The story of the Anglo Saxons who [according to the mainstream narrative] unobtrusively slipped into Britain from Old Saxony [during the first half of 1st millennium] is a strange tale of the unexpected.
The Anglo-Saxons were a people who inhabited Great Britain from the 5th century.
They comprised people from Germanic tribes who migrated to the island from continental Europe, their descendants, and indigenous British groups who adopted some aspects of Anglo-Saxon culture and language.
The Anglo-Saxon period denotes the period of British history between about 450 and 1066, after their initial settlement and up until the Norman conquest.
Old Saxony is the place from which most of the raids and later colonisations of Britain were mounted.
The mainstream asserts the British [who mysteriously lost the ability to write for hundreds of years] finally managed to document the arrival of the Saxons 281 years after the event.
The Anglo-Saxon writer Bede claimed in his work Historia ecclesiastica gentis Anglorum (731) that Old Saxony was the area between the Elbe, the Weser and the Eider in the north and north west of modern Germany and was a territory beyond the borders of the Roman Empire.
The manuscript evidence suggests the British actually had to wait for about 700 years before the kindly clerics finally managed to break the news about the arrival of Saxons.
The greatest number of copies of Bede’s work was made in the 12th century, but there was a significant revival of interest in the 14th and 15th centuries.
Many of the copies are of English provenance, but also surprisingly many are Continental.
Researching the manuscript [claimed to have been “written before AD 900”] that is located at the St. Gall Monastery Library in Switzerland it becomes apparent that “the books had to be removed” before the Abbey was [coincidentally] destroyed by fire in 937 i.e. at the Heinsohn Horizon.
Researching the Corbie MS [Bibliothèque Nationale, Paris] of Historia ecclesiastica gentis Anglorum [claimed to have been “written before AD 900”] it appears that “the father of palaeography” was [coincidentally] a monk at Corbie Abbey who curiously thought that forgeries “should not be dismissed for that reason.”
While the archaeological evidence suggests “the arrival of the Germanic invaders in Kent should be considered as current myth”.
Some historians have questioned the reliability of some of Bede’s accounts.
One historian, Charlotte Behr, asserts that the Historia’s account of the arrival of the Germanic invaders in Kent should be considered as current myth, not history.
In this article, it is argued that Bede’s famous account of the origin and early development of the people and kings of Kent in Historia ecclesiastica does not report historical events, but reflects eighth-century concepts of migration-period kingship with mythical links to the Jutes of Scandinavia.
Bracteate evidence shows that the veneration of Woden existed in Kent by the sixth century.
Support for a contemporary belief in the Scandinavian origin of Kentish kings is found in locally produced bracteates, which imitate Scandinavian styles, and where several recovered from Kentish cemeteries are found in close proximity to places with royal connections.
These include the only known Kentish site linked to the veneration of Woden.
Evidence suggests that Kentish genealogy reflects a mythical belief in ancestry from Woden, rather than historical descent from Scandinavian Jutes.
The origins of kingship in early medieval Kent
Early Medieval Europe – Volume 9 – Issue 1 – pages 25–52 – March 2000
The archaeological evidence also suggests the “Anglo Saxons” living in Kent during the 6th century AD may well have been of Persian and/or Indian descent.
A bracteate (from the Latin bractea, a thin piece of metal) is a flat, thin, single-sided gold medal worn as jewelry that was produced in Northern Europe predominantly during the Migration Period of the Germanic Iron Age (including the Vendel era in Sweden).
The term is also used for thin discs, especially in gold, to be sewn onto clothing in the ancient world, as found for example in the ancient Persian Oxus Treasure, and also later silver coins produced in central Europe during the early Middle Ages.
The Canterbury-St Martin’s hoard is a coin-hoard found in the 19th century at Canterbury, Kent dating from the 6th century. It consists of eight items, including three gold coins.
The Oxus treasure is a collection of about 180 surviving pieces of metalwork in gold and silver, the majority rather small, plus perhaps about 200 coins, from the Achaemenid Persian period which were found by the Oxus river about 1877-1880.
The metalwork is believed to date from the sixth to fourth centuries BC, but the coins show a greater range, with some of those believed to belong to the treasure coming from around 200 BC.
The Achaemenid Empire (c. 550–330 BC), also called the First Persian Empire, was an empire based in Western Asia, founded by Cyrus the Great, notable for including various civilizations and becoming the largest empire of ancient history, spanning at its maximum extent from the Balkans and Eastern Europe proper in the west, to the Indus Valley in the east.
And the history of the Saxons in Old Saxony is far from convincing.
Firstly, around 98 AD, the Roman historian Tacitus failed to mention the Saxons.
Origin and history
Tacitus in his 1st century work De Origine et situ Germanorum ascribes several tribes of Germanic peoples inhabiting the northern seaboard and interior lands later called Old Saxony, viz;
“There follow in order the Reudignians, and Aviones, and Angles, and Varinians, and Eudoses, and Suardones and Nuithones; all defended by rivers or forests…”
Tacitus, Germania, 40, translated 1877 by Church and Brodribb.
The Germania, written by the Roman historian Publius Cornelius Tacitus around 98 AD and originally entitled On the Origin and Situation of the Germanic Peoples (Latin: De Origine et situ Germanorum), was a historical and ethnographic work on the Germanic tribes outside the Roman Empire.
This isn’t totally surprising because this long lost Tacitus Tome first saw the light of day when a single copy was “found” in a “Benedictine imperial abbey” during 1425 AD.
All copies of Germania were lost during the Middle Ages and the work was forgotten until a single manuscript was found in Hersfeld Abbey (Codex Hersfeldensis) in 1425.
It was then brought to Italy, where Enea Silvio Piccolomini, later Pope Pius II, first examined and analyzed the book.
Hersfeld Abbey was an important Benedictine imperial abbey in the town of Bad Hersfeld in Hesse (formerly in Hesse-Nassau), Germany, at the confluence of the rivers Geisa, Haune and Fulda.
The mainstream narrative doesn’t fair any better with Ptolemy’s Geographia.
Apparently, an unquantified “some copies” [of unspecified provenance] reference a Germanic tribe called the Saxones but this is “likely” just a “misspelling” of Aviones.
Ptolemy’s Geographia, written in the 2nd century, is sometimes considered to contain the first mentioning of the Saxons.
Some copies of this text mention a tribe called Saxones in the area to the north of the lower River Elbe, thought to derive from the word Sax or stone knife.
However, other copies call the same tribe Axones, and it is considered likely that it is a misspelling of the tribe that Tacitus in his Germania called Aviones.
This [again] isn’t totally surprising because this long lost Ptolemy Potage first saw the light of day in the West when it was translated from Arabic into Latin in 1406 AD.
The Geography, also known by its Latin names as the Geographia and the Cosmographia, is a gazetteer, an atlas, and a treatise on cartography, compiling the geographical knowledge of the 2nd-century Roman Empire.
Originally written by Ptolemy in Greek at Alexandria around AD 150, the work was a revision of a now-lost atlas by Marinus of Tyre using additional Roman and Persian gazetteers and new principles.
Its translation into Arabic in the 9th century and Latin in 1406 was highly influential on the geographical knowledge and cartographic traditions of the medieval Caliphate and Renaissance Europe.
The Tacitus Tome and Ptolemy Potage represent a peculiar trait in mainstream history where “source” documents are [so we are told] lost for about a thousand years before being miraculously resurrected from oblivion by kindly Christian clerics who were [coincidently] hell bent on expanding their Tithe Empire [that still lingers on].
Tithes were mentioned at the Council of Tours in 567 and the Synod of Mâcon in 585. They were formally recognized under Pope Adrian I in 787.
The right to receive tithes was granted to the English churches by King Ethelwulf in 855.
The Saladin tithe was a royal tax, but assessed using ecclesiastical boundaries, in 1188.
The legal validity of the tithe system was affirmed under the Statute of Westminster of 1285.
The Dissolution of the Monasteries led to the transfer of many rights to tithe to secular landowners and the Crown – and tithes could be extinguished until 1577 under an Act of the 37th year of Henry VIII’s reign.
Adam Smith criticized the system in The Wealth of Nations (1776), arguing that a fixed rent would encourage peasants to farm more efficiently.
A church tax is a tax imposed on members of some religious congregations in Austria, Denmark, Finland, Germany, Iceland, Italy, Sweden, some parts of Switzerland and several other countries.
Unsurprisingly, the Tithe Empire simply exploits an ancient Vedic tradition: Dāna.
Dāna is a Sanskrit and Pali word that connotes the virtue of generosity, charity or giving of alms in Indian philosophies. It has also been spelled as Daana.
In Hinduism, Buddhism, Jainism and Sikhism, dāna is the practice of cultivating generosity.
It can take the form of giving to an individual in distress or need.
It can also take the form of philanthropic public projects that empower and help many.
According to historical records, dāna is an ancient practice in Indian traditions, tracing back to Vedic traditions.
This ancient Vedic tradition might also explain why the pre-Christian inhabitants of Ireland are known as the Tuath(a) Dé Danann i.e. people of the Dāna tradition.
The Tuath(a) Dé Danann (usually translated as “people(s)/tribe(s) of the goddess Danu”), also known by the earlier name Tuath Dé (“tribe of the gods”), are a supernatural race in Irish mythology. They are thought to represent the main deities of pre-Christian Gaelic Ireland.
Much of Irish mythology was recorded by Christian monks, who modified it to an extent.
However, in the case of Tacitus, some information about the Germanic tribes has been verified.
Specifically, Tacitus stated the Germanic tribes “universally” worshipped “Mother Earth” [Nerthus].
“There follow in order the Reudignians, and Aviones, and Angles, and Varinians, and Eudoses, and Suardones and Nuithones; all defended by rivers or forests.
Nor in one of these nations does aught remarkable occur, only that they universally join in the worship of Herthum (Nerthus); that is to say, the Mother Earth.”
Tacitus, Germania, 40, translated 1877 by Church and Brodribb.
Curiously, the mainstream misdirects by associating Nerthus with “fertility” instead of “Mother Earth” [as described by Tacitus].
In Germanic paganism, Nerthus is a goddess associated with fertility.
Nerthus is attested by Tacitus, the first century AD Roman historian, in his ethnographic work Germania.
However, the intriguing aspect of this [disparagingly denoted] pagan “Mother Earth” goddess Nerthus [that is associated with cows] mirrors the Vedic Pṛthvī Mātā “Mother Earth” that is associated with the cow.
In Germania, Tacitus records that the remote Suebi tribes were united by their veneration of the goddess at his time of writing and maintained a sacred grove on an (unspecified) island and that a holy cart rests there draped with cloth, which only a priest may touch.
The priests feel her presence by the cart, and, with deep reverence, attend her cart, which is drawn by heifers.
Nerthus typically is identified as a Vanir goddess.
Her wagon tour has been likened to several archeological wagon finds and legends of deities parading in wagons.
Terry Gunnell and many others have noted various archaeological finds of ritual wagons in Denmark dating from 200 AD and the Bronze Age.
A young female cow, (particularly) one over one year old but which has not calved.
Prithvi (Sanskrit: पृथ्वी, pṛthvī, also pṛthivī) “the Vast One” is the Sanskrit name for the earth as well as the name of a devi in Hinduism and Buddhism.
As Pṛthvī Mātā “Mother Earth” she contrasts with Dyaus Pita “father sky”. In the Rigveda, Earth and Sky are primarily addressed in the dual as Dyavaprthivi.
She is associated with the cow.
Therefore, it should come as no surprise that the archaeological evidence suggests these Germanic tribes may also have been of Persian and/or Indian descent.
Black Mold [Sorte Muld] is a very rich Iron Age settlement near Svaneke on Bornholm.
Black mold is the name of the field at the end of Cripple road outside Svaneke.
It is distinguished by its dark color and fertile soil.
Which suggests the expansion of the Tithe Empire was based upon the insidious transformation [and demonisation] of Krishna-ian values into a centralised [revenue generating] Christ-ian command and control franchise.
Krishna (/ˈkrɪʃnə/; Sanskrit: कृष्ण) is a god, worshipped across many traditions of religion in a variety of different perspectives.
Krishna is recognised as the complete and or as the Supreme God in his own right.
Christianity is the world’s largest religion, with over 2.4 billion adherents, known as Christians.
Christians believe that Jesus is the Son of God and the savior of humanity whose coming as the Messiah (the Christ) was prophesied in the Old Testament.
At this stage some independent observers are probably suffering from a sever attack of Déjà Vu Vikings and it seems entirely reasonable to consider whether the Machiavellian Monasteries deliberately corrupted the historical narrative by inserting a bogus replica of the Sea Peoples narrative [starting in 793 AD] into The Academic Abyss.
In other words:
In history: It’s always advisable to Follow the Money.