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Wendag

  • WendagWendag
  • The Writing of Konerêd.Oera Linda
Andries Hendrik Potgieter Andries Pretorius FW Reitz General Louis Botha Gideon Jacobus Scheepers Jacobus Herculaas de la Rey Johanna Brandt Johannes Cornelius Lötter Koos De La Rey Pres MT Steyn Sarel Cilliers Siener van Rensburg


Wendag
Debat oor Christendom en Godsdiens

The Oera Linda Book

The Writing of Konerêd.


My forefathers have written this book in succession. I will do this, the more because there exists no longer in my state any citadel on which events are inscribed as used to be the case. My name is Konerêd (Koenraad). My father's name was Frethorik, my mother's name was Wiljow. After my father's death I was chosen as his successor. When I was fifty years old I was chosen for chief Grevetman. My father has written how the Lindaoorden and Lindgaarden were destroyed. Lindahem is still lost, the Lindaoorden partially, and the north Lindgaarden are still concealed by the salt sea. The foaming sea washes the ramparts of the castle. As my father has mentioned, the people, being deprived of their harbour, went away and built houses inside the ramparts of the citadel; therefore that bastion is called Lindwerd. The sea-people say Linwerd, but that is nonsense. In my youth there was a portion of land lying outside the rampart all mud and marsh; but Frya's people were neither tired nor exhausted when they had a good object in view. By digging ditches, and making dams of the earth that came out of the ditches, we recovered a good space of land outside the rampart, which had the form of a hoof three poles eastward, three southwards, and three westwards. At present we are engaged in ramming piles into the ground to make a harbour to protect our rampart. When the work is finished we shall attract mariners. In my youth it looked very queer, but now there stands a row of houses.

Leaks and deficiencies produced by poverty have been remedied by industry. From this men may learn that Wr-alda, our universal father, protects all his creatures, if they preserve their courage and help each other.


Oera Linda boek

THA SIN THÉR WR.ALDA.S GÁST AN VS KÉTH

The word ‘aewa’ is too sacred for common use. Therefore, we have learned to say ‘even’.

Aewa refers to the rules that are imprinted equally in the hearts of all people, in order that they may know what is right and what is wrong, and by which they are able to judge their own deeds and those of others; that is, insofar as they have been brought up well and are not corrupted.

There is also yet another meaning attached; aewa also relates to ‘ae-like’ — that is water-like: even and smooth like water that is not disturbed by windstorm or anything else. If water is disturbed, it becomes uneven, ‘unright’, but it always has a tendency to become even again. That is its nature, just as the inclination towards justice and freedom exists in Frya's children. We derive this disposition from our feeder — Wralda's spirit — which speaks strongly in Frya's children, and will eternally remain so.

Aewa is also the other symbol of Wralda's spirit, which eternally remains just and undisturbed, although in his physical body there may be rage. Aewa and being undisturbed are the signs of wisdom and righteousness, which must be sought after by all pious people, and must be possessed by all judges.

If, therefore, the people want to make resolutions and pronounce sentences, which always and everywhere remain good, they must be the same for all people. According to these aewa, the judges must pronounce their decisions.

If any evil is done for which no aewa are established, a general assembly must be called, where judgment shall be pronounced in accordance with what Wralda's spirit reveals to us, in order to judge justly about all things.