The two petrification points

The relation between relative and absolute enumeration in DDS


John Bjarne Grover

My 2009-2015 german poetry book "Der Dornenstrauch" (= 'DDS') contains 440 poems. There are many grammatical errors by 'poetic licence' and it is a very interesting theory that these errors are poetic cues to deep diachronic roots of the language. In volume 4 pages 942-950 I have aligned these 440 poems with a corresponding number of verses from the hebrew Genesis (Moses 1) and sanskrit Rigveda (Hymn 1) - the latter in 5 'cycles' - in a way which makes it possible to study aspects of this diachrony contained in the grammatical errors.

In this study of Horace's poetry containing this scheme I postulate two 'petrification points'. It was while I worked with 'Der Dornenstrauch' = DDS part III (poems 361-424 ins the final enumeration) that a white stone took shape probably ex nihilo at the end of the worksome labour. This happened when I had reached poem #77,3 in the work with this part III - I had started writing poem #78 when it came to a total stop which could not be transgressed - at which point I realized that the 77,3 poems had to be reduced to 64 poems by appending and interweaving the lines of poems 65-77,3 onto the end of the 64 first poems - and it was while I was in this process of 'reduction' that the white stone took shape. I have identified it as a 'lapis philosophorum' but I have not had it verified elsewhere so far - whether this is in accordance with the classic (and often ah so esoteric) form of the 'lapis philosophorum'. (See also this study). It was after I had completed this reduction by the total stop in poem #78 of DDS part III that I later discovered how well this phenomenon was described in DDS part I poem #78 - in relative enumeration. It is this phenomenon which is studied as 'petrification point' - and the Horace study assumes two petrification points - at #78 in DDS part I and at #78 in DDS part III. (See also this study).

DDS part I is enumerated relatively and absolutely. The relative includes irrational enumerations such as 109, 109a, 109b...109f, 109fa, 109g... or 74, 74f, 74g... while e.g. 110 does not exist. The relative goes up to 187 as the highest number. The absolute enumerates the poems of part I successively from 1 to 294 without subgroups. The petrification point in DDS part I is in relative #78 which is absolute #111. It is possible - as is the theme of this article - to study the relation between relative #78 (which is absolute #111) and relative #111 (which is absolute #170) - to see if there is anything interesting to harvest from studies of this relation between relative and absolute. I have worked with the idea that the relative enumeration contains what corresponds to phrases of grammatical structure (74, 74f, 74g...) - and of course it is an interesting question whether the 'reduced' relative enumeration 1-187 (compared with the absolute 1-294) is of a kind related to the 'reduction' from 77,3 to 64 which seems to have led to the formation of the white stone. It is generally an interesting idea to try and bring signification and grammar on a common form.

In this article I discuss some poems of 'TEQ' = 'The Endmorgan Quartet' (1997-2008) from the viewpoint of their parallel texts from the Bible - old-testamental hebrew and new-testamental greek. The present article studies the hebrew and sanskrit parallels to the 'petrification poems' of DDS from the viewpoint of the 'poetic licence' in the grammar ('reduced' grammar?) therein . DDS is my german work on the diachronic aspects of (german) language - and the relation between the poetic licence of the modern poet to the ancient structures of hebrew and sanskrit tells of the deep historic roots still present in language and the semiotic structure of the human mind. TEQ (1997-2008) = 1719 poems consists entirely of inner poetic articulations, created in the moment when the poet has no longer a choice and therefore possessing an aspect of 'inner poetic revelation', while DDS (2009-2015) is written to a very large extent on basis of outer observations and is assumed to be the socalled yellow-metre offprint of the effect which TEQ has left in the observable culture - hence a 'reflex of the revelation' in the culture. Or 'a revelation of a revelation' - cp. the aspects of mirror symmetry observed in this article. It would be an interesting corollary if one can come to conclude that this has interest for the understanding of the mirror symmetries that can be observed also in my MA thesis 1992.

Here are the two poems:

DDS #78     (= DDS absolute #111)

Leben fährt fort
eben wenn die äußere Bedingungen
die innere Erscheinungen
wiederspiegeln. Hier
sind wir plötzlich versteinert,
unsere Gedanken sich in die zweifelhafte Verhältnis
wieder und wiedermal ähneln
wie in ein Spiegel der Zeit
wenn die Negerin im blauen Kleid
meine gestrige Gedanken ausspricht.

So ist es immer in das gekrümmte Licht
beim Fortschreiten des paradoxalen Lebens
eine Ausfaltung der inneren Geschichte
in der Hoffnung
dass einmal
die große Schönheit
sich in der ständige Endzeit offenbaren will.


DDS #111     (= DDS absolute #170)

Im geistlichen Zusammenhang
sind Körper noch wie Seele,
wie Mann und Frau zusammenlebt,
wie Zunges Hinterkehle

sich unternimmt ein Staubes Ding
und fühlt sich wach im Grauen.
So ists wenn Mönch und Nonne singt
von Männer und von Frauen.

So atmen wir durch Munde ein
von vorne und nach hinten,
wie links und rechts von jeden Bein
trennen des Laufes Tinten.

For each poem in DDS there are:

1) A series of errors in the german text
2) One hebrew fragment from Genesis
3) 5 cyclic Rigveda fragments: 1 primary + 4 secondary

I wrote the DDS first and then I discovered the parallels of Genesis and Rigveda later. The hebrew parallels are applied in absolute fashion - one verse to each poem from the beginning up to DDS #424. The Rigveda likewise aligns the first 424 verses - and these are permuted by displacement in 4 secondary cycles, the displacement determined by the four subchapters of part I. For a unified designation, I refer to 'Genesis' as 'Moses 1' (first book of Moses) e.g. as Moses 1-7-11 means chapter 7 verse 11 from Genesis while Rigveda 1-17-3 means Rigveda hymn 1 chapter 17 verse 3. RV 1, RV 2 etc means cycle1,2... from the alignment of Rigveda to my DDS according to the chapters 'Hunde', 'Grenze', 'Baum' and 'ROP'. To the two poems of relative enumeration #78 (= absolute #111) and relative enumeration #111 (= absolute #170), there are the following verses from Genesis and from Rigveda - for details see volume 4 pages 942-950:

Rel         #78 #111

Abs         #111 #170

Moses         1-5-6 1-7-11

RV 1         1-12-1 1-17-3

RV 2         1-6-3 1-12-2

RV 3         1-36-1 1-6-7

RV 4         1-33-2 1-3-2

RV 5         1-30-20 1-34-9

In DDS #111 (12 lines) there is one main german error - in line 11:
1 - 'von jeden Bein' - should have been 'von jedem Bein'

In DDS #78 (17 lines) there are four main german errors:

1 - 'die zweifelhafte Verhältnis' ← 'dem zweifelhaften Verhältnis'
2 - 'in ein Spiegel' ← 'in einem Spiegel'
3 - 'meine gestrige Gedanken' ← 'meine gestrigen Gedanken'
4 - 'in der ständige Endzeit' ← 'in der ständigen Endzeit'

To each poem there are hebrew and sanskrit verses assigned with a certain number of words - and to each error one can find a correlate word in the hebrew and 5 sanskrit verses by simple ratio computation:

When 'meine gestrige Gedanken' is in line 10 out of 17 in the poem #78, one computes 10/17 of the words in the hebrew or sanskrit fragment and finds the corresponding word. For example, there are 8 words in RV 1-12-1 (use 'toggle content' for finding Aufrecht's transcription which I have used for word count) which means word 8*10/17 = word #5 which is 'visvavedasam', which means acc.sg.masc. of 'visvavedas' = 'saint, sage'. The hebrew fragment Moses 1-5-6 has 9 words and hence 9*10/17 = word #6 = שָׁנָ֑ה = שנה = 'repeat, be different from, alter, change, a year, produce of a year'. Below I quote in devanagari and transcription from this Rigveda source from the internet - I have used Aufrecht's (1877) transliteration as basis for the word counts and therefore imposed word borders according to Aufrecht on the transcription in the internet source. Use 'Toggle content' in the source https://vedaweb.uni-koeln.de/rigveda/view/index/0 for finding these.

The study compares these word correlations for relevance and structure. These words and the semiotic-diachronic properties that can be recognized in them constitute the correlate in DDS to the parallel texts in TEQ.

It has turned out that there seems to subsist a certain 'categorical opposition' between the hebrew and the sanskrit in these correlations of errors by 'poetic licence' (and hence, as the study seems to suggest, of potential mirror symmetry) - if the hebrew is 'door' the sanskrit could be 'doorframe', if the hebrew is 'low cloud' the sanskrit can be 'valley'.

I have little or no knowledge of sanskrit and so some of my references are on somewhat thin ice - but in addition to this source I apply also some references to Monier-Williams' dictionary and it should be possible to find out of it.

For the hebrew to DDS #111, it has one main grammatical error - in line 11 out of 12 which means defining ratio 11/12 - and since it has 22 words for the only 12 lines of mine I refer to three of its words:

Moses 1-7-11     (= 'Genesis 7:11')     to DDS #111

= 22 words, here error in line 11 out of 12 by 22*11/12 = words 19-21 = רַבָּ֔ה וַאֲרֻבֹּ֥ת הַשָּׁמַ֖יִם

רַבָּ֔ה = רבה = 1) to be(come) many, to multiply, to be(come) great(er), to grow up, 2) to shoot arrows

אֲרֻבֹּ֥ת = ארבת = to lie in wait, ambush; fraud, plot; wickerwork, window, pidgeon-house, chimney

הַשָּׁמַ֖יִם → שםים =
1) שםה = to be high, heaven, the heavens
2) שום = to put, set, place, array, order (= to constitute); garlic

Moses 1-5-6     (= 'Genesis 5:6')     to DDS #78

= 9 words, here errors in the german grammar of poem #78 in lines 6, 8, 10 and 17 means hebrew words 4, 5, 6 and 9 from Genesis 5:6 = וַֽיְחִי ־ שֵׁ֕ת חָמֵ֥שׁ שָׁנִ֖ים וּמְאַ֣ת שָׁנָ֑ה וַיּ֖וֹלֶד אֶת ־ אֱנֽוֹש

Word 4 = שָׁנִ֖ים = שנים = 1) שנה = repeat, be different from, alter, change, a year, produce of a year, 2) שנן = sharpen
Word 5 = מְאַ֣ת = מאת = 1) מאה = a hundred, ('100'), 2) את = ploughshare, accusative, with/at/towards
Word 6 = שָׁנָ֑ה = שנה = repeat, be different from, alter, change, a year, produce of a year,
Word 9 = אֱנֽוֹש = אנוש = אנש = incurable, mortal, grievous, sorrowful, malignant; man, mankind, common people

For word 5, Jastrow's dictionary of talmudic hebrew mentions את = sign, type, letter.

The 5 Rigveda cycles to DDS #111

The primary cycle of Rigveda to DDS #111

Cycle 1 = RV 1-17-3 = 9 words
अ॒नु॒का॒मं त॑र्पयेथा॒मिन्द्रा॑वरुण रा॒य आ ता वां॒ नेदि॑ष्ठमीमहे
anukāmáṁ tarpayethām índrāvaruṇa rāyá ā́ tā́ vāṁ nédiṣṭham īmahe
nédiṣṭham = the nearest, next, very near
īmahe = īm = particle of affirmation / restriction


The secondary cycles of Rigveda to DDS #111

Cycle 2 = RV 1-12-2 = 8 words
अ॒ग्निम॑ग्निं॒ हवी॑मभिः॒ सदा॑ हवन्त वि॒श्पति॑म् ह॒व्य॒वाहं॑ पुरुप्रि॒यम्
agním agniṁ hávīmabhiḥ sádā havanta viśpátim havyavā́ham purupriyám
purupriyám → purupriya = dear to many

Cycle 3 = RV 1-6-7 = 8 words
इन्द्रे॑ण॒ सं हि दृक्ष॑से संजग्मा॒नो अबि॑भ्युषा म॒न्दू स॑मा॒नव॑र्चसा
índreṇa sáṁ hí dŕ̥kṣase saṁjagmānó ábibhyuṣā mandū́ samānávarcasā
samānávarcasā = 'having equal splendour with',
samāna = one of the 5 vital airs - that which circulates about the navel; breathing, meeting, in one point

Cycle 4 = RV 1-3-2 = 8 words
अश्वि॑ना॒ पुरु॑दंससा॒ नरा॒ शवी॑रया धि॒या धिष्ण्या॒ वन॑तं॒ गिरः॑
áśvinā púrudaṁsasā nárā śávīrayā dhiyā́ dhíṣṇyā vánataṁ gíraḥ
gíraḥ =
gira = speech, voice
gir = addressing

Cycle 5 = RV 1-34-9 = 17 words
क्व१॒॑ त्री च॒क्रा त्रि॒वृतो॒ रथ॑स्य॒ क्व१॒॑ त्रयो॑ व॒न्धुरो॒ ये सनी॑ळाः क॒दा योगो॑ वा॒जिनो॒ रास॑भस्य॒ येन॑ य॒ज्ञं ना॑सत्योपया॒थः
kvà trī́ cakrā́ trivŕ̥to ráthasya kvà tráyo vandhúro yé sánīḷāḥ kadā́ yógo vājíno rā́sabhasya yéna yajñáṁ nāsatyopayātháḥ
yajñáṁ =
yajña = worship, devotion, prayer, praise; acts of worship, devotion, prayer, praise; oblation, sacrifice

I now sum up the four basic meanings of words a, b, c, d from the secondary cycles of Rigveda to DDS #111:

a = dear to many
b = having equal splendour with;
      one of the 5 vital airs - that which circulates about the navel; breathing, meeting, in one point
c = speech, voice; addressing
d = worship, devotion, prayer, praise; oblation, sacrifice

It seems, as mentioned above, that these can be recognized in the order a-d-c-b in the following secondary cycles to each of the 4 grammatical errors in DDS #78 (although the interpretation becomes a little more down-to-earth if one in e.g. the first cycle below reads it as a-b-c-d). It is observed how well the four concepts apply to the errors of DDS #78 listed above.

The 5 Rigveda cycles to DDS #78

While for DDS #111 there was only one error and hence only one correlate for each cycle, for this #78 there are four errors and hence there will be four concepts for each cycle. I list each of them annotated with the correlate to the four concepts a-b-c-d:

The primary cycle of Rigveda to DDS #78

Cycle 1 = RV 1-12-1 = 8 words
अ॒ग्निं दू॒तं वृ॑णीमहे॒ होता॑रं वि॒श्ववे॑दसम् अ॒स्य य॒ज्ञस्य॑ सु॒क्रतु॑म्
agníṁ dūtáṁ vr̥ṇīmahe hótāraṁ viśvávedasam asyá yajñásya sukrátum
a = word 3 = vr̥ṇīmahe - vri = choose, select
d = word 4 = hotāraṃ = burnt-offering, oblation
c = word 5 = viśvávedasam - viśvavedas = saint, sage
b = word 8 = sukrátum - sukratu = skillful, wise


The secondary cycles of Rigveda to DDS #78

Cycle 2 = RV 1-6-3 = 9 words
के॒तुं कृ॒ण्वन्न॑के॒तवे॒ पेशो॑ मर्या अपे॒शसे॑ समु॒षद्भि॑रजायथाः
ketúṁ kr̥ṇvánn aketáve péśo maryā apeśáse sám uṣádbhir ajāyathāḥ
a = word 4 = péśo = cut into pieces, carved?
d = word 5 = maryā = mark, limit, boundary
c = word 6 = apeśáse = probably 'shapeless'
b = word 9 = ajāyathāḥ = prob. sth about 'being unborn'

Cycle 3 = RV 1-36-1 = 15 words
प्र वो॑ य॒ह्वं पु॑रू॒णां वि॒शां दे॑वय॒तीना॑म् अ॒ग्निं सू॒क्तेभि॒र्वचो॑भिरीमहे॒ यं सी॒मिद॒न्य ईळ॑ते
prá vo yahvám purūṇā́ṁ viśā́ṁ devayatī́nām agníṁ sūktébhir vácobhir īmahe ̀ yáṁ sīm íd anyá ī́ḷate
a = word 6 = devayatī́nām = loving/serving gods?
d = word 8 = sūktébhir = appr. 'well spoken'?
c = word 9 = vácobhir - vacas = speech, voice, word; singing etc
b = word 15 = ī́ḷate - īḷ = to move

Cycle 4 = RV 1-33-2 = 18 words
उपेद॒हं ध॑न॒दामप्र॑तीतं॒ जुष्टां॒ न श्ये॒नो व॑स॒तिं प॑तामि इन्द्रं॑ नम॒स्यन्नु॑प॒मेभि॑र॒र्कैर्यः स्तो॒तृभ्यो॒ हव्यो॒ अस्ति॒ याम॑न्
úpéd aháṁ dhanadā́m ápratītaṁ júṣṭāṁ ná śyenó vasatím patāmi índraṁ namasyánn upamébhir arkaír yá stotŕ̥bhyo hávyo ásti yā́man
a = word 7 = śyenó - syena = hawk, falcon, eagle, bird of prey, firewood like eagle, horse etc
d = word 9 = patāmi - patam = flying, grasshopper etc
c = word 11 = namasyánn - namasya = paying homage, worship, be humble
b = word 18 = yā́man - yama = cessation, end, restraint

Cycle 5 = RV 1-30-20 = 10 words
कस्त॑ उषः कधप्रिये भु॒जे मर्तो॑ अमर्त्ये कं न॑क्षसे विभावरि
kás ta uṣaḥ kadhapriye bhujé márto amartye káṁ nakṣase vibhāvari
a = word 4 = kadhapriye - kadhapriya = ever pleased or friendly
d = word 5 = bhujé - bhuj = enjoyment, profit etc
c = word 6 = márto - marta = mortal, man, the earthen world
b = word 10 = vibhāvari - vibhava = powerful, rich etc

Fundamental semiotic principles

I discuss what I call the fundamental theorem of logic and the corresponding fundamental theorem of linguistics in these articles - and the two are given a joint interpretation in this article. It is likely that these principles in the framework of the vedic and hebrew material are at the heart of the grandiose nazi fallacy of the 20th century - that which led to the holocaust and the horrible terror of WWII.

I show this in the following way:

Considering these peculiarities of human visualization, how language and logic can be brought on a common form, it can be shown that language and logic seem to relate by a 'diagonal switch'. The fundamental theorem of logic tells that only complete equiprobability of all symbols in a code satisfy the equation which allows for categorization, but since complete equiprobability is impossible in a linguistic code, the human 'logic' imposes a principle of 'signification' onto the distribution and postulates that it is not the distribution of the symbols that can be equiprobable but the meaning assigned to a certain symbol can: That means that, in, say, a mathematical derivation, if the symbol '2' always means 'two' and '3' always means 'three' and not 'two', then equiprobability is obtained in a significational sense of it and this preserves the logical coherence of the derivation. If '2' sometimes can mean 'three', then chaos enters the derivation. Therefore the fundamental theorem of logic is precisely what lends human meaning to symbols and hence correlates fundamentally with the semiotic constitution of the human mind. This property resembles but is not identical with the fundamental theorem of linguistics which postulates that the 'sinful' human spirit can recognize two metaphysical items (from two different metaphysical realities) as one and the same, even if they are different, and this 'sinful' recognition reduces the two metaphysical observations to one single ontological substantial unit - while a linguistic designation is attached (by 'equiprobability') to it in an attempt to preserve the primordial integrity of the differences between the two. Hence the two structures will look similar even if they are strictly speaking two different things. They will probably even share important aspects - in the sense that 'meaning' can apply to both ontological substance (by 'reference') and to metaphysical ideas. It is this which seems to be at the heart of the nazi fallacy - by the temptation to consider the difference between logic and language in terms of a diagonal switch which has a teasingly suggestive value in the visualization of the two fundamental theorems.

I refer to the four relevant hebrew glosses to Moses 1-5-6 (for DDS #78) above:

1 = i) repeat, be different from, alter, change, year, produce of a year, ii) to sharpen
2 = i) a hundred (100), ii) ploughshare, sign, type, letter (the latter from Jastrow, see above)
3 = repeat, year, change
4 = incurable, mortal, grievous, sorrowful, malignant, man, mankind, common people

These meanings could be read in a unified form which could be seen to constitute a principle of semantic meaning in general:

Repetition of the sign/symbol changes the mortals

which would be about how equiprobability cannot be rescued in the distribution of meaningful human language but it can if the principle be lifted onto a generalized level of meaning of the symbols - that the meaning of a symbol is 'equiprobable' every time it occurs. This is what makes historic distribution differ from 'eternal' and hence it is the fate of the 'mortals'.

While these were the four hebrew glosses of Moses 1-5-6 to DDS #78, it was shown above that the four secondary cycles of Rigveda to DDS #111 provided four concepts which seemed to apply to each of the four german errors for the cycles of Rigveda to DDS #78 - these were

a = dear to many
b = having equal splendour with;
      one of the 5 vital airs - that which circulates about the navel; breathing, meeting, in one point
c = speech, voice; addressing
d = worship, devotion, prayer, praise; oblation, sacrifice

which could be read correspondingly (and in a sense of 'generalized' semantics?) in accordance with the primary cycle RV 1-12-1 for DDS #78 (by 'saint' = 'addressing' etc):

Choice of sacrifice/oblation (by) saint "dear-to-many" ('skillful, wise')

which again could be recognized as an interpretation of the fundamental theorem of linguistics in the sense of the ontological substance falling down by or as 'sacrifice' into the historic reality, thereby creating the idea that the sacrifice has fallen down from the higher reality of devotion wherein the believers thereby subsist. This idea could be recognized in Mathias Grünewald's 'St.Antonius & St.Paulus' (discussed in this article) - greek for παυλα = resting-point, stop, end, pause, cessation (of disease) - see RV 1-33-2 which likewise contains this 'cessation' - and the four concepts a,d,c,b seem to constitute the series "BIRD, FLYING, HOMMAGE, cessation" = the Grünewald elements above the pointing ('choosing', 'selecting') finger of St.Paul - called 'saint' by the guesting addressor who visits the 'dear-to-many' - who even by his pointing seems to select a 'deer'! The relation between Grünewald and the Madonna of Guadalupe 1531 is probably well known - here it could be considered relative to the two 'petrification points' of DDS 111 and III, so to speak.

The 'nazi' fallacies

Now for the relevant nazi fallacies, as far as I understand them - there are two of these. A most striking example of the still vivid presence of these in modern-day reality is in the striking similarity of the helicopter remains after the crash in Brovary outside Kyiv some time ago (from this source) with this relevant detail from this Grünewald artwork (discussed in this article). The first of these fallacies is the trivial one of including the verse RV 1-17-4 next to the proper RV 1-17-3 for the error of DDS #111 - giving the following four glosses:

RV 1-17-3 = 9 words
अ॒नु॒का॒मं त॑र्पयेथा॒मिन्द्रा॑वरुण रा॒य आ ता वां॒ नेदि॑ष्ठमीमहे
anukāmáṁ tarpayethām índrāvaruṇa rāyá ā́ tā́ vāṁ nédiṣṭham īmahe
nédiṣṭham = the nearest, next, very near
īmahe = īm = particle of affirmation / restriction

RV 1-17-4 = 7 words
यु॒वाकु॒ हि शची॑नां यु॒वाकु॑ सुमती॒नाम् भू॒याम॑ वाज॒दाव्ना॑म्
yuvā́ku hí śácīnāṁ yuvā́ku sumatīnā́m bhūyā́ma vājadā́vnām
bhūyā́ma = bhuya = becoming, being
vājadā́vnām = granting wealth, bestowing vigor/speed

It is seen how this resembles a,b,c,d mentioned just above - but in a way which seems to provide a recursiveness to the resulting concepts - how the 'nearest, next' = adjacent is 'dear to many', the particle of affirmation/restriction is taken in the sense of 'sacrifice/oblation' etc. This recursiveness could have been tempting for an age of upcoming computer language.

The second error is the following:

If, interpreting the 3 words from Moses 1-7-11 above, by taking the א for being a ש , that is, like taking |/| by 'diagonal switch' for |\|, as for a mirroring of the 'petrification points' - cp. the evident ש form of the assumed 'lapis philosophorum' that developed when I had reached poem 77,3 during the writing of DDS part III and had to stop and collapse these 77,3 poems into the 64 poems of the finished part III,

instead of

הַשָּׁמַ֖יִם → שםים =
1) שםה = to be high, heaven, the heavens
2) שום = to put, set, place, array, order (= to constitute); garlic

one gets

הַשָּׁמַ֖יִם → אםים → אים = terror, dread, idol, to terrify

In addition to this 'terror, dread, idol, to terrify', there is the option of reading the initial ה in הַשָּׁמַ֖יִם not as the prefixed definite article but as a part of the root or word stem itself, in which case it leads to either (as above) הַשָּׁמַ֖יִם → שםה = to be high, heaven, the heavens - or to the error-by-replacement of the ש with the א for the form האמים → אים = terror, dread, idol, to terrify (as above) or to אמם = a root not used (except in arabic) - or possibly in sense of 'union'? - see, though, Jastrow's form אמם from the form אם = 'to be pressed/dark' - or it is (by Davidson) a female singular noun form of אם = mother, grandmother, mothercity = metropolis + 'cubitus' senses and a conditional conjunction.

If these two systematic nazi fallacies are imposed onto the reading of the relevant hebrew and sanskrit, a strong dimensionality arises from the following minimal opposition which can be assigned to the hebrew and the sanskrit:

1) Hebrew error switch in the reading of Moses 1-7-11: Reading ALEPH = א as SHIN = ש in the form האמים (instead of השמים) against RV 1-17-3 - which, though, is that other error in the form of the end of RV 1-17-4 - the following opposition comes out:

Genesis: Rigveda:

having a great desire for granting heavens (= 'Messiah') having a great desire for granting vigor/strength

Reading the above hebrew of Moses 1-7-11 ('Genesis 7:11') with the diagonal error switch, though, gives something more resembling:

Genesis:

having a great desire for granting terror (= 'Hitler')

The paradoxical opposition can be recognized in the ALEPH = א = 1\1 versus SHIN = ש = III or I/J. The 'nazi' theory could be that this could be of relevance for understanding the two socalled 'petrification points'.

If 'vigor/strength' is taken to be the modern 'fit', there is even the 'idol fitler' contained in this 'switch'. Hence Adolf Hitler could have been constructed for being the error, the wrong understanding of the reality - it could have taken the germans astray.

The sanskrit error corresponds to a peculiarity of the hebrew - that the hebrew alignment starts not on 1-1-1 but on 1-1-2 - see volume 4 pages 942-950.

Given these two errors, the following structural properties can be observed:

For DDS #111 there are one grammatical german error and 1+4 cycles of Rigveda. The one RV is the main primary cycle above (having a great desire for granting vigor/strength) while the secondary cycles present one word each - words a,b,c and d. For DDS #78 there are four german grammatical errors and hence 4*4 such secondary cycles: It turns out that this series a,b,c,d seems to apply in the order a,d,c,b for each of these four cycles.

The conclusion to the comparisons is that the fundamental semiotic principle of meaning as derived from the phenomenon of equiprobability in what I call the fundamental theorem of logic seems to be contained in these correlations when recognizing the diagonal switch of ALEPH = א = 1\1 versus SHIN = ש = 1/1 as being the same as the diagonal switch between language and logic (see the first patent called 'stringhook' from my "And hang under the Justcan keys" volume 1 p.1126-7) - which hence also seem to be recognizable as socalled 'petrification points' in my study of the work of Horace and elsewhere. It means that the nazi fallacy could arise in the deplorable conclusion that terror is the source of the ontology of the historic reality. Gloomy ideas of 'schreckliche Engel' and things like that could have led a spooky existence in the minds of the constructors of the nazism of the 20th century. Hopefully these tricksy switches and mixmaxes can come to be shown as what they are - and certainly there is no solution in exterminating the people who created the hebrew alphabet.

Another interesting conclusion is that the principles seem to be recognizable in Mathias Grünewald's "St.Antonius & St.Paulus" from the Isenheim altar - a work which in its apparent relation to the Madonna of Guadalupe (1531) seems to be the subject of much esoterism and quasi-mysticism and possibly also the basis for much more or less dirty business (granting wealth by sacrifice etc). There is no reason to keep such things secret - on the contrary, the more openness on these details the better it is. If, in addition, the word 'hotaram' should happen to have been the pretext for an 'intelligence project' called Hitler-Himmler's 'holocaust', it is rather urgent that such pretexts be brought to daylight so that people can verify themselves whether such an 'intelligence project' should be allowed to continue or if it is time to terminate it.

DDS II-III in the DDS 78-111 mirror structure

I have outlined some aspects of DDS:

DDS I = the ordinality, numerality (cp. also the pope's resignation in 2013)
DDS II = the magic graphics
DDS III = the petrification, the formation of matter ex nihilo (lapis philosophorum)
DDS IV = the esthetic logic of historic reality (?)

The metaphysical model is contained in my fundamental theorems of linguistics and logic: Basically, among two metaphysical items the human spirit recognizes a similarity as identicals and reduces this to ex nihilo matter (in principle, this could philosophically be the ontological function of substance) and the difference that has been ignored by the sinful human mind - the limited capacity for understanding the full metaphysical reality - between the original two (which were not identical but only similar) is relegated to the linguistic designation in signification.

This suggests that the signification be recognized in DDS II while the formation of ex nihilo matter is recognized in DDS III - the very petrification function. These should in principle combine to the possibility for understanding how they came about and hence for the mystic understanding of the integrity of the two originally different metaphysical items or realities. Mysticism strives towards a re-constitution of the original metaphysical reality or realities before the sin and the 'Fall' into historic reality.

The relation between DDS I:78 and DDS III:78 was discussed above: It was during the writing of DDS III by successive 14-liners that it came to a full stop a few lines into #78 - and I understood that I had to stop and reduce the 77,3 poems into 64 16-liners - plus titles created from the last lines.

See the manuscripts to DDS for details. It is seen that the last line, the point where it came to a complete stop, was on probably 26 (if not 25) september 2014 - the three lines that I had then written for the intended #78:

Die gehen auf der Erde
in schönem Ringturms Gang
die all-wandernden Pferde

It is seen that, after the restructuring, these came to be the titles to DDS III:14-13-12 - that is, applied in backwards order. It means that the last line, whereupon the full stop applied, came to be the title to the poem DDS III:12 - and by a closer look this poem seems to describe what can be assumed to be precisely the process of petrification itself - whereby the pressure from History (the 'Fall', if you like) that makes the white stone give in and take shape - the town has fallen in love with the metaphysical reality and welcomes it gladly - look, here sits his holiness in the park and look at these wonderful trees how they describe not only the process of petrification but also the linguistic structure that the 'difference' (jaja, perfect it is perhaps not in history but it welcomes the metaphysics as well as it can) attains.

The interesting observation to be made is that this DDS III:12 seems to be described also by the above observations on the reflexes of the errors of my german poems DDS I:78 and 111 such as these have reflexes in the Rigveda and Moses.

I now point to certain redundancies in the relation between Rigveda/Moses and this DDS III:12. The first observation to be made is that the relation between 78 and 111 (in DDS I) - that is, the relation between relative and absolute enumeration (as by the character of DDS I) should expectedly have a numeral reflex in DDS III: Applying 78/111 to the resulting 64 (after the reduction) gives 0,702027... which multiplies with 64 for 44,972972... - that is about mid way through the last line of DDS III:45 which is "unter dem Staubwerk": That is the end of the petrification - in the process which can be seen as described by this DDS III:45 "Und wo der Ring erzählte es" - that is the ring contained in the title to DDS III:13 "In schönem Ringturms Gang" - the second last line before the full stop. (Cp. also the idea from RV 1-6-7 about the 'vital air that circulates about the navel' - which would be just before the moment of birth = 'petrification' of the human body - and the breathing starts.

One can now apply the four german errors and their reflexes in the four or five cycles of Rigveda to these DDS III:12 and 45. It seems that poem DDS III:12 applies for these by

Stanza 1 = cycle 2       RV 1-6-3            in order a-b-c-d for lines 1-2-3-4
Stanza 2 = cycle 3       RV 1-36-1          in order a-b-c-d for lines 5-6-7-8
Stanza 3 = cycle 4       RV 1-33-2          in order a-b-c-d for lines 9-10-11-12
Stanza 4 = cycle 5       RV 1-30-20        in order a-b-c-d for lines 13-14-15-16

What is the title "Die all-wandernden Pferde"? I would guess that this is contained in the above discussion of the main cycle 1 of RV 1-12-1 which hence could be read correspondingly:

Choice of sacrifice/oblation (by) saint "dear-to-many"

which could be recognized as the theme of Grünewald's 'St.Antonius & St.Paulus' (discussed in this article) in the form of the ostention of St.Paul towards something close to the 'antelope' or rather a horned 'deer'. A horse it is probably not but it is 'similar' - and maybe the sinful human mind (as says the one saint to the other by Grünewald) could be prone to say that they are 'similar enough' to be understood as 'the same'. That is categorization by quasi 'equiprobability'.

Likewise, for DDS II:12 the order a,b,c,d (if not a,d,c,b?):

Stanza 1 = cycle 2       RV 1-12-2
Stanza 2 = cycle 3       RV 1-6-7
Stanza 3 = cycle 4       RV 1-3-2
Stanza 4 = cycle 5       RV 1-34-9

Then from the above discussion there remains for cycle 1 RV 1-17-3 + RV 1-17-4 as well as Moses 1-5-6 - which seem to apply mutually for a general interpretation qua quasi 'title' to the poem DDS II:12 - and to the general conclusion that

Repeat of the sign/symbol changes the mortals

By DDS II:12 stanza 1, the clock strikes repeatedly and with equi-probability, in stanza 2 the symbols gain historic non-equiprobability, in stanza 3 the non-equiprobability has entered the historic reality and then the meaning detaches from the symbols and reorganizes across the symbols overnight, and in stanza 4 the historic mortals 'love' the metaphysical eternity and hope to live on there. One could spot this 1-2-3-4 also as the sense of the four lines of stanza 1 for the same poem - the introductory stanza with quasi 'title' function.

This suggests that Moses + primary cycle of Rigveda applies as a title or 'general interpretation' to the other poem - so that a certain butterfly function can be recognized. By intuition, I refer then to the discussion up to and including pages 1276-1277 in my volume 4 - how the vertical and slanting wedges of cuneiform could alter in functionality between DDS parts II and III - for that general butterfly format of the λεξις, λογος, φωνη and λεκτον.

A puzzling observation

Clearly the phenomenon discussed here is related to the different yet comparable status of relative vs absolute enumeration - and this is shown in the relation between rel 78 = abs 111 vs rel 111 = abs 170. The puzzling observation is this: The poem III:12 is abs 372 which also can be reached by subtracting abs 78 from the end poem (at the end of part IV) which is #440 - that gives 440-78 = 362 - to which 10 must be added for reaching this #372. This number '10' can also be observed in the form of this III:12 = #372 being #69 counted from the end in absolute enumeration. Subtracting 10 from this gives the difference between abs 111 and rel 111 = abs 170: 170-111 = 59 to which 10 is added for 69. In reality this means the three poems 2, 12 and 22 in part III. Whether this is the same strange interval '20' as is found for function 12 in this article, I don't know - the two works are quite different. However, this alternation between absolute and relative could be an aspect of a function 12 in more abstract terms - and it is noteworthy that if one adds (77,3-64) to the 64 poems of part III, one comes to poem 13,3 in part IV which means in IV:14 ("Der große Quantensprung") the line "[Stein] / wie Staub in einem Quantensprung" - which can be seen to be just the phenomenon of 'lapis philosophorum' or ex nihilo matter generally. Should it mean that this ex nihilo matter forms in such a general conversion from absolute to relative enumeration or vice versa? If the relative and absolute enumeration of DDS means two different forms of reality, it could be interesting as a concept also for understanding phrase structure grammars.

These observations apply also with some interest to the two socalled 'petrification points' in this scheme discussed in this study of Horace's poetry.

The puzzling observation can be enriched also with the observation that in TEQ book 12 (= this function 12) there are 187 poems, the same number as poems of part I in the relative enumeration (part I contains 294 poems in absolute enumeration). In the absolute enumeration, 187 is the end of the chapter called 'Grenze'. It is the difference and interrelation between absolute and relative enumeration which define the 'cycles' of Rigveda. For example, when cycle 4 ('Baum') ends on relative 107j, that is absolute 150, and the same cycle 3 ends on relative 150. Cycle 2 ('Grenze') starts on relative 59 (!) and ends on relative 187.

Holm

A special role seems to be assigned to the hebrew words for this #78 of Genesis 1-5-6. That these four words constitute a poetic object in themselves was something I noticed after having read Hans-Henrik Holm's poem "Etter eftasvæl" from his 'Bygdir i solrøyk' volume 1 page 124 (the chapter 'Ståk-jalm frå leiktròkki') which I translate as follows:

At the end of a worksome afternoon Red evening sun shines in the plough, and shadows grow. Now darkens the forest of pines behind the hills up north. Soon halt I the springfarming ride,                                               the toil of the seasons' art: It halts me not to abide with depressing beat of the heart.

or, as some perhaps would prefer, "After supper" Soon halt I the work of springfarming It halts me not for abiding

The poem describes the depression of the pen in the paper (the heart of the poet's work) as the essence of 'seasons art', like the mosaic את (according to Davidson) could mean 'ploughshare' and some years later 'sign, type, letter'. There is only one element which is hard to spot in this poem relative to Moses 1-5-6 and that is the forest of pines. However, considering the alternative readings by 'diagonal switch' (which could be assumed to be related also to the 'diagonal' of the 'lapis') one finds a hidden meaning element in the above-mentioned reference of Jastrow by אמם to אם = 'to be pressed/dark' (like the darkening forest - which Holm in his explanation at the end of the book describes as 'the pine forest emerges / shows itself as dark') - or by Davidson a female singular noun form of אם = mother, grandmother, mothercity = metropolis + 'cubitus' senses and a conditional conjunction - which perhaps could be seen as relevant for this 'forest of pines'.

The 'diagonal switch' in the above-mentioned mis-reading of ש for א like taking |/| for |\| can now be observed also for אם read from שםים in שום pointing also to שם = there + name, fame, reputation, memory (after death etc), monument - that is, the title to the poem 'At the end of a worksome afternoon' - which then perhaps appears as a more appropriate conception of "Etter eftasæle" than 'after supper'.

Therefore, if this be taken to be the meaning of this 'darkening forest of pines' - that is, by the mirroring and darkness it could be 'the other black spot' in the bathtub or on the floor of Tiepolo's 'Education of the Virgin' - cp. the two elements in this artwork of the young pointing 'there' asking the old by שם = there + name, fame, reputation, memory (after death etc).

This could suggest that the complex is something for the socalled 'petrification points' - and it is possible that political history could have gone astray under hypnosis from some of these ideas. Wake up! It is time to understand that these may be building elements in the human semiotic constitution and should be subjected to serious and open study.

Concluding remarks

It is seen that while DDS #78 describes the circumstances of the Madonna of Guadalupe (see this article), if the Tonsman data are not swindle, and anyhow the poem seems to be a poetic interpretation of (as I have assumed that it is) the 'lapis philosophorum' (see above under Moses 1-7-11) which took form in the course of the restructuring (for DDS part III - see volume 4 pages 940-941) of the 77,3 = 78 poems down to 64, and likewise it is seen that the poem DDS #111 of part I seems to be a description - qua 'parallel text' - to the four basic concepts a,b,c,d - possibly in the order a,c,b,d for the lines in threes.

Hence DDS #111 could be a diachronic mirror - in the sense of the four main german errors mentioned above - to the diachronic parallelism of DDS #78. The hypothesis could be formulated that the two 'petrification points' observed in e.g. my study of the total work of Horace (as far as parallelism with my DDS is concerned) could be seen to contain essential symmetries. I refer also to the symmetric form of the dependency function defined in my 1992 master thesis - and to the two dark 'buttons' seen on the floor of Tiepolo's "Education of the Virgin" discussed in this article: These two dark 'buttons' or spots on the floor are likely to be of the same kind as the dark spots I observed in the bottom of the white bathtub - one of which I scratched for microscope images of strangely 'magic' and meaningful form, as I discuss in the beginning of the article relative to two of Rilke's elegies.

Considering the possibility of defining two mirror-symmetric 'petrification points' as basis for the ontological world, a comparison with the dependency function in the non-discrete model of grammar in my MA thesis could lead to the postulation of a sensorially observable reality principly defined by mirror symmetries everywhere. Could be this principle is what has or could have been been implemented into modern surveillance technologies.

'Der Dornenstrauch' is a book I have written in german language in a grammatical form which normally is not accepted for publishing but it is precisely these 'peculiarities' which open up a diachronic dimension in the german language that could contribute to re-erect the german cultural self-esteem and healthy self-respect after the national socialism defined german as 'wrong way' and left large parts of the country in ruins. There could perhaps be something called 'indo-germanic' (my DDS can of course be translated into e.g. english, but it is possible that it is not so easy to write it originally in english) which the parody of Hitler's aryanism could have exploited, but german self-esteem should not be based on the degree to which they fill in the linguistic norm, nor is it necessary to reject my book because it is not in conformity with Duden such as they learn in school. (I made a test edition in more Duden-compatible format and it looked miserable indeed). But, of course, the errors I have made in my book are not supposed to be 'new norms of german' - of course it is only in this structural framework that they make sense. I personally believe that this 'poetic licence' applies to errors on many levels of this book. It can be observed that a new form of spiritual reference could arise in the poetic language from this phenomenon - if the errors be sufficiently extensive the language would eventually lose its normal reference - but the examples of my DDS are sufficiently innocent to make it possible to see how the spiritual reference contained in the diachrony only enriches the normal reference with new and mystic meaning. And, of course, sufficiently far-reaching errors leaving the language as empty phonetic sound would not do either - it can be observed that the four german errors of DDS #78 have a high degree of relevance for the four concepts a,b,c,d from the secondary cycles of Rigveda to my DDS #111.

It can be said that if one follows the norms and rules on all levels of writing, then every text will be the same - and hence it is only the deviations from the norms and rules that lend meaning to a text. It is of course not impossible that the story of Hitler is a story of a most trivial human kind in that sense of it - that english lacked this 'indo-germanic' aspect of linguistic diachrony which german could have had preserved to a greater extent. However, english may have another and more 'blue' aspect which can observed from my translation of Ouyang Xiu (volume 4 pages 969-972), about which I write on p.969: "For example, in poem #5 the english words I use in the translation are maximally similar to the chinese pinyin forms, following the logic of the second white stone that the matter imitates the meaning of the mid stanza in poem 5 - and the miracle obtains that when I find english words that are maximally similar to the chinese pinyin forms - the translation is in fact quite good! But that is only for this particular stanza which can be seen to be about this particular aspect of the second white stone".

It was while I wrote this article (I started writing it on 5 february 2023) that the devastating earthquake of Turkey took place on 6 february 2023 - the first and greatest quake - of Richter magnitude 7,8 (!) - had its epicentre at 'Yamaçoba' (zoom in on the interactive map) while the second greatest - Richter 7,5 or 7,6 - was between 'Gümüşdöven' and 'Akpınar' (see interactive map) - and if one assumes a reference to this Grünewald (see this file for the source) for 'bor-is johnson', these names could perhaps be seen to refer to the three british PMs there have been from the british conservatives in the present election period - Johnson, Truss and Sunak ('gummistøvler' is norwegian for 'wellingtons', 'pınar' is turkish for 'source' - hence 'credit the source'?). As such, the earthquakes could perhaps be seen to comment on just these 'hitlerish' aspects of the relation between german and english language.

16/2-23: Pope Francis has published a MESSAGE OF THE HOLY FATHER FRANCIS FOR THE TWINNING OF THE SHRINES OF GUADALUPE referring to the two Guadalupes - 1) the one in Mexico for the Madonna (or 'Our Lady') with her 1531 imprint on the coat of Juan Diego and 2) the one in Spain of the monastery of Guadalupe. I quote from the latter article: "The monastery had its origins in the late 13th century, when a shepherd from Cáceres, named Gil Cordero, discovered on the bank of the Guadalupe River a statue of the Blessed Virgin, which had been apparently hidden by local inhabitants from Moorish invaders in 714. On the site of his discovery a chapel was built, dedicated under the title of Our Lady of Guadalupe". Hence there is a mythological substrate of a potential 'petrification' inherent in the statue of the Madonna, and clearly a 'magic image' had been imprinted on Juan Diego's coat - calling for possible attention to the comparable phenomenon in my DDS parts II (magic image) and III (white stone). It seems also that this phenomenon has been transferred to a field of mythos-making possibly associated with a third 'Gudalalupe' - by a second 'Guadalupe River' north of Madrid - the one mentioned in the article is a river south of Madrid called 'Guadalupe River', while the northern correlate has the name spelt 'Guadalope river' and is a tributary to the Ebro river (at Caspe) which runs into Catalonia. An impression which arises (I dont know why) is that the western axis Mexico-Spain by the similarity of names has a parallel in this south-north axis of a comparable similarity of names - but in such a way that there is an opening for humbug mixmax with the interests of (as I could guess) something like what I call 'International Secret Intelligence Services' and the possible program of recognizing a more or less causal connection between the art of Grünewald and the Madonna icon of Guadalupe in Mexico. It could be this which could lead to ideas of a relevance of early infant head opening as a possible political factor, including masturbation onto the infant brain. Why there could arise ideas of opening of an adult (rather than newborn) head for excrementation onto the brain, I dont know. I may have suffered the first sort of head opening (magnet scan by MRT Mariahilf, Vienna) and certainly do not want to experience the second. If Hitler's warfare were spurred by such transatlantic (NATO?) 'intelligence' mythos on Grünewald relative to the mexican Guadalupe (cp. the above comparison of the helicopter crash of Monastyrsky - ! - at Brovary with the detail from Grünewald), and if Hitler and Himmler are considered 'intelligence' representatives, there could of course be such reasons for this idea. Are ideas of Catalonian 'separatism' related to such strange ideas of 'opening' - like detaching the top lid from a human head for 'excrementation' into it? Of course there could be other historic reasons but this could obtain nevertheless. If new nazism is on the progress in Europe and if Hitler and Himmler nourished such ideas of a Grünewald-Guadalupe connection of interest for accumulation of political power, clearly such unfortunate mythos could contribute to create new nazism by way of a north-south mixmax on names. It is important to observe that semiotic theories of 'petrification' should of course be completely devoid of any such unconstitutional power interests. However, another interesting aspect of the present study is the theory that the diachronic aspects of language could be quite closely related to the phenomenon of 'constitutional' political power - in the sense of lending a shade to such power of being 'historically justified'. It could therefore be all the more important to avoid confusion on these matters. What should be detached (without nazi discharges, though) is the apparent political clamphold on poetic thought and esthetic logic generally. It could rather be this which should be liberated from suppressive and abusive political power.

Sources:

https://biblehub.com

Davidson, B.: The analytical hebrew and chaldee lexicon (London 1855)

Holm, H.-H.: Bygdir i solrøyk I-II. Gyldendal, Oslo 1949. (I-II are bound in one volume).

Jastrow, M.: Dictionary of the Targumim, Talmud Bavli, Talmud Yerushalmi and Midrashic Literature. Judaica Treasury 2004.

Monier-Williams, M.: A Sanskrit-English Dictionary. Oxford at the Clarendon Press 1979.

https://vedaweb.uni-koeln.de/rigveda/view/index/0

© John Bjarne Grover
On the web 14 february 2023
Last updated 16 february 2023