I said, “The differences that can be ascertained in our statements are as follows: Hitler had an idea of prosperity with a plan. He certainly persevered for a time. Hitler’s perseverance was only sustainable for a short time due to a lack of civil morals. Though Hitler had a ‘code of conduct (one could say a ‘type of morals’) it certainly wasn’t a code of conduct that was in continuity with the rest of the human race.

You see, what I’m saying is: Hitler did not act on ‘ethics’ and ‘morals’ befitting the human race. His ‘strength’, by his own life’s definition, failed him because world domination by means of ethnic cleansing and creating the ‘pure’ race was not sustainable. Therefore, that ‘type’ of strength failed him. It’s math, it’s inevitable.

This person continued to act as if I were talking to him; nearly comically to me, not them. That is, something was touching at their soul.

Then, *the catch*. I asked them to stop responding/ reacting. I told them that they were ‘reacting’ to an idea held in their own mind. I told them that apples to oranges is what you’re comparing. Mine is an ethical one…yours is a format to accomplish. I said, in and of itself, yours is not nefarious, but, given into the wrong hands, it is. Mine is governed by itself: goodness, —-ethics and morals are caused by this goodness which gives impetus to the strength and directs the strength with it’s eternal sustainability. Such a sustainability is eternal but can and does perform in our tempo or temporal clause. That is to say, eternal goodness acts upon us until our time is done with this or that. This person STILL continued to ‘challenge’ me because they didn’t understand that their feeling of getting burned was not by me. I said, “warning, don’t continue this conversation—-it’s wasn’t directed at you initially, but, it is becoming by itself more directed at you until one of us, or both, or neither, is filtered with its reason. Finally, I asked: “Are you the one who says, ‘any good n….. is a dead n….. and any good democrat is a dead democrat?! Because if YOU ARE I am totally disgusted with you and a social, moral, spiritual judgement will set itself upon you!!’ Are YOU that person or not!??” They said, “absolutely not”. I said, “thank you, have a great day”. Didn’t hear from them after.

I want to show the ‘mechanism of failure’ is not necessarily in the ‘sack’, ‘Saeculum’, or ‘secular’ sense. That is, both “christian” and “non-christian” *conundrums* are not necessarily on equal playing grounds when one of the two (or both) are acting with fraudulent representation.

“Blind Faith”, as defined by the modern ‘church’, doesn’t necessarily use the word “blind” to connote their ‘belief’ but they most certainly do ‘believe’ in ‘blindness’ as ‘ignorance to something’ and make it the only moral way by which they should operate their “true faith”. Somehow, this has become a laudable ‘ethic’ in ‘the church at large’. This is also an example of falsely moralizing a term.

The ancient Greek (immoral or amoral) used the term “aletheia (alle’ to wander/ theia {with} the goddess)” as a valid term for “Truth”—whether they practiced it or not. Therefore, to the pagan Greek, they knew what Truth meant. It meant to trust in the goddess and act by her lead. Interestingly, it is a ‘blind term’ to act upon….that is, “to be blind to your will and follow the WILL of the goddess as She guides you through the Forest”.

Such is one of the conundrums distilled here: the ‘christian’ *believes* that willing to act by willful blindness is a pass to not know, to be lazy, to not exegete, to not parse and apply, ….hence, immoral christian agnosticism. I have known many agnostics who are not lazy, do believe in Christ, but admit what they DON’T know. Many agnostics, i think, are more ‘moral’ than the ‘christian’ who makes their ‘belief’ *agnoia*.

Many of the ‘churches’ have created a fantasy of agnoia or ‘agnosticism’ that is immoral, by their terms that they fail to see. There is an apocalyptic ‘christianity’ that is alive now that neither exists in the sack of humanity or the well thought out discourses of the early church fathers. There is a failure to exegete to know where they come from, yet, claim the ‘appellate’, “Christian”. The modern apocalyptic immoral agnostic christian neither matches in morals or substance of existence the language which conveyed apogee truths found in the realm of pagan Epic dramas, Pagan poems and Greek philosophies which so used the etymologies of Homeric myths’ vocabulary. Neither does this ‘modern Christian’ regard the Reason by which the martyrs of the Apostolic-First Century Christianity lived and died by.

Therefore, the illogical is not moral. Rather, the illogical is always deviously created in a vacuum to operate in shadows for its own desires. It would take great effort to ‘deviate’ from that which has naturally flowed by it’s own poetry since the dawn of consciousness.

October 3, 2025February 4, 2021 by Brandon Heinzelmann

END OF THE WORLD, the APOCALYPSE and ARMAGEDDON

Post Tribulation *rapture* is a coherent doctrine that confirms the ‘harpadzo’ or ‘snatching up’ by Christ in 1 Thessalonians 4:17 at the Last Trump (1 Corinthians 15:52). To qualify this phrase, “snatching up” or “caught up”: “caught up” is an Anglicized and ‘child-buffered’ word which is used *euphemistically*.

The classical Greek term “harpadzo” was employed the same way the Bible used it: ‘overpowering’, especially as in “rape”, “the act of the eagle’s talons which seize, puncture, carry off their prey”, etc.. Hence, this verse verse denotes the violent overtaking of our wills into His where we are no more ourselves but His.

The *signs* are in the suffering through the Tribulation (7 angels, 7 vials, 7 churches, and 7 plagues. *Easy believism* and no suffering “doctrines” make the church lulled to sleep. Such doctrines are found in the false doctrine of health, wealth, prosperity, feel good, etc that is being promoted by many popular evangelists of our day. Sadly, these easy-feel good doctrines have found their way into every facet of the Babelized earth. There used to be a Rome to escape from, there used to be a Babylon to escape from- no longer. The entire earth is sick with these infestation doctrines. How is there to be a confirmation of the Holy Spirit if there is no suffering!? 2 Timothy 3:12- “All that shall live Godly shall suffer persecution”. In Matthew 7:21 Jesus tells us of *a kind of minister* that will be doing, professing, proclaiming certain doctrines. Jesus talks here of these particular people in the last Days saying, “ not everyone that says unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that do with the will of the father which is in heaven. Verse 22 many will say to me in that day, Lord, Lord, have we not prophesied in your name? And in your name have we not cast out devils? And in your name done many wonderful works? Verse 23 and then will I profess unto them depart from me you that work iniquity”.

It is at the “Last Trumpet ( of the 7 ) that we see Christ’s return (Revelation 8:1-ff). The “harpadzo”- or “snatching up” is at the end of the Tribulation is mentioned by Jesus in Matthew 24:29: Jesus says, “Immediately after the tribulation of those days shall the sun be darkened and the moon shall not give her light and the stars shall fall from heaven and the powers of the heavens shall be shaken. And then shall appear the sign of the son of man in heaven and then shall all of the tribes of the earth morning and they shall see the Son of Man coming in the clouds of heaven with power and great glory and he shall send his angels with a great shout of a trumpet and they shall gather together his elect from the four winds from one end of heaven to the other the other”.

We also have another good eschatological reference point in Luke 21:29-ff where Jesus tells us that “When the *fig tree (Israel)* is back in its own land that THIS generation (Jewish term: ca 70-80 years) shall see ALL things come to pass (concerning the end of the world). What so many good Christian eschatologists fail to teach is that Revelation ( John’s Apocalypse ) 1) wasn’t the end of the world until the last trumpet where the elect would THEN see Him 2) the motifs of the judgements of the 7 trumpets are retold in a layering and suturing to express God’s “dimensional” language to us. For example, the 7 trumpets are the 7 vials are the 7 churches are the Seven Angels are the Seven Stars as we see in the “glossary”, if you will, found in Revelation 1:20 and in the Jewish style of writing by going back, repeating, revamping, recapping. Finally, this final act “at the last Trumpet ‘will cause all to changed in the blinking of an eye where this corruptible shall become incorruptible” <—1 Corinthians 15:52 and it is found I. 2 Peter 3:10 —-“the elements ( stocheia—Greek: building blocks of our existence) will melt with a fervent heat at the Day of the Lord as He comes as a thief in the night, coming unexpectedly”. Interestingly, the Greek reads that Christ, as a ‘Klepto’ or thief will rob the creation of its light, elements, time, space. Again, careful reading to the original Greek text.

For now, what’s left to look for? Revelation 13 makes it clear of a one world system with a mark. This will be 3 ½ years into the BEGINNING of the 7 Trumpets or 7 years of Apocalypse.

We will look to Ezekiel 37 and 38 concerning Russia, Iran and China to attack Israel at The Hill of Geddo or Armageddon at the last point of the Apocalypse (last of the 7th year/ 7 trumpets).

We might very well study Daniel 8 and 9 to see the character of the Anti-Christ.

Much more will I attempt to fill in from this fist blog.

October 3, 2025February 2, 2021 by Brandon Heinzelmann

Restating part one, addendums, extra mentions and exonerations

Technically, the term,‘belief’, never meant to act in “blindness” until our recent perversion of this term—that is, the ‘moralization’ of this term. Initially, the term, “belief”, would have carried a primitive ‘scientific’ connotation. I also condemn (Latin: damnus -‘critique’’ {not send to hell}) the scientific community when they condemn the ‘believing’ communities for employing ‘faith’ or ‘belief’. Such ‘science’ such be criticized for not doing their research into their word usage. No word, no act, no energy comes out of a vacuum. There’s always a ‘string’ attached; you Quantum P-braners know what I’m talking about! 🙂

Origin of “belief (noun)” and “faith (verb)”

“Bheidh” is the Proto Indo European/ Kurgan root for “belief”. “Bheidh” carries a collage of meaning. It carries with it the meaning of “abode” or “abide”. As the Holy Spirit ‘abides’ in us; as the Holy Spirit makes His “abode” in us. It is a place of resting, trusting, etc. King David “trusted” that he could kill the Giant. Not because he “saw” it but because he had been protecting sheep since his youth with his slingshot. David had “FAITH” in his past *accounts*. David had taken a ‘marking’ or ‘talley’ of his kills of predator animals that had the nature to kill his gentle sheep. This *kind* of faith is not to be moralized.

Such a “Faith” as David’s has been perverted by false moralists to say, “David’sthe type of faith was ‘blind’ “. It was not. Moreover, let’s turn it around: today’s moralist could use the ‘modern’ sense of ‘faith’ to say, “one must *act* in blind trust and go forth. This is unsound doctrinally and clashes with David (who was the ultimate example of “Trusting” in God as a mere human), any military action past or present, science, music, art…etc.

Another shade of error: to act “blind” is separate from acting on the “unseen” from which we know makes sense in the Gestalt fashion. Much like the Holy Spirit is always with us but makes sense to us in the here and now. Yet, while Jesus was only here for a period of time in the flesh, His *Acts* were quantum in their meaning. HE fulfilled the Father’s written book about HIM before HE walked the earth. Therefore, each act fulfilled the next as a tightly woven poem. And, it is only through the Spirit can we “See” this Logos walked the Father’s preordained pathway.

Both the Holy Spirit and Jesus are “blind” to us now, because we don’t physically see them, but their substantial natures solidified one another in our worldviews if we are calibrated to look through these lenses. In this kind of Trust, faith, belief, Jesus, the Father, and Holy Spirit are not ‘blind things’ to us.

Many modern “christianities” have made “Faith” a ‘blind thing’ partly because it is much easier to control the ‘flock’. When there is a *command* to act on the illogical, then, power is given to the leaders. “Faith” became an implemented word for those ministers who would abuse their sheep. Never before have we seen this word, “Faith”, be so abused! Yet it is greed, power, herding of the masses, etc. by ministers that have allowed it to be so mistranslated. Distilled down to it’s primal meaning: keeping the sheep blind equals money and power.

In the face of so many ministers is the knowledge of the original Greek and Hebrew Bible given, yet, they do nothing to aid the knowledge of this or many other terms. The ministers do not encourage the ‘flock’ to study, to know, to exegete, to exhaust the Scripture. There would be questions then! There would be a need for a Teacher of the Word who could answer and keep in check Biblical error! For God’s sakes, I need it! There would be a counter balance to power given to the minister.

Sadly, I have been told from the highest level of my former “church” this past couple of years that I was weird for wanting to know the Greek and Hebrew. That I was ‘different’. They told me, “the study of Greek and Hebrew is ‘crazy, too much, too intense, etc.”. From this mindset, and the courses of actions, sociologically, I’m gone from this club. It took my wife, in different ways, to see the selfish side of this minister. As Covid hit in full force during December of 2020, this minister continued to push for *THE FAITHFUL* to ‘fill the pews’. That the “FAITHFUL” would not be deterred. All while, we encountered deaths by COVID in our “church”. One way or the other, “FAITH”, “Belief”, “Trust”, etc. has been perverted by this man. He is only one of the other high percentages of ministers who do the exact same thing!