Wednesday, August 24, 2016

Sword of Wayland: a Review

Firstly I would like to thank Mr Southgate for his publication of 45 articles taken from Woden's Folk exoteric magazine, Sword of Wayland. All of these articles are fairly recent having been published in the magazine over the last couple of years. Two articles that really stand out for me are Steed's "The Solar Path: Afterlife Ambitions in the Ancient World", quite a long article being 10 pages in length. It clearly sets out and compares the Left Hand Path view of survival against the Right Hand Path or lunar way of the masses. Each time I read this article I gain something new from it. The other article which is deserving of special reference is Wulf Ingesunnu's Summer Finding 2015 publication of the Law-Codes and Codes of Conduct of Woden's Folk along with his interpretation of the 33 stave English Rune Futhorc. This article which is magazine length is 35 pages in total.

This volume would make a useful introduction to the Weltanschauung of folkish Wodenism for any Germanic heathen and gives one the opportunity to gain an insight into Woden's Folk's work prior to subscribing to their magazines. Although I have read these articles before, reading them again in this volume gave me an opportunity to re-examine some very important material.

The following articles have been included: The Woden Männerbund; The Cosmic War; Folk Customs of Kent: The Hooden Horse; Ten Years Ago: The Awakening of the White Dragon; Heathen Lore; The Sacred Centre & the Sound of Creation; England's Dreaming; Future of the English; The Faravahar; Saint George the Wolf's Head; Beowulf the Geat; Hama - Fire from Water; Galdor-Cræft; The Eðel-Project; The Aryan English; English Resistance; Preparing the Way for the Last Avatar; Woden's Folk: Our Work; The Primal Aryan Myth: The Dragon-Slaying; Wodenic Priest; Widukind; The Polar Tradition; Information Wars; The Problem with Wicca; The Wolf-Fury; King Raedwald & the Leader of thje Wild Army; A Warning; Origin of the Martial Arts; The Hælweg; Parsifal: The Third Wave; The Reawakening; The Spiral; Beyond the Known Universe; The Awakening of the Valkyrie; Runic Postures; The Saxons in India; The Solar Path: Afterlife Ambitions in the Ancient World; Wodan id est Furor; Germania!; The Cosmic War; The English Warrior; He Who Returns; Idunn: the Goddess of Regeneration; and the special extended edition from Summer Finding 2015.

The contributors to this volume are Wulf Ingesunnu, Hamasson, Wotans Krieger, Steed, Offa Whitesun, Siegfrith and Siegmund. It is available for purchase on Amazon and directly from Black Front Press.

Saturday, August 20, 2016

Heathen Elements in Wagner's Lohengrin

The tension between xtianity and the old Germanic heathen faith is present in all of us of Germanic ancestry and this is the consequence of the forced conversion of the Germanic peoples to this alien desert religion, often the result of the lack of faithfulness and downright treason of their kings and chieftains. Those of us who have children and raise them in the spirituality of our ancient Gods will thankfully not transmit this inner tension onto our sons and daughters who will grow to become genuinely free heathens, not exposed to the direct or indirect xtian indoctrination that more often than not occurs in schools. By home schooling children or failing that, taking them out of worship assemblies and Religious Education classes we protect them from the tyranny of monotheism.

This inner tension as I term it may be found in the operas, or more correctly, the music dramas of Richard Wagner. Whether this tension between the two religions was consciously or unconsciously woven into the fabric of these works, I am unsure. One particular work that has occupied my attention and meditation the last few days is Lohengrin. This is one of his earlier works, first performed in 1850. This was during Wagner's revolutionary phase; revolutionary in the political sense of the term.  Of course we know that Wagner was a music revolutionary as well!

Lohengrin unlike some of his other works was grounded in history. It was a skilful blend of German history and elements of Germanic mythology although one must look beneath the surface a little bit to understand this. In Act 2 Scene 2 we have a scene which focuses on a confrontation between the heroine of the work, the obviously xtian Elsa who was to marry the swan knight Lohengrin, the son of Parsifal. Ortrud is portrayed by Wagner as the scheming wife of  Friedrich von Telramund, Count of Brabant. In essence in this scene we have the conflict between the new and alien religion of xtianity and the heathenism of the pre-xtian Germanic peoples as Ortrud calls upon the ancient Gods:

"Entweihte Götter! Helft jetzt meiner Rache!
Bestraft die Schmach, die hier euch angetan!
Stärkt mich im Dienste eurer heil'gen Sache!
Vernichtet der Abtrünn'gen schnöden Wahn!
Wodan! Dich Starken rufe ich!
Freia! Erhabne, höre mich!
Segnet mir Trug und Heuchelei,
dass glücklich meine Rache sei!"

Ortrud invokes the Gods Wodan and Freia. It should be noted that Wagner chose the Wodan form of Wotan, quite possibly because the Duchy of Brabant is situated in modern day Belgium and is mainly Flemish. It was part of the First Reich or the Holy Roman Empire of the German Nation. The First Reich included within its borders all of Germany, Austria, Switzerland, the Netherlands, Luxembourg, Belgium, parts of Eastern France, northern Italy, Slovenia and western Poland so much of this empire was genuinely Germanic. Wodan was predominately used by Dutch, Flemish and Platt Deutsch (Lower Saxon) speakers. Freia amongst the continental Germanic tribes embodied the attributes of the Norse Frigga and Freyja as it is believed by many scholars that this deity was once regarded as a single unified Goddess and I am inclined to agree.

The concept of the swan knight is rooted in both Germanic and Celtic mythology and it is interesting how this theme is melded with the concept of the Grail which is rooted in Celtic mythology and ultimately Proto-Indo-European.

"Its manifestly prominent role in the solar cults of Bronze Age Europe, for example, doubtless helped to establish its permament position in the mythology and in the literary legends of later Europe."(Pagan Celtic Britain, 1967, Anne Ross).

In Germanic mythology we may recall the stories of swan maidens such as in the legend of Wayland the Smith. It would appear to be an inheritance that is common to both the Germanic and Celtic peoples and thus probably signifies a joint inheritance from Proto-Indo-European times.

"The impressive weight of evidence for the perpetuation of the motif of the chain-bearing, music making, boat-or chariot-pulling swans of Urnfield and Hallstatt Europe in verbal form in some of the stories current in mediaeval Ireland and in Germanic literature, is one of the most satisfactory illustrations of the extraordinary longevity of cult legends which had their origin in pre-Celtic Europe. The persistence and frequency with which motifs, clearly derived from earlier cult practice, are found in the literatures of the early Celtic world is noteworthy. The Germanic 'Swan Knight' legends, having obvious affinities with the Celtic material, probably stem independently from the same cult source, although in all probability reinforced and given a fresh stimulus by contact with the Irish Church during its missions to Europe." (Ross)

 The swan solar motif is not confined to the Celto-Germanic cultural area but can be found in other lands settled by Aryans such as India:

"The Irish gods and the Celestial Rishis of India take the form of swans, like the swan-maidens when they visit mankind."(Indian Myth and Legend, 1913, Donald A. Mackenzie)

Some scholars seek the origins of Lohengrin in the Anglo-Saxon myth of Skeaf, the culture-bringing hero of the Anglo-Saxons.

"Scholars are now universally agreed that the origin of the Swan-Knight story is to be found in the myth of Skeaf, the reputed ancestor of the Anglo-Saxons. This legend relates how to the shores of these, our own ancestors, there drifted a rudderless boat, in which, cradled on a sheaf of corn, and surrounded by arms and treasure, there lay a sleeping child. To the child the Angles gave the name of Skeaf, from the sheaf of corn on which he lay. Grown to manhood he became their king, and from him they learned the arts of peace and of war. At length the king died, and obedient to his will they bare the body to the seashore, laid it again in the ship which had brought him hither, and the vessel and its burden drifted away into the unknown distance. From Skeaf sprang a mighty race of kings, and the folk were fain to believe that this mysterious ancestor of their rulers had been in truth a god." (Legends of the Wagner Drama, 1900, Jessie L. Weston)

Recently on rereading an article by Wulf Ingesunnu's in the newly published Sword of Wayland (Black Front Press, 2016) I saw a reference by Wulf which linked the God Hoenir to the stork who in fairytales is responsible for delivering new born babies to their parents. Jessie Weston also links Hoenir to a bird but this time both the stork and the swan:

"Some scholars hold that Hoenir himself may have been a personification of the swan, or stork, the white water-bird, and translate aurkonungr as 'lord of the ooze.' Cf. Corpus Poeticum Boreale, Introduction, p. cii. The origin of the myth is certainly extremely ancient, and involved in great obscurity." (Legends of the Wagner Drama)

She relates a tale from the Faroe Islands in which a peasant, playing a game of skill with a giant has to forfeit the life of his son if he is unable to hide the child. He calls upon the aid of Odin, Hoenir and Loki. It is Hoenir who is successful in hiding the child by transforming him into a piece of down and concealing him in the neck of a swan. she consider that Hoenir is a spring or light God.

Wednesday, August 17, 2016

'Ari-' and 'Teut' and their Relation to Aryan and Teutonic Self-Identity

I have discussed the etymology behind the term 'Aryan' or 'Arya' before on this blog and do not intend to go over exactly the same ground.

According to Professor Jean Haudry the term ari means 'tribe' (see p.59, The Indo-Europeans). Indeed he draws a link between this root word and the name of the pan-Aryan God Aryaman:

"For the Aryans this national community, called ari-'tribe', was symbolized and embodied in an entity called in Vedic Aryaman-('Aryanhood' (Puhvel 1978: 336), cf. Dumezil 1949; 'Aryan name' i.e. 'Aryan people', Haudry 1990c). Aryaman presides over all relations which outsteps the limits of the clan, the host-guest relationship for example, but also marriage and what might be called the general good; he is as well the god of roads. All of this is outside the sphere of the clan but as a whole remains within the tribal (national) framework. It is the king who most has the duty of respecting and embodying the bond symbolized by Aryaman; 'father of the people', he belongs by birth to what has the most right to be called the nucleus of the community." (page 59)

"The ari- (together with its personification, the god Aryaman) denotes also the tribe or the confederation of tribes which make up the 'nation'; but at the same time it denotes the Aryan national community as distinct from the non-Aryans: moreover ari- signifies a person not belonging to the family, the village or the clan." (page 43) 

The Aryan Indian God Aryaman, derived from the PIE *aryo-mn is thus the divine embodiment of the entire Aryan community on a national level, not merely a local one and His cognates may be found in other parts of the Aryan world, such as Iran (airyaman), Gaul (Ariomanus), Ireland (Eremon) and Germany (Irmin):

"Aryan god (*h4eros). A deity in charge of welfare is indicated by a number of lexical correspondences (Skt Aryaman, Av airyaman, Gaul Ariomanus, OIr Eremon,.." (p 433 The Oxford Introduction to Proto-Indo-European and the Proto-Indo-European World, J.P. Mallory and D.Q. Adams) 

Whilst Mallory and Adams insist that "there is no evidence that the speakers of the proto-language referred to themselves explicitly as 'Aryans'." (p 266),  this argument holds no water in my opinion when one considers that both scholars appear to accept that the term 'Arya' is derived from the PIE *h4eros and thus WAS in the lexicon of our Proto-Indo-European ancestors but it is not popular, politically correct or conducive to the furtherance of the careers of 21st century academics to admit this obvious fact.

Mallory and Adams state that *h4eros means 'member of one's own group'. This term is also found not only amongst the Indians and Iranians but also amongst the Hittites-ara-'member of one's own group, peer, friend'. The Anatolian Lycian arus means 'citizens' and the Old Irish aire-'freeman'. Despite the evidence from various Indo-European languages and the belief that "The evidence suggests that the word was, at least initially, one that denoted one who belongs to the community in contrast to an outsider;" (page 266) there is continuing denial by academics that the term was used as a self-descriptor by the Proto-Indo-Europeans. The evidence from Ireland is particularly compelling when one considers that Ireland is the furthest west from India and Iran and thus demonstrates a lexical continuum over thousands of miles. 'Arya', is reflected in 'Ireland', 'Erin', 'Eire' as well as the term 'aire' and the Goddess name 'Eriu'.

The aforementioned two scholars however do not refer to the Germanic link. I don't know if this is due to a lack of knowledge or perhaps a denial of the link but one certainly exists in the name of the Germanic God Irmin. Just as the root word ari- signifies the 'tribe' or 'national community', the term Irmintheod (OS 'mankind') is derived from Irmin.

One scholar however does recognise this Germanic link-Puhvel:

"There is more congruence between *Tiwz and *Wodanaz and the Vedic Mitra-Varuna pair as the benevolent contractual patron coupled with the devious and sinister binder-god. There may even be a Germanic parallel to Mitra: Aryaman (and Nuada: Eremon in chap 10) in the Saxon coexistence of Saxnot and Irmin (a god whose name occurs in Irminsul, the cultic pillar razed by Charlemagne, and in Old Saxon Irmintheod 'mankind', literally 'Irmin's people'; cf. aryaman-in chap. 4)." (Comparative Mythology)

"The king of the Sons of Mil, Eremon, is etymologically the equivalent of the Gaulish Ariomanus, reflecting the same personified *aryomn 'Aryanness' as is seen in the Vedic Aryaman and the Iranian Airyaman. In addition, very specific traits connect Eremon with both of the latter. The dossier of Eremon in the Lebor Gabala involves his role as builder of causeways and royal roads. In the Historia Britonum of Nennius, the Book of Leinster, the Book of Lecan, and some other scources, Eremon arranged a protection against poisoned enemy arrows that consisted of pouring cow's milk into furrows on the battlefield. He also provided wives to his allies and arranged for hereditary succession in favour of the Irish, his own people."
There is thus not only a lexical but a mythological continuum between Ireland in the far west and Iran-India in the farthest east with respect to the root word ari-. Another scholar whose work I follow and admire is Alexander Jacob. He speculates that the Germanic tribal confederation Alemanni may be a corruption of an earlier form of the word Aryamanni (page 162, The Two Grails). This would draw a direct link between the Indo-Iranian terminology and the Germanic.  He also briefly remarks that "the Germanic tribes may have formed a part of the northern Cimmerian Celtic race,", an exceedingly ancient Aryan people who he believes to have settled in the British Isles and Gaul, the original Druids being their priestly caste. The Alemanni my readers may recall are descended from the Herminones who I conjecture were named after their ancestral deity Irmin who is one of the Indo-European deities cognate with *aryo-mn.

The very fact that Indo-European peoples as widely dispersed as the Teutons, Irish, Gauls, Iranians and Indo-Aryans should have a common deity from which we get the term Arya is in itself sufficient evidence for the original common origins of these peoples. The realisation that the Germans should, like the Iranians and Indo-Aryans call themselves Arya is further compelling evidence that this is a term which belongs not just to the Indo-Iranians but other Indo-Europeans. It is also interesting to note that the Alemanni is a term used of the entire German folk by the French, Allemands. The Alamanni, the Germans are thus the Aryan men.

If the root word ari- means 'tribe', 'people', 'national community' which I feel that I have demonstrated here that it does then we also have a link in type with the Germano-Celtic term teut which essentially means the same thing and from this we get the word Teuton. The name Teutoburg could be interpreted as the fortress of Teut. Now Teut is cognate with the Old English theod (Proto-Germanic *theudo) and the Irish Tuatha (Proto-Celtic *touta) demonstrating an early Celto-Germanic shared word but it has an even earlier PIE root: *teuta. However Teut was also the eponymous deity of the Teutonic peoples. Teut may  be derived from Tuisco, referred to in Tacitus' Germania, the father of Mannus and the grandfather of the Ingvaeones, Herminones and Istaevones. He is the ancestral God of the Germanic or Teutonic peoples and He is thus honoured in the place name Teutoburg. How fitting that the Teutoburg should be the scene of Germania's triumph and Rome's defeat! From Teut we derive the name by which we call ourselves-Teutons which is cognate with Deutsch. So Deutschland is the land of the Teutons. The Tuatha De Danann, a mysterious and divine Nordic race who according to the Lebor Gabala Errren (The Book of the Taking of Ireland) are the Aesir of Germanic mythology in a different cultural setting and many of the Irish deities have direct counterparts in Germanic mythology.

Tuath in Old Irish likewise means 'people', 'tribe', 'nation'. Some scholars speculate whether the tribe known as the Teutones from where we derive the term Teuton was a Celtic or a Germanic one. Their original homeland was in Jutland in Scandinavia which strengthens the argument that they were Teutonic. However this in itself is not conclusive evidence as the Celts and Teutons did live close to one another and frequently exchanged territory as the result of conquest and/or migration. Gudmund Schuette in Our Forefathers the Gothonic Nations. A Manual of the Ethnography of the Gothic, German, Dutch, Anglo-Saxon, Frisian and Scandinavian Peoples Volume 1 refers to the Teutons as "comrades of the Cimbri", "the Germans" and "the entire body of our forefathers." (page 36). This is generally how they are viewed. He also confirms the link between Teuton and Deutscher:

"Teutons = 'Inhabitants of Thiuth.'
This academic expression used by German, French and English scholars really goes back to the Teutonic companions of the Cimbri who probably came from Denmark. The similarity of the name 'Teuton' to the form 'teutsche', i.e. 'German', is in essence responsible for its general use;" (page 12)   

"Teutons, literally = 'people', later = 'Germans'.
The root = 'people' is the same as in 'Deutsche, Teutsche' and therefore 'Teutons' is often used as a Latinisation of this name. There is, however, no direct historical connexion as the Teutons undoubtedly lived outside of Germany, most probably in the district of Thiuth on Zealand, perhaps also in the Jutland Thiuth, now Ty." (page 29)

He considers Teutsche and Theutonici to be intermediate forms of Teutons. In addition to the link between Teuton and Tuatha there is a further Celtic link via the name of a Gaullish deity, Teutates who usually appears in Classic writings in the company of two other Gods, Taranis, a thunder deity, and Esus.

"Teutates (Toutates, Totates, Tutates) is derived from *tewta 'people' (Old Irish tuath, Oscan touto, Gothic thiuda)...." (Comparative Mythology
Because of the etymology of Teutates it is assumed by scholars that He was a tribal protector God. His cult was popular in both Gaul and Britain and He was considered by the Romans to be the Celtic equivalent of their Mercury. However frequently the Romans prefixed the name of Mars to form the name Mars-Teutates on monument inscriptions. It is speculated by some scholars (e.g. Miranda Green, The Gods of the Celts) that Teutates was a descriptor of a God's function within a particular tribe rather than the personal name of a specific deity.

Sunday, August 14, 2016

Why 'Meritocracy' has no Place in the Aryan Caste System

I read recently read some suggestions that the revived Germanic caste system should be based on a meritocracy, something which I cannot agree with and in essence is a contradiction of the concept of caste. Meritocracy is defined according to the Collins Concise English Dictionary as:

"rule by persons chosen for their superior talents or intellect."

In effect this is the system which is used by democracy which the aforesaid dictionary defines as:

"government by the people or their elected representatives." 

It is clear to me that we cannot have both; a caste system and a meritocracy. The caste systems of the Indo-European peoples were no doubt a reflection of the original Aryan caste system, something which I have discussed many times on this blog and on my Celto-Germanic Culture, Myth and History one. I do not intend to repeat the same arguments here. There was originally no mobility between the various castes. Only gradually with the onset of degeneration and intercaste miscegenation did this happen. This eventually caused the breakdown of the caste system and the loss of racial consciousness and blood memory. People were born into the caste which was fitting to their non-corporeal essence. There was generally no desire to be different to the station and caste that one was born into. This is a very modern and western notion and has no place in a traditional Aryan world view. To quote from Julius Evola's Revolt Against the Modern World:

"The castes, more than defining social groups, defined functions and typical ways of being and acting. The correspondence of the fundamental natural possibilities of the single individual to any of these functions determined his or her belonging to the corresponding caste. Thus, in the duties toward one's own caste (each caste was traditionally required to perform specific duties), the individual was able to recognise the normal expectation as well as the development and the chrism of his or her own nature within the overall order imposed 'from above'. This is why the caste system developed and was applied in the traditional world as a natural, agreeable institution based on something that everybody regarded as obvious, rather than on violence, oppression, or on what in modern terms is referred to as 'social injustice'. By acknowledging his own nature, traditional man knew his own place, function, and what would be the correct relationship with both superiors and inferiors;"

Thus in the world view of traditional Aryan man the caste one was born into was viewed as a natural station and obligation and the concept of 'social mobilty' was thus not of any relevance.

"Whatever the original class structure was, it is clear that it limited social mobility. (My note-'social mobility' is a non-traditional western notion) On all sides, in the historical period, a tendency may be observed among the upper classes to refuse intermarriage with the lower classes. As Pearson (1973) has remarked, the tendency towards endogamy, which reaches its maximum in the Indian caste system, has its root in the notion of family charisma (Jamieson 1983) which can be preserved only if people marry inside their class or caste.
"Among the Germanic tribes, for example, the issue of a freedman is fully absorbed into the class of freemen only from his grandson on, and this same principle is found among several other Indo-European peoples, either when passing from the condition of a slave to that of freeman or from the latter to that of the noble: the recently-ennobled, not having at their disposal the support of a powerful family group, are moreover in a position of inferiority. This is, according to Pearson, the proto-historical situation of Indo-European societies.
"Celtic society has three function-classes, as we have seen, but only two birth-classes or castes, since a Druid's son may become a warrior and vice-versa; in this way the caste-border separates the first two function-classes (the elite) from the third, whose position of inferiority is noted by Caesar. (B.G.6.13)  (The Indo-Europeans, Professor Jean Haudry)

This latter point is important as the first two castes-sovereign/priest, warrior/noble are clearly distinct from the third caste which relates to either production or trade (the mercantile or middle classes). The difference is most apparent when we consider the Rigsthula in the Elder/Poetic Edda. The third caste here is that of the Thralls and it is very clear from the description of this caste that they bear no physical (an in my opinion, genetic) resemblance to the Jarl or Karl castes:

"Edda a child brought forth: they with water sprinkled its swarthy skin, and named it Thrael.
"It grew up, and well it throve; of its hands the skin was shrivelled, the knuckles knotty, and the fingers thick; a hideous countenance it had, a curved back, and protruding heels." (Rigsthula 7-8, Thorpe translation)

By comparison the Karl is described as being a 'ruddy redhead' and the Jarl as having 'light' hair. Clearly the higher Germanic castes were of Nordic race whilst the Thrall is by definition a slave and is clearly of inferior physical, mental and spiritual disposition. As I have mentioned before the Thrall has no place in the true Aryan caste system for the Germanic is a degenerated form of the Aryan. If one studies Rigsthula one can see the original Aryan tripartite system: Kon (son of Jarl), Jarl and Karl. Thus the Kon (priestly/royal caste is biologically related to the Jarl (warrior/noble) and rules over the related but not biologically linked Karl caste. The introduction of the Thrall caste only occurred in my opinion when the Germanic peoples encountered, conquered and enslaved alien peoples. One lesson that history teaches us is that imperialism and slavery rebound upon the conquering elite with the pollution and watering down of the Aryan blood. We are seeing this sad state of affairs all around us today. It is of course likely or at least possible that the physical descriptions in Rigsthula are an exaggeration to emphasise the difference between the castes, no doubt to help maintain caste boundaries.

Let us now read what Caesar has to say about this issue:

"In the whole of Gaul two types of men are counted as being of worth and distinction. The ordinary people are considered almost as slaves: they dare do nothing on their own account and are not called to counsels. When the majority are oppressed by debt or heavy tribute, or harmed by powerful men, they swear themselves away into slavery to the aristocracy, who then have the same rights over them as masters do over their slaves. Of the two types of men of distinction, however, the first is made up of the druids, and the other of the knights." (The Gallic War 6:13, Hammond translation) 

Clearly the only castes which mattered among the Gauls were the Druids (priestly) and the Knights (warriors/nobles). Unfortunately he does not give us a physical description of the various castes. The Irish caste system is also worth examining in this context:

"We are again on solid ground with Gallic society, which according to Caesar is divided into druids, knights and commoners, a threefold functional division which is confirmed by that of the earliest Irish society, divided into a class of druids (with several sub-classes), a warrior nobility (flaith) and free peasant called 'cow-herds' (bo aire), like in Iran; in Ireland too a class of artisans (aes dana) was afterwards added.  

Interestingly according to Peter Berresford Ellis, the Chief Magistrate of each tribe was referred to as the Aire Echta. (p.194, The Druids). It is becoming increasingly clear to me that it was the highest castes of Indo-European society that were clearly Nordic in race and descended from the ancient solar Aryan race, semi-divine beings who brought culture and order to a chaotic and primitive world. At this concluding point I would direct my readers to my article which discusses this particular point in more detail. This would help to clarify why the  majority of 'white' people are degenerate, not only physically but mentally and spiritually as well. As Thralls they are acting according to type, according to their blood memory. This is why a meritocracy can have no lasting benefits. As a final point I wish to quote from Julius Evola's Revolt against the Modern World:

"In a society that no longer understands the figure of the ascetic and of the warrior; in which the hands of the latest aristocrats seem better fit to hold tennis rackets or shakers for cocktail mixes than swords or sceptres; (Revolt Against the Modern World)

Knighthoods and peerages are today doled out to political sychophants and wealthy donators to political parties. These modern day 'lords' and 'knights' are fake plastic impostors and undeserving of titles which belonged to those of superior Aryan blood and courageous deeds in warfare. Even those families with ancient titles no longer deserve the station that they hold. How many of these newly knighted parvenus can mount a horse and fight with sword and lance? This is just another example of life in the Kali Yuga.

Thursday, August 11, 2016

Atland and the Futhorc

It has only been in recent years that academics and others have begun to accept that the British Isles were once part of what appears to have been a great landmass, bordering on the rest of Europe which one can call Thule, Atlantis or Atland depending upon your perspective. I have discussed this in part on this blog before: and 

Wulf Ingessunu has also explored this subject on his blog in a number of his articles, most notably in

What is not generally known is that this argument that we are championing now has been around for a very long time, much longer than I had hitherto realised. It is only in the last few days that I encountered an interesting essay in the original German by Friedrich Bernhard Marby, published in Marby-Runen-Bücherei, reprinted by Bibioteca Esoterica Herrou Aragon, a specialist publisher or reprinter of obscure European esoteric literature including early 20th century German Armanen and Ariosophical works. The essay titled Die heiligen Schrift-Reihen der Menscheit, (The holy Writing Rows of Humanity) originally published in 1932 and first conceived as long ago as 1924 discusses the various Rune rows, both historical and the Armanen. In his essay he makes some remarkable and interesting observations about the 33 Rune Northumbrian (Anglo-Saxon Rune row or Futhorc) which her terms more accurately as Die friesisch-angelsaechsische Runen-Reihe (the Frisian-Anglo-Saxon Rune row).

Marby states:

"The 33 Rune Futhark has been left to us out of an area, that was the motherland of the culture of the entire world, out of the old Atlantis, the central seat of the Teutons of around 12000 years ago. Atlantis is today partly covered by the waters of the Atlantic Ocean and the North Sea, however the area has partly emerged again out of the sea.
"Underwater there lies the part of Atlantis, where the waters roll between Great Britain and North America, underwater lies in the North Sea the area of Doggerbank, now more and more it rises. Holland and Frisia and Lower Saxony, England and Ireland and Denmark have already snatched themselves away from the waters and are again settled by the descendants of the men and women, who once lived on Atlantis and who once in the eternal Spring passed through the lands round about and bore the blood and the God and the wisdom of the Teutons over the earth to distant strands.
"After the great flood the Germanic tribes from the border areas then returned again from the south and southeast, from the north and northeast and settled with the remnants of the Teutons, who had escaped the great flood, the re-emerged areas.
"The Doggerbank was at that time a high holy shrine that remained spared by the floods: Helgoland. Also a land bridge had survived: today's Schleswig-Holstein. Southern Sweden was under water. The countries, that lay there, where now the Baltic Sea is, is with the holy city Vineta until today still submerged. From today's Sweden looms only Uppland with some old seats of the Gods, among other things Upp-Sala and Sigtuna still out of the waters.
"In today's northern Germany lies the land south of the Baltic high ridge under water, so also parts of today's West Prussia and East Prussia, likewise were parts, which today we call Lower Saxony, which were covered by the waters.
"Everywhere however loom the mountains, the mountain ranges and their surrounding areas out of the water. And the land rises continually more (and continues to rise today) out of the waters of the North Sea.
"Then the Teutons moved their peoples back to the homeland, so far now it had arose again. From Finland and Russia, from northern Italy and Spain, from eastern Europe and France a return movement began.
"All of these events played themselves out not however in the course of a few years, but naturally embraced greater periods of time." (My translation)

Marby's account may be based on information contained in the Oera Linda Book which likewise attributes world civilisation to the Germanic peoples, most especially the Frisians.  In its accounts it talks of a great flood which Alewyn J Raubenheimer in his book attributes to a great tsunami which took place in 2193 BCE. (Survivors of the Great Tsunami, 2010). I don't recommend this book to my readers as it is written from a distorted monotheistic viewpoint with frequent references to the xtian bible. A far better but sadly out of print work which discusses the Oera Linda Book is The Other Atlantis by Robert Scrutton, published first in 1977 and again in 1979. This book should be read in conjunction with his very interesting sequel Secrets of Lost Atland, published first in 1978 and again in 1979.

"Unfortunately, the Oera Linda Book does not record what happened in Westland, the old name for Britain, isle of the exiles, when the holocaust that sank Atland struck. If such a cataclysm occurred, Britain's very foundations would have been rent asunder, leaving the dismembered remnants, the Orkneys, Shetlands and the Outer Hebrides. In the west, much land would have been submerged, perhaps forming the present North Channel, making Ireland a separate island. Irish, Celtic and Icelandic legends all tell of this age of fire and flood which ravaged the northern hemisphere, killing all except those who were lucky enough to escape in ships." (The Other Atlantis)

After the deluge which inundated Atland the survivors returned from the lands which they had fled to for safety. Quoting from  the writings of Rev R.W. Morgan he states:

"For a long time after the subsiding of the deluge the Kymri dwelt in the Summer Land, between the sea of Afez and Deffrobani [the peninsula known as the Crimea was once called the Kimria, land of the Kymry]. The land being exposed to sea floods, they resolved, under the guidance of Hu Gadarn, to seek again the White Island of the West, where their father Dwy Van had built the ship of Nevydd Nay Neivion."
I would like to point out that the veracity of Hu Gadarn as a British culture hero is disputed by academics and is generally considered to be a fabrication of the neo-druidic movement in the 19th century. He certainly seems to be of interest to Robert Graves (The White Goddess, 1948, enlarged in 1952). Graves refers to him as "the ancestor of the Cymry" (p. 35). Graves also states that "who according to the Triads led the Cymry from the East" (p. 83).  He also refers to this entity as clearly being a culture hero: " 'Hu the Mighty', who has been identified with the ancient Channel Island god Hou, was the Menes, or Palamedes, of the Cymri and taught them ploughing-'in the region where Constantinople now stands'-music and song (p.84)." Elsewhere Graves states that Hu Gadarn "led the Cymry into Britain from Taprobane (Ceylon)" (p.141). He further states that "The Welsh god Hu Gadarn and the Guernsey god Hou, or Har Hou, are likely to be the same deity: that Hou was an Oak-god is suggested by the same formula having been used in his mediaeval rites as in those of the Basque Oak-god Janicot, who is Janus" (p.328-329). It is tempting to see in the name of Har Hou a parallel with  one of Odin's heiti, Har. Hu Gadarn has been identified by some as another name or identity of the pan-European Horned God Cernunnos which as know is also an aspect of Woden. At this point I would refer my readers to my articles and

Interestingly Anne Ross in her remarkable work Pagan Celtic Britain (1967) draws a link between Cernunnos and the Belgae who were a Germanic or mixed Germano-Celtic tribal confederation who introduced the cult of Woden into Britain from the continent under the name Gwydion:

"...the cult of a horned or antler-bearing deity closely similar to, if not identical with, the Gaulish Cernunnos will be discussed. This god may have been a direct importation from Gaul, for traces of his cult may in Britain are largely confined to areas of Belgic settlement." (p. 179)
"Traces of his cult are found in the British Isles, largely, it is true, from areas of Belgic settlement, but the slight, but interesting traces of such a god-type from North Britain (York, Traprain, Cramond, Meigle), and from Ireland, permit one to speculate whether the Gaulish cult in the south may not have been superimposed upon an already-established and closely similar cult, deriving no doubt ultimately from the same source." (p. 212) 

Indeed as I have demonstrated many times on this and my Celto-Germanic Culture, Myth and History blog, the presence of the Germanic peoples in present day England and other parts of Britain and the British Isles dates back thousands of years further than academics have hitherto accepted. The genetic evidence establishes that there was a constant migration of people from northern Europe to Britain and the English language itself is far more archaic than previously understood and there is an argument for it standing alone as a separate Germanic sub group. The Ancient Presence of the Germanic Peoples in England

".....but starts to look as if it could include some of the period of the Later Neolithic and Bronze Age, when, as we have seen, there do appear to be genetic and cultural influences coming into Eastern England from southern Scandinavia and North-West Europe." (The Origins of the British)
Thus we have a cult of Woden and a Germanic presence and thus a Germanic language already here in England hundreds if not thousands of years prior to the Anglo-Saxon invasion of the mid 5th century CE. It is commonly believed that the Anglo-Saxon, Frisian and Northumbrian Futhorcs developed from the Common Germanic Elder Futhark due to linguistic reasons. I consider that it is time that this theory should be examined again. By the same reasoning it is said that the various Scandinavian variants of the Younger Futhark developed due to linguistic reasons but this does not make an iota of sense. The shortening of the Futhark from 24 to 16 Runes does not facilitate the use of the Runes for purposes of writing; on the contrary it makes it much more difficult as some of these Runes has to accommodate more than one sound:

fe f
ur u/o/v
thurs th/dh
ass a
reidh r
kaun klg/ng
hagall h
naudh n
iss i/e/j
ar a
sol s
tyr t/d/nd
bjarkan b/p/mb
madhr m
logr l
yr -

It is clear to me that the shortening of the Futhark was purely for magical reasons. Establishment academics will not accept this argument as they are often in denial about the magical application of the Runes despite the physical evidence and the evidence from various Icelandic sagas which demonstrates that this is a lie. Indeed Edred Thorsson has this to say on the matter:

"This system shows the overridingly magical nature of the runes in that, from a purely linguistic standpoint, it made the system more obscure, While the language that the writing system was designed to represent was becoming more complex, the system of characters was simplified. The total of runes was reduced from twenty-four to sixteen characters. Beyond this the signs themselves were simplified. This usually involved the reduction of two-staved runes to a single stave.
"It cannot be overemphasized that this reformation of the runic system really reflects a reformation in the ancient rune-gild order. The system became 'leaner and meaner' in the Viking Age, but it authentically retained the lore and mysteries of the elder futhark in more condensed form." (Northern Magic. Rune Mysteries and Shamanism, 1992, 2015) 

If the Younger Futhark's shortening from 24 to 16 staves may be attributed to a magical reason then is there a case for assuming a similar magico-spiritual basis for the lengthening of the 24 stave Elder Futhark to 33 staves? Indeed is it possible that the 33 Futhorc may in fact be older than the Elder Futhark? Marby was certainly of the opinion that the 33 stave Futhorc is an inheritance of Atlantis, or what we may term Atland and that this continent was the mother of all cultures. Did the 24 stave Futhark develop from the 33 stave Futhorc as the 16 stave Futhark developed from the 24 stave one?
Are the last 4 staves of the Futhorc, what we call Graal or Grail Runes a specific indicator of its Atlantean or Atlandic origins, in the same way that the 4 treasures or Hallows of the Tuatha De Danann have their origin in 4 major cities of the mythical Tir nan 'Og which may be a memory of lost Atland? If so then the antiquity of the Futhorc is far older than conventional academics will give it credit for. It is also interesting that the Oera Linda Book has a distinctive alphabet which closely resembles the Runes and contains 33 characters, no doubt a corruption of the original Futhorc and adapted for writing on parchment or paper.

One interesting work which discusses these issues in part is Tony Steele's The Rites and Rituals of Traditional Witchcraft (2001). Mr Steele comes to the conclusion (far earlier than many others) that Old English, which is closely related to Old Frisian is far more archaic than many scholars up until now have been willing to admit.  Stephen Oppenheimer in his Origins of the British: The New Pre-History of Britain: A Genetic Detective Story (2007) analyses the structure and lexicon of Old English and comes to the conclusion that it is not merely an offshoot of the West Germanic or Ingaevonic language group. Its genesis is more complicated than that. It does indeed share a close similarity in structure with Old Frisian but its lexicon is greatly affected by North Germanic-Old Norse. Now my readers must not jump to the conclusion that this is the result of the Viking invasions as these took place centuries after the advent of the Anglo-Saxons. So any Scandinavian influence on Old English would have had to have taken place before the Saxon invasions but this does not make sense as before these invasions there was no English presence in Britain-or so it would seem. Thus Oppenheimer theorises that there was indeed a Germanic language and thus a Germanic presence already here in England by the time of the Anglo-Saxon invasions.

So there certainly appears to be strong genetic, linguistic and runic links between the Frisian and English peoples. The English were clearly an important part of this Fryan Germanic confederation which had its centre and focal point in old Atland. What needs to be explored as a matter of urgency are the lands submerged beneath Doggerbank. Germanic and Celtic folklore is replete with tales of lost and submerged cities around the British Isles and this must have some basis in fact. One example of this is the mythical Hy-Brasil. We know from the Irish mythological writings that the Tuatha De Danann who equate to the Nordic Aesir travelled to Ireland from the 4 cities of Falias, Gorias, Finias and Murias.

"The Elysium of the Celtic gods was to be found on an island far to the west, beyond the setting sun, which was immortalized through many names, although Tir nan'Og or the 'Land of Youth' seems to have been its original name; while Emain Abhlach or the 'Isle of Apples' was another of its appellations, connecting it with Avalon in the Arthurian legends of later centuries. Like the lost continent of Atlantis, it seems to have sunk beneath the ocean,* as it later came to be called Tir fo Thonn, the 'Land Beneath the Waves', and was ruled over by the ancient Celtic sea-god, Manann mac Lir, long after the other gods of the Tuatha De Danann had forsaken it in favour of Ireland. (The Lebor Feasa Runda. A Druidic Grammar of Celtic Lore and Magic, Steven L. Akins, 2008) 

I don't believe that Tir nan' Og was too far west of Ireland as the whole of the British Isles along with southern Scandinavia, northern Germany and Frisia are surviving remnants of lost Atland. It is significant that the megalithic culture is particularly well represented in these areas.

The island of Heligoland (holy land) is especially sacred to the Frisian God Fosite who may or may not be cognate with the Nordic God Forseti; we must be cautious before we make any bold assumptions on this subject:

Wishing to assemble written lawcodes for all his subject peoples, Charlemagne summoned twelve representatives of the Frisian people, the Āsegas ('law-speakers'), and demanded they recite their people's laws. When they could not do so after several days, he let them choose between death, slavery, or being set adrift in a rudderless boat. They chose the last and prayed for help, whereupon a thirteenth man appeared, with a golden axe on his shoulder. He steered the boat to land with the axe, then threw it ashore; a spring appeared where it landed. He taught them laws and then disappeared.The stranger and the spring are identified with Fosite and the sacred spring of Fositesland. (Lex Frisionum)

There is a special holiness attached to the islands and lands of northern Europe which can be sensed by all those of Germanic blood. Indeed this perception is in the blood itself.

*My emphasis.