Вы находитесь на странице: 1из 48

damirnadivanu.

com
2
Contents

1 2018 5
1.1 July . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5
1.1.1 Illyrian god’s and goddesses (2018-07-13 11:39) . . . . . . . . . . . . . . . . . . . . 5
1.1.2 Persian religion in the tradi on of the Bosnian people (2018-07-10 05:45) . . . . . . 14
1.1.3 THE STEĆAK (2018-07-08 01:43) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 22
1.1.4 Bosnian heresy (2018-07-06 10:46) . . . . . . . . . . . . . . . . . . . . . . . . . . . 33
1.1.5 Illyrians, 5000 years a er... (2018-07-05 13:34) . . . . . . . . . . . . . . . . . . . . . 36
1.1.6 ARIANRHOD, MOON GODDESS OF THE SILVER WHEEL (2018-07-04 11:55) . . . . . . 40

3
4
1. 2018

1.1 July

1.1.1 Illyrian god’s and goddesses (2018-07-13 11:39)

5
So, this is just a part of my story which start long, long ago about Bosnia and nowadays surrounding coun-
tries through the me line...

When we’re talking about Bosnian mythology it is important to clarify instantly the following - Bosnian
people are speaking a Slavic language, but this doesn’t mean that they are Slavic people, since according to
that logic the Mexicans would be Spaniards, Brazilians would be Portuguese and for example the Algerians or
Moroccans would be French. Thesis about the southern Slavs, which is based exclusively on the Slavic language
is as it’s historically known, a merit of the European colonial forces, primarily Great Britain and Austro-Hungary,
which disintegrated Balkan people in order to manipulate them be er, they enforced numerous historically
catastrophic thesis, primarily about the affilia on to the Slavs. We won’t even no ce gene c research which
proved that there is a dominant Illyrian gene present when compared to all others. But, one of the strategical
interests was s mula ng na onalism, in order to place this strategically important part of Europe under their
sphere of influence, using the primi vism which was tradi onally rooted among the Balkan people. In order to
more clearly explain what I’m talking about let us remember this historical fact which states: how is it possible
that the people of the Balkans, which existed between two great civiliza ons, Greece and Rome, never managed
to achieve a cultural or civiliza on advancement. Everything that was created in the previous centuries in
this area is a result of all other people besides the Balkan ones, star ng from the Greeks, Romans, Vizigoths,
O omans, Austro-Hungarians. whether we like it or not, the answer is simple - primi veness was always a
dominant trait of this part of Europe.

History has shown as well as proved that the people which can be manipulated the easiest are primi-
ve ones.

In order to grasp the pagan world of our ancestors, especially the one connected with their religious life,
we need to gather all the names of the god’s and goddesses of the Illyrian pantheon from the en re area of
Illyricum from today Greece, Albania across Bosnia and Herzegovina to Slovenia. Individual dei es had several
names but an iden cal func on which is the reason why the Illyrians failed to establish a unique religion across
the territory of Illyricum and why it was divided into many cults.

But, according to all available data, worshiping the snake, the reincarna on of the Grand Mother, Thane
and Vidasus were common to all Illyrian tribes mostly because these dei es were connected with the cult of
agriculture and fer lity.

6
� God Dracon and goddess Dracaena, divine couple.

The serpent was a powerful symbol among the ancient Illyrians, in par cular
among those of the southern Balkans. In the Roman period, there were altars in Dardania dedicated to the
serpent pair, Dracon and Dracaena.
cf. H. Pedersen 1898 .

� Goddess Nutrika, protector of children...

� Goddess Sentona, goddess ed to the cult of agriculture.


Also men on in Moesin Cel c tradi on...

� Goddess Ika, goddess of fer lity.


In Paleo Balkan mythology known as nymph Ica sundown

� Goddess Histria, goddess, protector of the en re geographical area of Istria.


Also a Gallic goddess of land.

� God Boria, god of wind.


A god of the North Wind in Moesin Cel c tradi on.
„Some dei es are known exclusively from Istria, such as Eia, Malesocus, Boria and Iria” Wikipedia

� Goddess Nebra, goddess of storms and mist.


Nebra disc in Cel c Calendar represen ng what we celebrate today as Halloween.

� Goddess Trita, goddess of health.


Her name has no connec on to the Istria area, instead it can be recognized in the names from Bosnia and
Herzegovina, in the form Tritan, Tritanon or Traitano.
It is believed that the name of the goddess has an Illyrian-Cel c heritage.

� God Melosok – local Illyrian god, protector...

� Goddess Anzo ka, Irija or Prende, goddess of love.


h ps://en.wikipedia.org/wiki/Prende

� God Boa, divine snake...

� God Verb , god of fire and the north wind which causes fires.
Known as ”the holy blind one”.
Beau ful celes als (in Albanian: Bukuri and Qiellit) in ancient Illyrian mes, three gods which divided the world
into the heavens, sea and underground.
7
� God Medauros or Armatos, god of war.
Medaurus or Medauros was a protec ve deity worshiped by Illyrians in the town of Rhison (Risan, Montenegro)
at the Gulf of Kotor. He was men oned in a dedica on at Lambaesis in Africa by a roman senator and na ve
Risinium. He appears to be iden cal to the Thracian horseman, riding on horseback and carrying a lance.
The Delmatae, famous Illyrian tribe had Armatus as a god of war

� God Redon, protector of seafarers.


God in the form of a boy next to which a dolphin appears.

� God En, one of the three supreme gods.


h ps://en.wikipedia.org/wiki/En _(deity)
En was demoted to demonic status following the arrival of Chris anity in Illyria, and con nues to be used in the
Albanian language to refer to Thursday (Albanian: Enjte)

� God Perendi or Shurdi, god of the thunder, husband of the goddess Prende.
h ps://en.wikipedia.org/wiki/Perendi _(deity)
A curious similarity appears between the ”Slav” name of the god of thunder Perun and the Illyrian Perendi. If we
take into considera on that the Illyrians, besides the Greeks, are the oldest people in the Balkans then it is easy
to conclude that Perendi or Perin is nothing more than an ancient Illyrian deity which is wrongly connected with
the forced Slav pantheon.
About this God I am preparing separate story !

� Goddess Thana, Tana, Thiana or Zana (Albanian)

Illyrian goddess equated to the Roman Diana. She is followed by three goats with golden horns. In Albanian
mountains Zana lives as a fairy adorned by bravery and beauty. Among the Bosnians Zana or Tana is a forest fairy
(Zlatna) which lives in Bosnian forests and helps great warriors, such as Mujo Hrnjica.

Deep connec on of the goddess Tana is evident through folk songs where the scene of Mujo Hrnjica meet-
ing with the faeries is described, the fairies were disguised as goats, with his shrewdness he manages to unmask
them and subject them to his will. Even though in Bosnian mythology it is considered that the forest fairy and
Zlatna are actually two different faeries i.e. mother and daughter, we are probably talking about one fairy which
probably has a different name in various parts of Bosnia and Herzegovina. Iden fica on of the Illyrian goddess in
the name of the queen of faeries Zlatna (Zlatana) is more than evident in the name itself, namely, if we subtract
first three le ers from Zlatana we will get the name Tana or if we subtract the second, third and fourth le er –
Zana.

Zlatna is called forest or mountain fairy in north-western part of Bosnia with clear meaning of mountain
i.e. forest fairy or forest mother. Her epithet of queen, confirms her privileged posi on which she has as the
goddess of our Illyrian forefathers.
8
Altar of Vidasus and Thana fromTopusko, Archaeological Museum in Zagreb

� God Vidasus or Vidas,


One of the names of this grand god of the Illyrian pantheon is Messor or Žtalac which clearly alludes to his
dominant role in the cult of fer lity i.e. agriculture.
Time of harvests was a period dedicated to him.

Vidasus is the god of forests and nature, and together with the goddess Thana the deity of fer lity. He was wor-
shiped under various names, at some places as Vidasus, elsewhere as Magla (enus?), or Cor… Messor and the like.

9
This name Cor is unusually reminiscent of the Cel c god Cernunnosa which had an iden cal descrip on.
Similarly, it is presumed that with this Illyrian deity the famous name Grabovius is connected (where from our
Illyrian word grab (hornbeam) stems from), which is men oned on the so called Iguvine tablets from Umbria in
Italy. Given that on the same monument the name Japuzkum (Japudiscum) nomen is men oned – the enemy of
the Umbra – we conclude that the Umbra took the name Grabovius (this epithet comes with thename Jupiter, as
well as that of Mars and Vovionus) from the Japodes. It is considered that Vidasus, or Romanised Silvan, was the
supreme Illyrian god in the period before Rome, and he also kept that func on a er it. The Roman’s accepted
him and equated with the Greek Pan the protector of forests, flocks and nature and a companion during hun ng.
Visual depic ons of the Illyrian Vidasus depict him as a being which is half goat and half man. Vidasus was
worshiped during the beginning of the lighter part of the year, at the end of April and beginning of May.

An engraved gem of amber, depic ng the god Vidasus (Romanian - Silvanus), Huremovač, Ljubuši, south-western
Bosnia and Herzegovina.

Sculptures which depict god Vidasus, some mes accompanied by Tana, show him encircled by girls danc-
ing or in the form of nymphs, water faeries. Beside the data which confirm that the Bosnian folk were familiar
with faeries from ancient mes, this informa on is extremely important for further study about correla on with
persons which came into direct contact with faeries and gained healing powers as well as texts of spells. From
10
Bosnian tradi on we know that faeries are skilled in healing with medicinal herbs and spring water in which,
according to legends, they would bathe.

God Vidasus on Bosnian Stecak

� God Bindu was the god of springs


Ancient beliefs of the Illyrian tribes which inhabited Bosnia and Herzegovina remained present in folk beliefs,
mostly connected to the cult of water healing, in which the god Bindu is clearly manifested. When one analyses
the folk cult of healing and the prac ce of it, which is essen ally pagan in nature, then it is difficult to explain how
that ancient system managed to survive in Bosnia especially in the midst of a strong expansion of Chris anity and
later Islam?! However, the answer should besought in the fact that Chris anity, especially a er the appearance
of Bogomils, or Islam had enough influence to fully assimilate the Bosnian people and to fully disengage them
from the ancient Illyrian religion. And that it is true is perhaps best shown by the cult of god Bindu. As it is
known god Bindu was the god of springs of the Bosnian Illyrians whose spring-temples were found all over
modern Bosnia and Herzegovina and the neighboring Croa a. One of the best preserved holly places was found
in Privilice near Bihaćwhich is located in nature, next to a spring.

At that loca on dozens of dedicated sacrifices to Bindu were excavated, as well as a chapel with numer-
ous animal bones sacrificed in his honour.In the ritual prac ce of pilgrimage towards springs one can no ce the
influence of three religious cults of the Bosnian Illyrians: cult of the sun, cult of the moon and cult of Bindu. Cult
of the sun: the largest number of holly and salutary springs are located on the east side of the se lement. One
would visit it exclusively at dawn, before sunrise, in order to pray, wash one’s face and drink water. In such a
way the diseased would expect the blessing of the sun which would shine the light and warmness on the person
once it rose from the east.Cult of the moon: the holly springs were visited in the first week of the new moon,
precisely on odd days i.e. Monday, Wednesday, Friday and Sunday.Cult of Bindu: a er washing their faces and
drinking water or placing it into vessels and carrying ithome, the diseased would leave some money next to
the streams, usually coins, food, eggs or they would hang some of their clothes on the nearby branches.In the
men oned descrip ons of rituals one can no ce influences of three dei es, which could point to the fact that
Bindu was the son of the sun god and moon goddess and as their son he represented the perfect example of
vitality and health which gives life and defeats evil, in this case over diseases. The sun that would appear in the
east in the morning, according to folk belief the sun was ”born”, and the first seven days a er the appearance of
the new moon undoubtedly point to the idea of renewal of life energy, health and generally luck and prosperity.
The sick would ask for blessings from the heavenly dei es who again resurrected in their eternal cycles and the
manifesta on of their divine power was exactly the water over which Bindu had patronage and power.During
the beginning of the 20th century, Emilian Lilek, a professor from Sarajevo, recorded a dozen examples of spring
worshiping in Bosnia, the springs were equated with healing powers. His ethnological work has been published
in the Na onal Museum BIH under the tle ”Religious an qui es from Bosnia and Herzegovina” in the chapter
11
”Water worship”. Examples that professor Lilek gathered and recorded have, besides their ethnological value,
a historic significance because they confirm the long prac ce of worshiping the cult of god Bindu, deity of the
Bosnian Illyrians to whom spring were dedicated i.e. natural temples.

It is clear that the Bosnian people haven’t forgo en about the religious prac ce of their ancestors which
survived despite numerous restless decades which were characterized by the arrival of the Slavs and monothe-
ism.

In all of the descrip ons one can clearly see the prac ce of pilgrimage towards the streams whose water
was considered to have healing proper es as well as the prac ce of leaving money as a gi , food or a piece
of clothing which was a subs tute for human or animal sacrifice.Behind such a ritual there existed a belief in
a supernatural being, whose name was forgo en by the people, and to whom a sacrificial offering had to be
made in order to get help i.e. help from disease.The following are only some of the examples given by professor
Lilek: On the le side of the river Miljacka there is a spring Pišć-water, from which you mustn’t drink un l you
leave some money next to the stream or a piece of one’s clothing. Bosnian women visit Pišć-water before
sunrise, leaving money next to the spring, and tying pieces of clothing onto the branches of the willow next to
the stream.Catholic women visit the stream above Kovačvićbefore sunrise and leave some money there.In Tešnj
there is a stream outside the city where the Bosnian women bring their sick children, and bathe them in that
water. When they head home they leave some money next to the stream, or they take off a piece of clothing
from the child and leave it next to the spring.In Travnik there is a spring called Safa’s source and it is visited by
Muslim’s and Chris an’s alike,especially around May 6th, in par cular those that have headaches or fever. They
bathe themselves at the spring. When they head home they throw some money in the water or leave a piece
of clothing there.In Pritoka next to Bihaćthere is a spring which is visited by sick people in order to bathe in it. If
a diseased arrives who is also a sinner, the water from the spring disappears immediately, but if a man without
large sins comes the water appears in order for him to bathe in it. The spring is gi ed with money, clothes,
etc.Next to Modrič there is a spring called Ščra. When someone has a fever, one visits the spring in the first week
of the new moon’s appearance, Wednesday or Friday, and it bathes in its waters before sunrise. One leaves some
money next to the spring or hangs a piece of its clothing onto a tree next tothe spring.In Tuzla there is a spring
called Istočik, Chris ans visit it during Friday or Wednesday, in the firs tweek of the new moon’s appearance.
They bathe at the spring and leave some money or some food.

12
Altar with dedica on to Bindus Neptune from Privilica, Na onal Museum in Sarajevo.

Addi onally I can add some of conclusions from Mirjana Sanader s book about Cults in the territory that
today makes up the Republic of Croa a :

„The majority of the indigenous cults were not fully Romanized, because the interpreta o Romana has
only been ascertained in the case of a few local dei es. This applies, for instance, to Anzo ca and Iria, dei es
who were recognized in the Roman Venus, or to Bindus, who was equated with Neptune.
A por on of the domes c dei es experienced only a lesser, perhaps simply formal, degree of adapta on, so
besides their domes c name they were accorded the epithet Augusta, such as, for example, the Histrian goddess
Eia Augusta. We can only speculate as to the reasons for the absence of syncre za on of most indigenous cults
with their Roman counterparts. Medini cited the inadaptable nature of domes c dei es as a reason, but just
their precise nature is s ll not en rely known.
Addi onally, the actual visualiza on of these domes c, indigenous dei es remains unknown. The reasons lies
in the fact that traces and evidence of them have only been preserved in inscrip ons. Therefore, it is even
possible that the domes c popula on saw some of them as supernatural forces without a specific image. In the
case of certain other dei es - those which became syncre zed with Roman dei es - similari es with the Roman
pantheon were found. According to the evidence, the majority of indigenous cults came from the territories
inhabited by the Histri and Liburni. Worship of only a single cult was recorded among the Japodes, involving the
god Bindus who was, as stated, equated with the Roman Neptune.
The Colapiani worshipped the divine couple Vidasus and Thana, whose Roman versions are s ll not known.
Analysis of the distribu on of individual cults indicates that most of them were restricted to local communi es.
Examples are the cult of the goddess Latra, who appears only in Nadin and its immediate environs, while evidence
13
of venera on of the goddess Anzo ca can only be found in Nin.
The indigenous dei es among the Liburni were exclusively female.
Among the Histri cults were also mostly dedicated to goddesses, with the excep on of the god Melosocus.
Experts have linked this fact - at least in the case of the Liburni - to the Liburnian social order, about which we
know from the texts of Classical writers. Thus, in the Periplus (21) of Pseudo-Scylax, among others, we can read
that the Liburni were ruled by women. Other writers also spoke of some sort of matriarchy, which even survived
into Roman mes in familial charts which followed the female lineage (Varro, r.r. 2, 10,9; Plin., N.H. 3, 139-141).
It is interes ng that the dedicants who dedicated these monuments were not only members of the indigenous
popula on but also immigrants, which indicates a certain degree of religious tolerance in Roman society.”

S ll a lot of work to do, so this story will be con nue ...

1.1.2 Persian religion in the tradi on of the Bosnian people (2018-07-10 05:45)

Mitra, God of Sun, Friendship and Energy


Both Vedic Mitra and Avestan Mithra derive from an Indo-Iranian common noun *mitra-, generally reconstructed
to have meant ”covenant, treaty, agreement, promise.” This meaning is preserved in Avestan miθra ”covenant.”
In Sanskrit and modern Indo-Aryan languages, mitra means ”friend,” one of the aspects of bonding and alliance.
h ps://en.wikipedia.org/wiki/Mitra

14
One of the oldest civiliza ons in the world Persia or today’s Iran, whose age is es mated according to archaeo-
logical locality to over 7000 years, had a very strong influence both on the Illyrians i.e. Bosnian people. Traces of
that influence have their con nuity and are evident in various segments from the linguis c, because of numerous
Persian words in the Bosnian language, all the way up to folklore and mythology. Because of all that it is necessary
to further inves gate the connec on of Bosnia and Iran through historical events and migra on and gene c
analysis in order to get a complete image of the connec on between Illyrians and the Persians and if there is a
possibility that the Illyrians came to the Balkans from today’s Iran ?!

Temple of god Mitra in Jajce and near Konjic

The temple of the Indo-Iranian god of sun and light Mitra (mitreum) was found in Jajce in 1931 when a founda on
for a house was dug. On the ini a ve of curator of the Na onal museum in Sarajevo professor Sergejevski, it
was reconstructed in 1937. The cult of invincible god of sun - Mitra was widespread across all provinces of the
Roman empire, including the province of Dalma a in whose boundaries was a large part of today’s Bosnia and
Herzegovina. Members of Mithraism sought to place their cult places in caves, but they also built small one cell
temples - spelaea, and if the terrain allowed, they were wrapped in dirt. An example of such a temple - spelaea
carved into the rock, is located in Jajce and represents a unique and rare example. There is no direct data on the
exact me the temple of Mitra in Jajce was built. It is assumed, according to when the coins were found, types
of lamps and fibula that it was built at the end of the 3rd or beginning of the 4th century BCE.

Ritual in the honour of Mitra

I try to describe connec on of folk customs of ligh ng fire at dawn on May 6th (Jurjevo or Hidirlez) as a sign of
welcome and celebra ng sun, since the beginning of May according to Bosnian folk calendar the beginning of
summer i.e. light part of the year. And that we are talking about the solar cult of our Illyrian forefathers is proved
by another prac ce which was preserved by Bosnian tradi onal culture.
We are talking about instruments so called trubaljka dedicated to god Mitra, played by men on small and large
Jurjevo i.e. April 23rd and May 6th.

As per Wikipedia Ђурђевдан/Đurđevdan is a Slavic religious holiday, the feast of Saint George celebrated on
23 April by the Julian calendar (6 May by the Gregorian calendar). In Croa a and Slovenia, the Roman Catholic
version of St. George’s day, Jurjevo is celebrated on 23 April by the Gregorian calendar.
Saint George is one of the most important saints in the Eastern Orthodox tradi on. He is the patron military saint
...
( Military saint... kill a dragon ... something wrong with me ?)
in Slavic, Georgian and Circassian, Cossack, Chetnik military tradi on. Chris an synaxaria hold that St. George
was a martyr who died for his faith. On icons, he is usually depicted as a man riding a horse and killing a dragon.
Beyond Orthodox Chris an tradi on proper, Đurđevdan is also more generically a spring fes val in the Balkans.

Then we find a lot of evidence points to these mo fs and elements being adopted into Chris anity...
15
The following list represents not a solidified mythos or narra ve of one par cular Mitra or form of the god as
developed in one par cular culture and era but, rather, a combina on of them all for ease of reference as to any
possible influences upon Chris anity under the name of Mitra/Mithra/Mithras.

Mitra has the following in common with the Jesus character:


Mithra was born on December 25th of the virgin Anahita.
The babe was wrapped in swaddling clothes, placed in a manger and a ended by shepherds.
He was considered a great traveling teacher and master.
He had 12 companions or ”disciples.”
He performed miracles.
As the ”great bull of the Sun” Mithra sacrificed himself for world peace.
He ascended to heaven.

Mithra was viewed as the Good Shepherd, the ”Way, the Truth and the Light,” the Redeemer, the Savior, the
Messiah.

Mithra is omniscient, as he ”hears all, sees all, knows all: none can deceive him.”
He was iden fied with both the Lion and the Lamb.
His sacred day was Sunday, ”the Lord’s Day,” hundreds of years before the appearance of Christ.
His religion had a eucharist or ”Lord’s Supper.”
Mithra ”sets his marks on the foreheads of his soldiers.”
Mitraism emphasized bap sm.

Mitra ascending to the heaven in his solar cart, with sun symbol

The same may be said as concerns another Persian or Zoroastrian winter celebra on called ”Yalda,” which is the
fes val of the Longest Night of the Year, taking place on December 20th or the day before the sols ce:
Yalda has a history as long as the Mitraism religion. The Mitraists believed that
16
this night is the night of the birth of Mitra, Persian god of light and truth. At the morning of the longest night of
the year the Mitra is born from a virgin mother....
In Zoroastrian tradi on, the winter sols ce with the longest night of the year was an auspicious day, and included
customs intended to protect people from misfortune.... The Eve of the Yalda has great significance in the Iranian
calendar. It is the eve of the birth of Mitra, the Sun God, who symbolized light, goodness and strength on earth.
Shab-e Yalda is a me of joy.
Yalda is a Syriac word meaning birth. Mitra-worshippers used the term ”yalda” specifically with reference to the
birth of Mitra. As the longest night of the year, the Eve of Yalda (Shab-e Yalda) is also a turning point, a er which
the days grow longer. In ancient mes it symbolized the triumph of the Sun God over the powers of darkness.
(”Yalda,” Wikipedia)
It is likely that this fes val does indeed derive from remote an quity, and it is evident that the ancient Persians
were well aware of the winter sols ce and its meaning as found in numerous other cultures: To wit, the annual
”rebirth,” ”renewal” or ”resurrec on” of the sun.

In the ethnological records under the name ”Peculiar customs of Muslim villagers close to the place Prozor” it is
described that Bosnians in Prozor, at the end of the nineteenth and beginning of the twen eth century, met at
sunset at a loca on,
which they would pick by themselves, and they would hold the ritual called Trubaljke.
Every one of them would for that occasion carry in his hand an instrument, so called trubaljka made out of
skinned bark of willow, for the ritual on the eve of small Jurjevo (April 23rd), or made out of the bark of hazel
(hazelnut) if they would play on the holiday large Jurjevo (May 6th).

That’s why trubaljka was an instrument without holes.

”That company was mostly made out of young men, and o en mes among them there were older men i.e.
bearded men. From every household there needs to be at least one member, and there can be more. The
par cipants choose one among themselves which will be the leader, and he has to have the largest instrument
(trubaljka). From that place, where they met, the leader goes first and the others follow, some mes one a er
the other and some mes in a crowd. The leader blows his long instrument and then all others in one voice. It is
very interes ng to listen to that type of music created by numerous instruments. That sound spreads across the
en re place where the ritual is being held. They are followed by a crowd of children who goad them on with their
thin voice. There is no singing with the instruments as far as I managed to find out, one can only hear various
sounds of their instruments and thin children’s voices. There are 80 to 100 people in the parade. The leader is
always at the top of the file. They visit every yard and stay there for a few minutes blowing their horns. When
they arrive in front of a house, all members of that household exit and observe their procession. They go from
house to house, and if they think a witch lives in a house they visit her yard first and then con nue on.
17
When they go round the en re village, then they go back to the place from which they started, blowing the
horns the en re way. Then the following ritual takes place: an en re group gathers around the leader in a circle
(geometrical representa on of the sun), holding their instruments in their hands, in a figh ng stance. The leader
swings his instrument first so hard that it splits into numerous pieces which fall around the gathered men (ritual
blessing, imita ng the sun’s rays). As soon as he does it, it represents a sign for the others, who laughing and
shou ng, hit each other with the instruments un l they are completely destroyed. Then they return to their
homes.
The Bosnians prac ced this ritual from ancient mes, in the eve of both Jurjeva, in order to neutralise all nega ve
effects of witches, who according to folk belief, were par cularly ac ve on these two iden cal holidays. With
that ritual one would ensure protec on of humans and domes c animals un l next year.”

Here the connec on between Persians and Bosnians doesn’t stop. Namely, the Slavic name for God - Bog is a
name that stems from the Persian name
Baga which was used for Ahura Mazda. In the same manner, the Slavic name for our planet - Zemlja, has its root
in the name of the Persian goddess of earth Zam.
What is more important is the tradi on of respec ng old dei es which existed among Bosnian Muslims in parallel
with Islam, i.e. it was incorporated in it. Of course, we are talking about the so called ”folk Islam”, not the official
one. Namely, there are wri en and published records in the book ”Annexes for oriental philology” published in
1980, where it is men oned that in Sarajevo before WWII there were men who directed their prayer (duas) not
only to Allah but also to some non-Islamic dei es. For this text the most interes ng deity is Tir, Persian god of
rain and fer lity. Tir or Tistriya lead an army of Ahura Mazda in the ba le against evil forces. Every 13th of each
month was dedicated to him. Probably because of this deity the rituals for rain and fer lity were upheld the
longest among the Bosnian people, tradi on prac ced by the Illyrians and con nued by the Bogomils and later
Islamic Bosniaks.

Two sided fragment from the temple of god Mitra, Konjic


18
Fragment from the temple of god Mitra Jajce

19
Fragment from the temple of god Mitra, Cavtat near Dubrovnik

Fragment from the temple of god Mitra Rozanac, Slovenia

Fragment from the temple of god Mitra, Jurandvor


20
Fragment from the temple of god Mitra, Močići

Two sided fragment from the temple of god Mitra, Konjic


Fragment from the temple of god Mitra, Jajce
Fragment from the temple of god Mitra, Cavtat near Dubrovnik
Fragment from the temple of god Mitra Rozanac, Slovenia
Fragment from the temple of god Mitra, Jurandvor
Fragment from the temple of god Mitra, Močići

Mitra, God of Sun, Friendship and Energy

21
1.1.3 THE STEĆAK (2018-07-08 01:43)

Schindler’s Religion of Illyrian (”Slavic”) Sun-god Dazhbog (a


stećak near Stolac, upper le ) spread throughout the World: into Syria as Sun-god Shamash (Palmyra, 150 BCE,
bo om-le ), Old Rome as Sun-god Sol Indiges whose worshipers in the late Roman Empire (1-3 century CE)
formed what is today regarded as a ”mysterious religion of Sun-god Mithra” (bo om-right), into western China
(undated tombstone, top-right), prehistoric Egypt (6000-3100 BCE) as Sun-god Amun Ra that later on became
Horus or just Ra (not shown), into Cel c lands as Sun-god Belenus (3rd c. CE), into India, etc.

22
Escutcheon seal of Illyria

. Four regal scepters symbolize the Fourth Kingdom as Illyrians saw what we call today Ancient Greece - a view
that was later adopted by Protestants based on the Book of Daniel . Stećak from Daorson near Stolac (top),
versus ancient hydria , c. 530 BCE, Museum Louvre, France (bo om), whose origin has not been precisely
determined but which carries the seal of manufacturing province: Greek Illyria (Illyria under Old Greece). A
manufacturer seal on luxurious amphorae had the same role as a mint seal on coins. A scepter was o en shaped
as ram horns - a favorite religious symbol (of power and fer lity) since mes before An quity, when a ram was
a common sacrifice (scapegoa ng was one of the purposes of stećci as well). Just like with all cross-like coats of
arms and seals from ancient eras, the Church has hijacked this symbol too and called it ”anchor cross” ( cercelée
), while merely describing its looks according to what it reminded them of, without providing an explana on so it
is obvious the symbol is not Chris an originally. So they created an en re tale in which the cross ”commemorates
St. Clement” (the Church’s very first saint no less), whose ”killers had ed an anchor around his neck and threw
them both into the sea” - one can tell by that reaching for the earliest physically possible me in Church’s history
to fake the origin of a cross (suitably named ”sailors’ cross”), that in fact this cross was the most important coat
of arms of Rome’s archenemies. Given the level of effort that took Rome to conquer (in fact: close a rather
humilia ng peace treaty with) Illyrians, those archenemies could only be - the Illyrians. (It is worth no ng that
a western fake encyclopedia - Wikipedia - as a modern tool for global informa on control - cuts off photos of
an que amphorae so that the seal of manufacturing province is not seen.)

23
The Escutcheon of Illyria got transformed with me into ”Byzan ne” and Serb Escutcheon .

Ancient Greek mythological mo f on a stećak (Pržine near Ljubuški), with the depic on of Trojan war (1200 BCE
?) - Iphigenia in golden carriage observing her father King Agamemnon killing the holy deer in a field encircled
from all sides by braiding of thunder (war) in the astronomically described era of Trojan war. Ljubuški is situated
on the outskirts of Trojan war theater, according to archaeologist R. Salinas Mythological mo fs were merely a
method for depic ng history lapidary (”in stone”) using metaphors; but, Trojan war was just an aggression by
which Greece colonized Illyria for the first me.

Ljubuški, outskirts of Troy war theater, according to archaeologist Roberto Salinas Price.

24
Phrygian (Brygian) cap on stećci, aka Liberty cap. The Phrygi or Bryges (or Brigi, meaning highlanders in local
languages) were one of the three main Trojan (Illyrian) tribes in Trojan war according to Homer’s epic Iliad. In
the top depic on of Trojan dance, the players are holding a cloverleaf (the symbol of Illyrian god Triglav meaning
Three-head) - a symbol of Trojans. Phrygian cap is a symbol of liberty worldwide, e.g. the Seal of the US Senate.

25
The most picturesque stećak of ancient Bosnia (Zgošća near Kakanj), ascribed to medieval Bosnia. How-
ever, the stećak does not feature any symbols from the medieval period. All ornaments on the stećak originated
in An quity: frequent an quity mo fs Leaf of Life and Tree of Life(top), versus golden Leaves of Life, found in a
female tomb at Mycenae, Greece (1600 BCE), from Archaeological Museum in Istanbul (bo om). The displayed
stećak is from an quity and not medieval, as seen from the fact that stone slabs from the walls surrounding
ancient city of Daorson near Stolac were too made in the style found in the walls of the Greek city of Mycenae.

Stećci with mo fs added by followers of the Gothic cult of Germanic God of snakes, 7th-9th century, ama-
teurishly interpreted in the UNESCO nomina on (and designa on as a na onal monument) as a ”depic on of
dragons from the 12th century.”] so to place a necropolis in Catholic pilgrimage shrine at Međugorje on the list
26
of World Heritage and thus ascribe another symbol of Old Bosnian Civiliza on to Catholicism (the necropolis has
no clear symbols of Chris anity).

Stećak with an astral mo f, probably of 3-taled comet Hyakutake discovered in 1996 as the brightest (hav-
ing the closest approach to Earth) since the beginning of op cal astronomy (around 250 years). Hyakutake could
be observed for nearly 6 months day and night with a naked eye, and it is the only known 3-tailed Great comet
(20 or so historical comets visible with naked eye day and night). Its orbital period es mated as 17330 yrs means
that comet Hyakutake last me passed by the Earth in 6670 BCE, which is then the likely me of engraving of the
stećak. Astronomical symbol for a comet � (circle with 3 rays) is of unknown origin, reaches in deep An quity
and astronomy inherited it from astrology, so the symbol likely represents comet Hyakutake whose earlier
spectacular pass-by around the Earth got captured on the above stećak. This means that Stone Age in Bosnia
(Illyria) ended before ending in the Middle East - c. 7500 BCE, instead of 5200 BCE as imputed by the schools
of thought dominated by Catholic philosophers i.e. scholars who consider Butmir Culture (5200 BCE), although
the oldest ar s c culture, as merely ”imported” from the Middle East, and that it did not develop naturally from
crea ve abili es of Illyrians who in that case could not be considered a civiliza on and thus antecedent to both
Greek civiliza on and Ancient Rome - in other words as the cradle of today’s Western and other civiliza ons. The
comet sigh ng was likely source of Illyrian (”Slavic”) theology in which the supreme god Triglav(meaning: The
3-headed) is the highest deity of ”Sky, Earth, and Underworld”. Romans (Va can) plagiarized the supreme Illyrian
god (incorporated it into their fake religion) as a doctrine of Holy Trinity: Sun -”Father”, Earth -”Son”, Underworld
-”Holy Spirit”.

27
Ancient Cel c tombstone from Ireland, Bosnian style, the Tree of Life with Sun-on-top mo f (old style, be-
fore 1200 BCE). One of the proofs that Celts are originally from Bosnia (Illyria), and not Germany as the
west-European historiography imputes.

28
Typical stećak from today’s Serbia, with the same mo f as the upper stećak from Bosnia (the supreme Il-
lyrian deity Triglav represented by the metaphor of Three Suns, i.e. a three-tale comet). Stećci of Serbia are
more complex in expression and form than Bosnian stećci, making them also more recent. That, together with
a significantly greater number of Bosnian stećci (the Illyria Proper, a er J. Wilkes) of over 85 % rela ve to the
neighboring countries, cons tutes one of the proofs that the Old Bosnian (Illyrian) civiliza on spread from Bosnia
outward in a radial fashion, first to today’s Serbia, the Danube basin, and further.

29
Stećak near Jelašak, Olovo, Bosnia. Stećak destroyed by the Church in the 1960s, under the pretext of ”ex-
pansion of the Catholic cemetery”. The specimen contained astral mo fs and an unknown le ering with
numerous glyphs shared with the Tartaria-Vinča script (5500-5200 BCE) and the unknown script of the Harappa
culture, India (3300-1300 BCE). The text was tled ”ILOS” – Greek for Ilus, the founder of the city of Ilios (lat.
Illium), that later became known as Troy. Homer in Iliad men ons ”The tomb of Ilus, son of Dardanos, in the
middle of the Troy lands”. Great Germanic imperialism through Vuk Karadžić, who was on Austria’s and Germany’s
payroll, imposed a grammar and spelling that suited that imperialism - by the expulsion of ”Greek” le ers as a
key proof that the Illyrian (Vinčan) script, which is also found on stećci like the one depicted above, was the origin
of ancient literacy including Eastern.

30
Stećak from Žgošće near Kakanj, Bosnia, with mo fs of ancient astrology. It also contains a common sym-
bol of the Star of the North (top right), usually depicted in ancient scrolls as le er x with four ”crescent moons”
(in fact, highlighted stellar rays, as the observers saw it with the naked eye in the night sky). In a simplified form,
the symbol resembles the coat of arms of Illyria, but it is merely a prayer mark expressing a desire for happiness
and success. Namely, the coats of arms of pre-An quity and An quity states are exclusively connected with
kings and their dynas c symbols such as scepter, crown, throne, etc., but not with astral symbols that belonged
exclusively to clergy and religions as official insignia.

31
Illyrian city Dillultnnum (Hutovo city), at the site of a prehistoric se lement, with so called 3 necropoleis of stećak
tombstones. An ancient road connects it to another Illyrian city Daorson nearby. The ancient noun is a La n
mocking riddle: di ult num (”Do the gods last?”) by which the Church mocks the Illyrian polytheism a er the
Romans demolished the city. Some facili es were added in the 18th century.

The Hum tablet found near Ljubuški in Southern Bosnia, which


some place in the 10th century and consider the oldest document of literacy in Bosnia, claiming that it was
wri en in Bosančica (the Bosnian version of the Cyrillic alphabet). However, only a minor part of the text can be
deciphered by Bosančica, while the incomplete transla on gives illogical words and loca on names that do not
exist in post-An quity Bosnia. On the other hand, the Hum tablet shows some similari es with the Vinča script,
while sharing some glyphs as well.

The first step towards destruc on of a na on is destruc on of its memory. Destroy its books, culture
and history and then find someone to write new books, invent a new history. Such a na on will soon
start to forget what it is and what it was.
Schlesinger

32
1.1.4 Bosnian heresy (2018-07-06 10:46)

Don t know how much you are familiar with Bosnian Church and Manichaeism ...

If you are not sure what Manichaeism is h ps://www.thefreedic onary.com/Manichean+heresy,

Or you dont know who Torquemada is h ps://en.wikipedia.org/wiki/Tom %C3 %A1s _de _Torquemada

But just to know thanks to this man and this document O oman Empire received green light from Pope Pius II to
a ack and destroy Bosnian Kingdom 1463.

Last sanctuary in Europe at that me for the here cs, Waldensians, Cathars, Patarens, Bogumils and so
called witches.

Va can army was not able to a ack Bosnia at that me directly and destroy them thanks to the ul ma-
tum of Pope Innocent III to our king Kulin Ban and signed Act of Abjura on in Biljino Polje 1203.

Instead us 1209 they a ack Occitanie h ps://en.wikipedia.org/wiki/Albigensia n _Crusade

>That story started long before and s ll going on...

Fi y Manichean fallacies in Bosnia according to Torquemada

Theological structure of Bosnian heresy according to inquisitor Torquemada: Cardinal Juan Torquemada,
uncle of the infamous Spanish grand inquisitor Tomas Torquemada, in 1461 compiled a list ”fi y Manichean
fallacies in Bosnia”. Namely, that year three Bosnian nobles were brought in chains to Rome (”three champions
of heresy, influen al in the king’s court”). Cardinal Torquemada ques oned them and studied their religion for a
whole year and found 50 fallacies. He had Croa an priests at his side, and especially Luka de Talen s, archdeacon
from island Korčula, who was at the me serving among the pope’s curia. In the end he interpreted to the
three Bogomil’s the list of cardinal Torquemada and based on that list on May 14th 1461 they renounced all 50
”Manichean fallacies” and promised that they will try to persuade their countrymen to change their opinion and
33
renounce them as well. A er the ceremonial renuncia on the three Bosnian Chris ans returned to Bosnia. The
two of them kept their promises, and one of them reclaimed and escaped into the parts where Stepan Kosača
ruled ”his friend in unbelief”.

Fi y Manichean fallacies in Bosnia according to Torquemada:

1. There are two gods, one of which they call supreme good, and the other supreme evil.

2. There are two principles. The first they call god of light and the other god of darkness.

3. Some angels have an evil nature and they couldn’t stop sinning.

4. Lucifer ascended into the sky and fought god and he brought many angels from there.

5. Human souls are demon’s trapped inside bodies.

6. Evil angels, trapped in bodies, will return into heaven with the help of bap sm, cleansing and repen-
tance.

7. They condemn and reject the Old Testament. They say it stems from the god of darkness.

8. For the angel that spoke to Moses on the hill Sinai, they claim he was evil.

9. They accept the New Testament only par ally. They deny that Jesus was born by a woman and they
don’t accept his genealogy.

10. They renounce the patriarchs and prophets of the Old Testament. Norns.

11. They condemn the blessed John the Bap st and claim that there is no greater devil in hell than him.

12. The tree of knowledge (of good and evil) was a woman, and Adam sinned for having sex with her and
that’s why he was cast out of heaven.

13. Blessed Marry was not a woman nor female being but an angel.

14. Son of god took a pseudo-body and not a real one.

15. Christ didn’t truly suffer nor died, nor did he go to heaven or hell, but all that he did was illusory.

16. They believe that their church was God’s.

17. They are successors of the apostles, and their heresy is the bishop of the church and the deputy and
successor of Peter.

18. The Roman church was condemned and cast out.

19. Everyone is a pope, from Saint Peter to Saint Sylvester, whether their religion or not, and saint Sylvester was
the first one who went rogue.

20. They condemn brick churches and called them synagogues, and for those that pray inside them, they
34
say they are performing idolatry.

21. Use of pictures inside churches is idolatry.

22. Sign of the cross is the devil’s symbol.

23. They despise the service of the lord, laude and hymns, they say it’s all contrary to Christ’s gospel and
his teachings.

24. They make fun of and condemn worship of holly relics.

25. All reverence of saints which is done in churches is condemned and made fun of and they say one
should only pray to god and worship him.

26. Their elders allow the people to pray to them, saying that they are without sin and that they carry the
holy ghost in them (Parakletos).

27. They condemn church sacraments.

28. They renounce bap sm which is done in the water and they say that it is John’s bap sm and that it
cannot save anyone.

29. They claim that’s Christ’s bap sm is done without water, by placing a book of the gospel on the chest
and imposi on of hands.

30. With their bap sm everyone achieves forgiveness of sins and becomes as holly as Peter himself.

31. A child cannot be saved before it reaches the age of reason.

32. Full worth and power of bap sm comes to the bap sed from merit of the bap st.

33. The number of mes the bap st sins, that’s how many souls, though they be in heaven, will fall into
hell.

34. The number of mes the bap st sins, that’s the number of bap sms those that he bap sed will need.

35. They renounce the sacrament of confirma on.

36. They say that the Christ’s body cannot turn into bread, and if it is turned, we cannot eat it.

37. They renounce the sacrament of penance, they say that sins are forgiven by their repeat bap sm.

38. They renounce the sacrament of the last ointment. The chapter Norns and Norns kad NAZI Norns feet
nine skied

39. They renounce the sacrament of the (holy) order.

40. Bodily marriage is adultery.

41. Every sin is a death sin.

35
42. Renouncing every church authority, they say that no one must be excommunicated.

43. They renounce enjoyment of meet, they say that no one who eats meet or cheese or dairy products
can be saved if they are not bap sed again.

44. They deny resurrec on and say that the body that dies now will never resurrect but the spirit will.

45. They claim that there is no purgatory. They say that there is no middle way between heaven and hell.
46. They renounce prayers which are used for the deceased inside the church.

47. It’s a death sin to kill animals or birds, also to smash eggs.

48. They condemn blood jus ce which is done by worldly leaders.

49. They condemn all oaths.

50. They forbid giving charity, they reject and rebuff acts of mercy.

1.1.5 Illyrians, 5000 years a er... (2018-07-05 13:34)

The Illyrians, were a warlike, mys cal people, with shaman cults is known regardless of the fact that there
is li le data about them. But, the thing that is more interes ng is the fact that it has been wri en by Roman
historians, such as Pliny, that among the Illyrians there were many magicians, healers and clairvoyants of high
regard, known across the Roman Empire.

Illyrian religion cons tuted numerous shaman cults where among the most important dei es were those
that represented symbols of the cult of fer lity - god Vidasus (Cernunnos, Pan) and Tana (Diana, Aradia). Similarly,
among the numerous spirits and god’s of the earth (nature) and sky, the dominant place was occupied by the
snake, incarna on of the Grand Mother, to whom the heart and threshold were dedicated. S ll today in Bosnia it
is tradi onally believed that every house has its own snake protector, which protects the home and family from
evil and bad luck. That this belief is not one of the many but very important, but also holly, is confirmed by its
taboo - if the snake is accidentally or on purpose killed, the owner of the house will die.

36
According to a legend the snake is not only the protector of the house but also planet earth. Namely, in
Bosnian mythology it is men oned that above earth there is a gigan c snake which formed a circle with her body
(bit its own tail) around the planet and in that way it protects it from all danger and bad luck, which addi onally
jus fies her name of a protector.

Illyrian are equally prone to worshiping both earth spirits and gods as well as celes al ones, among which
we will single out sun and moon as well as the stars. The belief of the Illyrians that stars are the seats of the
human soul reveals an intriguing fact that our ancestors considered that they stem from another planet, i.e.
space. Tradi onal belief in Bosnia claims that one should not gaze at the stars at night because of the fear that at
that moment one of them doesn’t ”fall”, because if it happens to be the star of that person, the person will die
immediately?! Analysing certain segments of Illyrian legends and beliefs, such as the one about the black dragon,
god of evil, which a acks the sun and moon trying to swallow them (black out), we can see parts of the ancient
myth about the demise of a civiliza on or even planets from which the ancestors of the Illyrians escaped.

Representa on of the snake as the Grand Mother, symbol of life, and protector of humans from one side
and the black dragon, god of evil, which constantly a acks sun and moon, trying to devour them and cause the
end of life on earth, and humans themselves, is an ancient myth about the struggle of good and evil. But, behind
it all is something much deeper and mys c. We could refer here to the theory of David Icke about the rep lian
race of earth, which is present from the ancient mes of Sumerian and Babylon, whose symbols are represented
in various segments of the ruling families throughout the world, nowadays.

If we recap the history of religion at its very beginning we will come to an obvious fact that today’s monotheis c
god is twice as young as all pagan gods, and that the teaching of monotheism cannot be taken seriously in the
a empts to fathom the history of the human race and its genesis, irrespec ve of the fact that monotheism,
especially Chris anity, took numerous segments of the pagan religion. The oldest religious movement which is
familiar to us is the Neolithic cult of the Grand Mother, which is called the first and oldest deity in human history.
And the Grand Mother is what connects the Illyrians with the rep les (snake, dragon, salamander) and their alien
heritage or ancient race from which they stem.

There is a large possibility that the Illyrians had some connec on or even common heritage with the peo-
ple from India, which can be grasped if we analyse certain legends from Bosnian mythology. The most interes ng
tale about the mysterious creatures called utve zlatokrile - half humans, half birds, which didn’t have sexual
dis nc ons. It is claimed that they have escaped from India to Bosnia, ”that cursed land”.

Another rarity of the Bosnian people but also connec on with India is located in the tradi onal belief in
the migra on of the human’s soul into an animal and vice versa (reincarna on), which is actually the basic
concept of the Bogomils in Bosnia during the Middle ages. How much this belief was widespread and accepted
from the folk is best witnessed from the fact that s ll today in the 21st century, there are old people who prolong
the belief about the migra on of the soul. In Velika Kladuša there are s ll old ladies from which you can hear
the claim that evil people, especially murderers and thieves, turn into cows a er death, horses, pigs, etc. so that
they could repay their sins in the new life, serving other people. This tradi onal belief, which is found in total
opposi on about the classic monotheis c maxim of the soul leaving to heaven or hell, clearly points to the deep
rooted belief about reincarna on among the Bosnian people.

In the end, we will return to the beginning of the text which speaks about the Illyrians as skilled mages
and clairvoyants and the part about the belief in the connec on of humans and stars in the sky and we will
compare all that with the hinduis c teaching about chakras. Ajna or the sixth chakra is located in the middle of
the forehead, above the eyebrows, and is connected with the pineal gland which is inac ve in most humans, and
it gives the ability of telepathy, clairvoyance, astral projec on, etc. to mys cs. This sixth chakra is o en called
the third eye and can be seen on ancient drawings of numerous dei es.

In Illyrian-Bosnian tradi on the third eye is called ”star” which has the func on to connect man with its

37
star in the sky, seat of the soul. In prac ce this belief is widespread among the stravarke which annul nega ve
energy while performing the ritual, using molten lead, covering their forehead with their hand i.e. their
”star” for fear of nega ve energy blocking their invisible connec on with the star in the sky. As each one of
them claim, if that would happen, it could be possible for them to lose their mind and fall ill physically. This
ritual process directly goes in favour of the assump on that the Illyrian believed that they stem from another
planet, with which they stayed in contact through the ”star” on their forehead or the third eye. Or that their
astral bodies descended to earth and populated it in the bodies of some ancient human beings. From that
event it is easy to assume that through the genera ons they lost the precise detail from which part of the uni-
verse and from which planet they came so they considered all of the stars to be seats of the soul and their genesis.

1. Illyrians were only culture which succeeded to conquere Babylon.

On the way back from India to Illyria a er Babylonians poisoned Alexander a lot of them stay in the countries
where Illyrians ruled. Like Hunza people or Illyrian Egipt established 332 B.C. by Ptolomej ended with Cleopatra
30 B.C. and many others. Thanks to them we s ll have a lot of Sanskrit words in our language. Thanks to the
Franciscans we also have our family signs saved from that me to nowadays.

Now is a time to start to remember who realy we are ...

Dragons on Stecaks

38
Dragons on Stecaks

Stecak near Darson


Pegasus on Stecak near Daorsoon

Illyrian solder on Stecak reffering to Orion constala on

[1]h ps://en.wikipedia.org/wiki/Orion _(constella oshe remembersn)

1. https://en.wikipedia.org/wiki/Orion_(constellation)

39
1.1.6 ARIANRHOD, MOON GODDESS OF THE SILVER WHEEL (2018-07-04 11:55)

Cel c goddess of moon Arianrhod on a Bosnian stecak

Arianhod is known under several names: ”High Frui ul Mother”, ”Silver Wheel”, ”Silver Circle”, ”Sky Goddess”,
etc. In etymology it is considered that her name comes from the Welsh word ”silver” or ”ariawyn” - ”silver
woman”. The origin of the name is also brought into connec on with Ariadne or Aradia, Greek lunar goddess,
which is connected to the cult of the growing moon. Ariana, whose meaning is ”one very holly”, is a familiar
Illyrian name and is very present today on the territory of Albania, Kosovo and BiH. Other varia ons of this name
are also in use such as Ilirijana or Ilirija.

Important no ce :

While you are reading about Arianrhod, press to listen [youtube h ps://www.youtube.com/watch?v=9bNoHsLL-
S1s &w=560 &h=315]

and try to remember what brings you back in to Bosnia...

Arianrhod is the Cel c Goddess of the Moon, the Stars and the Sky. She has also been known by such
other names, as Margawse or Morgause, and by such tles as the Goddess of Childbirth, Magick, Jus ce and the
Night. In Wales, Arianrhod takes on other a ributes as well, when she becomes the Goddess of the Wheel of the
Year and the Goddess of the Full Moon, Des ny, Fer lity, Death and Reincarna on. What is extremely important
is the fact that Arianrhod is also the Goddess of Feminine Power, an integral part of the Divine Feminine.

Legend tells us that Arianrhod was the most powerful of all the children born to the great Mother Goddess Don
and her consort Beli; and that she was extremely beau ful, with very pale skin. She was also believed to have
been both sister and wife to Gwydion, and the mother of the twins: Llew, a Sun God, and Dylan, a God of the Sea.

Arianrhod was also a Magician Goddess, and she was considered by most to be a Maiden Goddess as well,
living her life in much the same manner as the Greek Goddesses Artemis and Athena; surrounded only by women.
40
In reality, however, Arianrhod actually lived a much wilder and freer life, frequently enjoying herself sexually and
having a dis nct preference for mermen. Arianrhod’s symbols are the cauldron and the white sow. The cauldron
was an important symbol of feminine power, in the pre-Chris an, Pagan world, while the white sow indicates
that she had a strong connec on to the Underworld. Arianrhod is also believed to have a powerful associa on
with the sea.

In Irish tradi on, a prophacy existed sta ng that a Goddess among them would manifest herself as a
weaver. Arianrhod has the perfect quali es necessary to be that weaver. She has great strength and inde-
pendence, and those quali es would be extremely important to whomever, indeed, would manifest themselves
in that role. If Arianrhod actually is that weaver, then she might be compared to the Greek Fates, or to
the Norns or Disir of the Norse and Teutonic pantheons. The sugges on that Arianrhod might possibly be
that weaver follows a strand, which connects many different cultures, and it is well known that these weavers
have, perhaps the greatest power of all, because as they weave they control the lives of both men and Gods alike.

The name Arianrhod means ”Silver Wheel,” or ”Silver Circle,” which name is indica ve of her role as a
Goddess of the Full Moon, and in her role as the Mother in a typical Welsh Triple Goddess Trinity. She has also
been known as the ”Virgin White Goddess of Birth, Ini a on, Death and Rebirth,” and the ”Silver Wheel that
Descends into the Sea.” Her palace, or spiral tower in the sky, is known as Caer Arianrhod, or the ”Castle of
the Silver Wheel,” although it may be be er known, to some, as the Aurora Borealis or the Milky Way, which
constella on has also been associated with the Goddess Ariadne, Arianrhod’s Greek Counterpart.

Arianrhod was the Mistress of Caer Sidi, the Otherworld Tower of Ini a on. When people died, they were
taken to Caer Sidi where they would spend the me that they had between their incarna ons. It has been
said that it was at Caer Sidi that poets learned the wisdom of the stars. When warriors died in ba le, it was
Arianrhod’s role to gather up their souls, put them aboard her ship, known as Oar Wheel, and then transport
them to Emania, which was also known as Moonland. It was then, when they finally arrived at Moonland, that
Arianrhod ini ated the Otherworld souls into their new lives at Caer Sidi.

Arianrhod also takes on the role of the Mother in a Welsh Triple Goddess trinity, in which Blodeuwedd is
the Maiden, and Cerridwen the Crone. It was Arianrhod’s face, as well, that appeared as one of the faces of the
Mother Goddess, who was worshipped by the Sisterhood of Nine in Avalon.

Arianrhod plays a major role in the tale known as Math, the Son of Mathonwy , which appears in the Welsh
collec on of stories, known as The Mabinogion . Although The Mabinogion was wri en between the second
half of the 11th Century and the end of the 13th Century, C.E., it was not un l 1849 that Lady Charlo e Guest
translated the Red Book of Hergest (c. 1400) into English. The Red Book of Herges is a manuscript that contains
four major sec ons that make up the main body of
The Maginogion
, as well as eleven anonymous tales which appear to be taken from Welsh mythology and folklore, dealing
primarily with Arthurian legend.

The name, The Mabinogion , was taken by Lady Guest from the final line in each of the four main sec ons of the
work, which state: ”Here endeth the First Branch of the Mabinogion,” or the ”Second Branch,” or the ”Third,” and
then on through the ”Fourth.” Math the Son of Mathonwy comprises the Fourth Branch of The Mabinogion ,
and includes within it a tale regarding the Goddess Arianrhod, as well as a con nua on of that tale, dealing with
the flowerfaced Goddess Blodeuwedd. In The Mabinogion , Arianrhod was cast as the daughter of the Goddess
Don, the sister of Gwydion, and the niece of the magician Math. Stories, however, are frequently not what they
appear to be on the surface, and it some mes might be necessary, for you to look a great deal deeper if you wish
to discover the truth.

41
In The Mabinogion’s version of this myth, Math was a Magician King who, as a part of retaining that King-
ship, was required to have his feet placed in the lap of a maiden (a virgin) whenever he was not engaged in ba le.
The fair and lovely Goewin was Math’s footholder, and as such she was the source of both his sovereignty and his
power.
One day, Arianrhod’s brother, Gwydion, came upon their younger brother, Gilvaethwy, who appeared to be
extremely depressed. When Gwydion inquired as to why his brother seemed that way, Gilvaethwy confided in
him, telling him of his desire for the maiden Goewin. Goewin, however, was their uncle’s footholder, and as such
she was constantly by their uncle’s side, thereby making it impossible for Gilvaethwy to ever be alone with her.
No other way existed, other then by Math going to war, for Gilvaethwy to be alone with Goewin so that he might
tell her of his feelings. The thought that Goewin would con nue being Math’s footholder, and as such, always
remain a virgin, did not sit well with Gilvaethwy either. Not at all well.

Then, through deceit, lies and a magickal spell, Gwydion was able to create a war, which Math went off to
fight leaving Goewin behind, wai ng at Caer Dathyl for his return. With a slight feeling of smugness about him,
Gilvaethwy knew quite well that Gwydion had created the perfect ruse by using his magick to create a war,
thereby allowing him the me he needed to make Goewin aware of how great his love for her truly was.

When Math went off to war a great ba le ensued, and what had begun as a lie and a magickal spell, ended up as
a bloodbath. Many worthy men were killed in that war, and among them was King Pryderi, the son of the mortal
King Pwyll, and the Goddess Rhiannon.

Once Math had le to go and fight in the war, Gilvaethwy went directly into Math’s castle. He then sat
down, exactly where Math always sat, whenever soon the sundown his feet were res ng in the lap of the fair
Goewin. Quite rudely, Gilvaethwy proceeded to order everyone in the court to quickly leave him, except for the
maiden Goewin, who he forced to stay there with him, completely against her will. It was there and then, upon
Math’s own couch, that Gilvaethwy raped the maiden Goewin, and when he had finished, that which he had
begun, he le the maiden Goewin a maiden no more.

Since Goewin had lost her maidenhood, she was no longer able to act as Math’s footholder, since it had
been her virginity which had given her the ability to grant Math the sovereignty of his kingship and kinship with
his land.

When the ba le had ended, and King Pryderi had been buried, Math returned to Caer Dathyl, immedi-
ately inquiring as to where the maiden Goewin might be. It was then that Goewin appeared before him and, with
tears running down her cheeks, she explained to Math that she could no longer act as his footholder, since her
virginity had been taken from her against her will, by his nephew Gilvaethwy, through the plo ng and treachery
of Gilvaethwy’s brother, Gwydion.

Shortly therea er, Math discovered that the war had actually been created by one of Gwydion’s magickal
spells, and that the war that was, was a war that should never have been. It became extremely clear to Math
that Gwydion had created the war, so that Gilvaethwy could be alone with Goewin. However, instead of ac ng
like a gentleman in love, Gilvaethwy had acted brutally, and the way in which he had shown his love was by the
violent act of raping Goewin.

Math was deeply concerned for Goewin, not only because she was the source of his power and his sovereignty,
but also because she was extremely dear to him. Obviously upset by what he had just learned, Math told Goewin
that he would compensate her for everything that had been done to her, and as a part of that compensa on, he
would take her hand in marriage. Then he con ued by telling her that he would give to her everything that was
his to give.

The great scope of all that had happened suddenly appeared before Math like a brightly shining light, and
it became known to him in that moment of clarity, that it was Gwydion who had masterminded the en re ruse.
Not only had Gwydion used his magick to cause the war, but he also was responsible for the death of several

42
hundred men, including, among them, the noble King Pryderi. The men who had died in the war, had not done
so because of honor, nor had they done so because of valor. Rather, they had lost their lives solely because
of a selfish plot to remove Math from his footholder, thereby giving Gilvaethwy the opportunity he needed, to
deflower the maiden Goewin. That event also caused other problems for Math, since he needed to find a maiden
to act as his footholder.

When Math finally caught up with Gwydion and Gilvaethwy, he advised them that they were going to be
punished. He was not punishing them for causing the war, which was for what they had expected the punishment
to be. Rather, they were being punished because of the way in which they had harmed Goewin.

To begin their punishment, Math took his magick wand and struck both Gilvaethwy and Gwydion with it,
turning them into a mated pair of deer. It was then that he told them to go out into the world, and to act in the
same manner as the animals they had become. He then added that when an en re year had passed, they should
return to Caer Dathyl to see him.

When Gilvaethwy and Gwydion returned a er one turn of the Wheel of the Year, it was not the two of
them that returned. Rather, there were actually three. Math went down to greet them, and he could easily see
that a young fawn was standing there with them. He told them, that he would be taking the fawn and that he
would bap ze it, giving it the name of Hydwn.

Then Math took out his magick wand, and once again touched each of them. However, when he touched
them that second me, they were not changed back into men. Instead, they had been changed into a mated pair
of wild hogs. Math told them, once again, to go out in the world and live in the same manner that the wild hogs
did, and to then return to him a er one full turn of the Wheel of the Year.

When they returned to Caer Dathyl a er yet another year’s me, there appeared with them a strong,
young wild hog. Math struck the young hog with his magick wand and there, before him, stood a fine, fair,
auburn-haired youth. Once again, Math informed his nephews that he would take the young man and bap ze
him, thereby giving him the name of Hychdwn.

Math then touched his nephews with his magick wand. Gilvaethwy and Gwydion had both believed that
their punishment would finally be over. That, however, was not the case. Instead, when Math once again
touched each of them with his magick wand, this me they were changed into a mated pair of wolves, and when
they finally did return to Caer Dathyl a er one year’s me, there appeared with them a young wolf cub. As
before, Math said that he would take the young cub, so that he might bap ze it, and that he was giving it the
name of Bleiddwn.

This me, however, when Math struck Gwydion and Gilvaethwy with his magick wand, each of them were
returned to his own natural form. Then Math told the two of them that they had, indeed, been punished for
dishonoring the Lady Goewin, for when they had dishonored her, they had also brought dishonor upon him.

A er Math had observed Gwydion and Gilvaethwy for a while, he informed them that he could see that
they had finally obtained some peace within themselves, and it was because of that that he would also give them
his friendship, and that good old boy form of friendship con nued to grow.

Once all had been said and done, Math asked the two of them who they would suggest to become his
new footholder. Almost immediately the words seemed to fly out of Gwydion’s mouth, as he said quite
empha cally that his sister Arianrhod, who was the daughter of Don and the niece of Math, would be the perfect
choice for that role. Immediately therea er, Gwydion sent word to Arianrhod, advising her that she should
immediately come to Court. (One can only assume that the person or persons who wrote the Fourth Branch of
the Maginogion was/were using poe c license, since it appears that Math had gone for three full years without
having a footholder, while s ll retaining both his sovereignty and his land.)

43
When Arianrhod arrived at Caer Dathyl Math explained to her the specific requirements necessary for the
role of being his footholder. He also stressed that only a virgin would be considered for that role. Arianrhod
was slightly taken aback by that requirement because it seemed to be a rather strange request, but she fully
believed that it would not present a problem since she believed that a virgin was an independent woman who
was answerable only unto herself.

Math then asked Arianrhod if she truly was a virgin, and she replied to him: ”I know not, lord, other than
that I am.” Unfortunately for Arianrhod, Math’s defini on of a virgin was a rather different then her own since he
believed that a virgin was a woman who had never had sex.

In order to verify that Arianrhod was indeed a virgin, Math informed her that she would have to pass a special
test of virginity, which was a magickal test that he and Gwydion had devised and which required Arianrhod to
step over his magick wand. Then it happened, and it took Arianrhod completely by surprise, because as soon as
she stepped over the magick wand she immediately gave birth to twin boys. The first child, Dylan, slipped quietly
away to the sea where he swam away like a fish across the waves, while the second child, who would eventually be
named Llew Llaw Gyffes, was hidden away and then adopted by Gwydion, who chose to raise the child as his own.

Arianrhod was furious with Gwydion and Math, once she realized that they had purposely plo ed to shame her
by exposing her lack of virtue for the whole court to see and, in her enormous rage, she cursed her remaining
son, swearing that the child would never have a name, never bear a sword, and never marry a woman of this Earth.

Many of you might look upon the curse that Arianrhod placed upon her infant son as being unthinkable.
Yet it was, indeed, a mother’s right to do exactly what Arianrhod did during that par cular period in Wales.
Eventually, however, through decep on and lies, Gwydion was able to trick Arianrhod into both naming and arm-
ing Llew, but it was only through Math’s magickal crea on of Blodeuwedd that Llew was finally able to have a wife.

You might then argue that Arianrhod’s treatment of her infant son was totally uncalled for. It might be
wise, however, before you make any final judgment, to get a be er picture of the story and, in order to discover
what actually may have occurred, it might be helpful if you were to read between the lines.

When you read between the lines a plethora of possibili es appear, including the possibility that Arian-
rhod’s children may have been forcibly, or even incestuously, conceived with either her brother Gwydion or
Uncle Math. Another view, which might fall very easily within the story line, and one that might, in all likelihood,
seem much closer to the truth, is the fact that Arianrhod had never been pregnant, and that the birth of the
twins had been accomplished solely through the scheming and plo ng of Gwydion and Math’s magick. They had
set Arianrhod up so that they could expose her lack of virtue for the whole court to see and, at the same me,
they had made her seem a fool. If Arianrhod’s ac ons are viewed in this light, then it is easily understandable
why she may have acted as she did, and it might be fi ng for her cri cs to reconsider their condemna ons.

A er all has been said and done, if there are those among you who s ll wish to judge Arianrhod, let them
take a closer look at this unique and complex Goddess. Not only was Arianrhod the Goddess of the Moon, the
Sky and the Stars, she was also the Goddess who guided the dead along the pathway which brought them to their
next stop on the Wheel of Reincarna on. Arianrhod was a very strong and independent Goddess, representa ve
of many admirable and intelligent, women and Goddesses alike, who are prime examples of the Divine Feminine,
and who are so secure within themselves, that they feel no need to have a man in their lives solely for the
purpose of making them feel whole. Indeed, they are confidant and purposeful women, that lesser men have
been known to fear.

That may very well have been the reason behind Gwydion and Math’s a empt at shaming Arianrhod, as
well as their a empt at making her seem a fool. Since Arianrhod was the most powerful child of the Great
Mother Goddess Don, and a female child at that, these two male magicians may have felt that Arianrhod was
a threat to their ”masculinity,” which can easily be seen as just another term for ”power.” If that truly was the
case, then Gwydion and Math’s ac ons proved to be nothing more then an unsuccessful a empt at enforcing

44
patriarchal rule, and the admoni ons that have been raised against Arianrhod should immediately be withdrawn.

There are several other myths as well which had been put into wri en form during the period when the
Chris an Church gained great power and control in Britain and there are other Goddesses as well including
Blodeuwedd, Branwen, and Rhiannon, whose myths also appeared in wri en form, together with that of
Arianrhod, in The Mabinogion .

However, before these tales had ever been set down into wri en form, they had been told and re-told for
centuries in the ancient oral tradi on of the bards. Every me that a bard told a tale, he would add something
unique to his par cular version of the tale. That was why the tales of the bards were so wonderful and alive.
That is also why, when you read the wri en tales, the truth may just be hidden between the lines.

By the me that The Mabinogion was wri en, the Chris an Church had already established a strong foothold in
Britain, and once the oral tales had been set down into wri en form, the Church could easily control them, and
the Church did whatever it had to do to hide the stories of Gods and Goddesses and powerful matriarchal rule
deep within The Mabinogion . Realizing exactly what had to be done, the Church acted quickly and quietly as it
re-wrote the tales in such a manner that they reflected its strong patriarchal mores.

Many of the characters in The Mabinogion were based upon a variety of Pagan Gods and Goddesses who were
then used by the Church as vehicles to spread its an -Pagan, an -Goddess rhetoric to the people. The Church
strongly supported a conserva ve form of conduct which it believed should be seen as a standard or ideal for
people to follow in their daily lives.

The recurring themes that exist throughout The Mabinogion , par cularly the ones regarding the Goddess
Blodeuwedd, make it extremely clear just how large a role the Church actually played in the collec on’s crea on.
The Church’s goal was quite obvious, and it made its views quite clear, that if people acted upon their uncontrolled
sexual desires, which the Church believed were the evil ways of the Goddess, then terrible consequences would
occur.

In reality, however, even though the Church’s influence appears to have been ever present in The Mabinogion ,
if people are willing to look beneath the surface, they might be very surprised by what they will find. These tales
are wonderful, magickal tales of the Goddess, yet they were also the same exact tales that the Church appeared
to be so anxious to hide.

Hopefully, you will be able to see these tales as more then just the written
word. Close your eyes, open your minds, and envision these tales as though you
were hearing them for the very first time from a bard. You might be wonderfully
surprised by what you will find. All you have to do is read between the lines.

The next evening that you happen to step outside, stop for a moment, relax, look up at the evening sky, and gaze
around at its amazing beauty.

You just might see Arianrhod si ng there, high upon her cosmic throne, surrounded by the magnificence
of the Aurora Borealis. One can only wonder what goes on in Arianrhod’s mind as she con nues to weave the
tapestry of life, deciding the future of men and Gods alike, with only a few turns of her wheel. Is it a wheel of
fortune, or is it one of despair? That is all in the stars.

45
Hymn to Arianrhod

Arianrhod of the Silver Wheel By all the names men give thee - We, thy hidden children, humbly kneel
Thy truth to hear, thy countenance to see. Here in the circle cast upon the Earth Yet open to the stars
- unseen, yet real - Within our hearts give understanding birth, Our wounds of loss and loneliness to
heal. Isis unveiled and Isis veiled, thou art; The Earth below our feet, the Moon on high. In thee these
two shall never be apart - The magick of the Earth and Sky.

46
BlogBook v1.0,
LAT X 2ε
E & GNU/Linux.
https://www.blogbooker.com

Edited: October 6, 2018

Похожие интересы