```r Need to Incorporate ``` [[misc-as]] https://www.theapricity.com/earlson/raie/2.htm In the first place, it is unmistakeably evident that Indo-European religiosity is not rooted in any kind of fear, neither in fear of the deity nor in fear of death. The words of the latter-day Roman poet, that fear first created the Gods (Statius: Thebais, III, 661: primus in orbe fecit deos timor), cannot be applied to the true forms of Indo-European religiosity, for wherever it has unfolded freely, the “fear of the Lord” (Proverbs, ix. 10; Psalms, cxi. 10) has proved neither the beginning of belief nor of wisdom. Fear could not arise because the Indo-European does not consider that he is the creature of a deity; he neither regarded himself as a “creature” nor did he comprehend the world as a creation — the work of a creative God with a beginning in time. To him the world was far more a timeless order, within which both Gods as well as men had their time, their place and their office. The idea of creation is Oriental, above all Babylonic, like the idea — coming from Iran, but not from the Indo-Aryan spirit — of the world’s end, culminating in a judgment and the intercession of a kingdom of God, in which everything will be completely transformed. After the ageing Plato had taken over, in Timaeus, certain features of the oriental theory of creation, legends for the explanation of the origin of the world, his pupil Aristotle (Concerning the Heavens, edited by Paul Gohlke, 1958, pp. 26-27) re-established the Indo-European outlook: the world totality is “without becoming, it is intransitory, eternal, without alteration, without growth or diminution”.  --------------------------- - Water as Liminal Symbol in Indo-European Traditions https://aryaakasha.wordpress.com/2018/07/15/water-as-liminal-symbol-in-indo-european-traditions-2/ - The works of Maxamilian Ferdinand Sebaldt von Werth -------------------------------- - http://www.gangleri.nl/articles/32/asatru-and-hinduism/ Fire In the Northern myths there are several Gods connected with fire, mainly Heimdallr, Balder and Loki. Some say that Balder is the inner fire, Loki the destructive fire and Heimdallr (the ‘father’ of both) the fire that connects our world with the world above. Also in the Hindu myths there are several deities connected with fire, but it is Agni that rises his head above the surface. “Agni is all that burns, or devours, or digests: sun, heat, stomach, lust, and passion. (p. 63/4). Agni can be applied to any of the Northern fire gods. “Only through Fire can the gods be reached” (Heimdallr); “The inner fire which pervades the body of the earth (prithivi-pinda) is called the fire-of-immortality (amrita agni).” (p. 67) (Balder); “the fire of destruction” (p. 89) (Loki). The Hindu Agni is the ‘father’ of ten forms of fire, so if you agree with the theory that Heimdallr is the ‘first fire’ of the Northern myths, these two may be compared. But still: “According to the Mahabharata (12.10364), Shiva is called “the white one” (p. 214). How beautifully this reminds of the “white ase” Heimdallr. Creation Brahma is both “the Immense Being” (p. 232) as “the active creator” (p. 233). “But since Brahma represents a polarized immensity, his name has a gender. he is the first personal stage of existence.” (p. 233) “The personified creator appears to arise from the polarizations of the abstract impersonal Brahman. The pure Brahman is beyond-quality. Only when “spotted through by the power of illusion” does it become the qualified-Brahman, immanent cause of the universe.” (p. 233) Daniélou suddenly uses “Brahman” and “Brahma”, but since Brahman lives upto my idea of the Etenal Divinity, this is only for the better. “The illusion which is movement or action appears as the original, the Nonevolved, form of Nature. In other terms, the reflection-of-consciousness deposited within the passive nonevolved Nature (i.e., Vishnu or the womb) before the creation of the universe by the transcendent Lord, the active power (i.e., Shiva) or giver of seed, is the first indivudual being, the Self-born-Immense-Being (Svayambhu-Brahma), who dwells in the unmanifest city, the abstract plan of the universe, as the source of the Cosmos and of the perceptible worlds. From him all the forms of existence arise.” (p. 233) If we compare this to the stories of creation in the Eddas, would it be farfetched to see “Vishnu or the womb” as Ginnungagap, “the active power (Shiva)” as the force that brings the fire and the ice together and “Svayambhu-Brahma”, Ymir?? Daniélou does give some information about creation in the Hindu context, but most elements are not much like what we know from the Eddas. “purusha”, “the Supreme-Man” may remind of Ymir too, things are made out of “a body” but not quite like in the Eddas. The daughter of Brahma is “Speech” or “Vach”, appears as a wish-cow and is identified with the Cosmos, p. 260). There are more cows in the creation-myths, but again, not quite like the role of Audhumla. Other ust as in the Northern European thinking, the Hindus recognise three worlds (but also seven), it is ‘this three’ that Dumézil found in all Indo-European religions. Our Örlögr or Eternal Law is Sanathana Dharma (and sometimes also the Vedas) in Hinduism. Yggdrasil or the Cosmic Tree has his brother in Ashvatta (p. 370), both words contain the word “horse”, “drasil” (“Yggr’s horse” is a translation for “Yggdrasil”) and Asva in the Hindu tree). The demon Rashi devours the sun (p. 99) like a wolf eats the sun of the Norsemen. The Brihad-aranyaka Upanishad has the stange stopgap “did you understand”, just like “do you understand yet, or what more?” (Larrington) from the Völuspa. “The chief temple of the Hindu is the universe. It is in the forests, the mountains, on the bank of rivers, under the shade of certain trees, or in his own house that he performs all the daily ceremonial of worship, all prayer, all meditation. […] Temples are, however, of secondary importance. They are not, as in some religions, the meetingplaces of the faithful but are the homes of deities, places where a particular aspect of Divinity is honoured, worshipped by priests who are its servants. people go to the temple as they go to visit a saintly man or a sacred place of a renowed scholar. They pay homage to the image and offer flowers and incense. But if there were none of these sacntuaries Hindu life and its rituals would in no way be affected.” (p. 376) “The household fire was the image of the cosmic fire.” (p. 68) “We cannot live without taking part in the cosmic ritual either as instruments or as victims. Yet that part is positive only when we do it consciously and with the proper knowledge of forms and utterances. Through the voluntary ritual of sacrifice man takes his place in the cosmic symphony as an equal. The main purpose of existence is the performance of this ritual.” (p. 67) COMMENTS For example in the Rig Veda, the god of the wind (Vayu or Vata) comes from the breath of Purusha (the equivalent of Ymir) when he is sacrificed. Vata means wind in Vedic Sanskrit. The same root if found in the Gaulish/Gallic word ‘vates’, Latin ‘vatis’, Greek ‘ouateis’, etc. all these words mean ‘seer/prophet’ and have become Woden/Wotan/Odin through various alterations. Funnily, even ‘vatican’ comes from the same root. Of course, it doesn’t mean all these words derive from Vedic Sanskrit but that Latin, Sanskrit, Avestan, Celtic, Old Norse, etc. all derive from PIE (Proto-Indo-European). In Bhagavata purana it is described that whole Univers is created from lord Vishnu’s body, from his body hair trees were made, from his veins rivers, from his bones mountians, ect. From Ymir gods creted all, from his hair trees, from his blood water, from his bones hills, etc. Yaksha=landvættir rakshasa=troll asuras=jotunn deva=æsir The one-eyed god: Odin and the (Indo- )Germanic Männerbünde By: Kershaw, Priscilla K.. Journal of Indo-European Studies 2000 Page 253: Kali is one-eyed because the Kali outcome is one eye/nut. The vibhídaka nuts are eye-shaped, but any small, dark object which is round or ovoid will suggest an eye, as will dots on an astrologos or cube: in Old Norse and modern Scandinavian languages, as in German, the pips on the dice are "eyes." And this, I believe, is why Odin, the wild necromancer god of the North, is one eyed. The leader is chosen by the one-eye result, and the one-eyed god enters into him: he becomes the one-eyed god. This is the reason Odin is one-eyed. Not that he is missing one eye, or that he does or doesn't have an eye patch. myth follows Ritual, not the other way around. That he is One-Eyed speaks to us of a ritual. That Thor is Red-Beareded, speaks to us of a ritual. That (EDIT: Freya) wears the Brisingamen, that Frigg weeps for her murdered son; all of these speak to ritual actions the reasons for which have been forgotten. • permalink • embed • save [–]StormDweller 2 points 2 years ago  Why would Frigga wear Brisingamen? You mean Freya. ------------------------------------------------------------------- GAULISH WORDS ABOUT SIN, from polytheist.com, main source: Matasovic Salâ: Dirt, filth, impurity. This is the mundane word for dirt, in the sense of being unclean, not of “soil”. It also appears to have referred to spiritual impurity.1 It is less value laden than most similar words in other religions, being quite uncomplicated in meaning. There is little surviving lore on what brings salâ, except that, as in other traditions, it appears to have been associated with mundane dirtiness. It is possible that war either created salâ, or else moved participants into a liminal state from which they needed to be reintegrated with society.2 In addition, it is my UPG that excrement created salâ. Salâcos: The adjectival form of salâ, meaning dirty, filthy, impure.3 There is not a lot to say about this one that hasn’t already been said about the noun. Troxos: Leprous.4 From the connotations of some of the descendent words, we might take this as referring also to being in a state of spiritual contagion, but it is far from clear. If so, the nominal form is troxiâ. Glânos: Clean, clear, pure.5 The opposite of salâcos. This state is obtained by: Glânosagon: Purification. I have already discussed one method in my ritual outlines. Other methods include: “fire, juniper, whiskey, silver, milk, prayer, water….”6 Culos: Sin, violation.7 The sense here is of a violation of the law, a crime, an unlawful act. It has none of the connotation of “disobedience to God”, “original sin”, or “being in a state of sin” conveyed by the Christian version of “sin”. The term for law in proto-Celtic and Gaulish is rextus, also meaning “right”8, and so culos can be seen as a wrong act, as well. In most Celtic traditions, it is corrected by restitution to the victims, though the Gauls did have the death penalty for murder and other especially heinous offences. Meblâ: Shame.9 This is the term for the state into one falls after an evil, unvirtuous act. It is, essentially, a loss of eniequos or clutos as a result of one’s own actions. It can only be corrected by living such that one’s reputation is restored. This about sums up the Gaulish vocabulary of impurity and sin. It is fairly simple, all in all. Salâ is nearly unavoidable, in the course of a day’s sweat and dirt, but of no moral consequence. If you just wash up, put on clean(ish) clothes, and perform glânosagon before ritual, you will be fine. Culos and Meblâ are far more serious matters, but, again, do not equate well to sin. They can be corrected by living according to uiriâ and uiridios, as well as making up for one’s offenses against others. -------------- MUSLIM ACCOUNTS OF VIKINGS: -Every man is tatooed from finger nails to neck with dark green (or green or blue-black) trees, figures, etc. -Each woman wears on either breast a box of iron, silver, copper or gold; the value of the box indicates the wealth of the husband. Each box has a ring from which depends a knife. The women wear neck rings of gold and silver, one for each 10,000 dirhems which her husband is worth; some women have many. Their most prized ornaments are beads of green glass of the same make as ceramic objects one finds on their ships. They trade beads among themselves and they pay an exaggerated price for them, for they buy them for a dirhem apiece. They string them as necklaces for their women. -It is also believed that Norse men and women wore dark makeup around their eyes to protect their eyes from their glare of the sun off snow and water, just as the Egyptians did in the desert. -They [the Vikings] highly valued pork. Even those who had converted to Islam aspired to it and were very fond of pork. - ------------ ------------ - ON LOKI https://metal-gaia.com/category/norse-2/ Yet despite Loki’s mischief, the fact remains that Odin and Loki were blood brothers – a very serious bond deeper than any other. Perhaps this is because Odin saw Loki as being useful, when a job required brains and negotiating, rather than brawn. I have even heard interesting theories that there was a deeper motivation behind Loki’s mischief than people think (I emphasize the word theories here). As mentioned earlier, Loki was responsible for keeping Baldur trapped in the Underworld. However, in the aftermath of Ragnarok, Baldur emerged from the Underworld to return to the land of the living where he and his brother Höðr would rule the new earth together with Thor’s sons. Had Baldur not been trapped in the Underworld, he may have died in Ragnarok. So was there a method behind Loki’s madness? Who knows… But perhaps the point of Loki was that the Norse saw the world in a much more nuanced way than we do today. The world wasn’t simply a place of good and evil. The world was a place where courage and bravery were ideal, but even so – sometimes there were situations that called for a little trickery, trickery that yielded results that were good, bad and highly comedic. ------------------------------- Orlog and Wyrd (make page) "the future [is] conditional. Orlog fixes wyrd into its pattern, creating a "most likely" series of events leading to a fixed point." [1] Sources [1] A Practical heathen's Guide to Asatru by Lafayllve Roots of Tantra 18.4 concerning...elements 2.7 Processes....bhukti 19.3 The ideological...19.4...not Tantric "typically Tantric, namley the polarization of the godhead into a male pole (usually higher, but inactive) and a female one (sákti), which is active but theologically lower except in some Sākta traditions." p.21 --- The Well and the Tree Wednesday, February 27, 2019 9:59 AM Foreword---------------------------------------------------------------------------------------------------------------------------------------------------------- "Yggdrasil is called by different names in different places. Our interest is not in giving full accounts of all of these but in examining those elements that are common to all representations. Then, and only then, we may begin to see how the remaining distinctions among these may operate to point up particularly important relations not obvious in the repetitions themselves. There are, for example, three wells at the base of Yggdrasil: Urth's Well, which is most obviously the well of the 'past'; Mímir's Well, which is the well of wisdom, and Hvergelmir, the well that is 'serpent-infested' and that 'seethes'. All three wells suggest fluidity, accumulation, and containment among other elements. What their juncture uniquely signals in this case is a meaningful joining of 'wisdom' with a 'past' that, although exhibiting something of 'containment', still 'writhes' like a serpent and 'seethes'. Further analysis of other aspects of the culture shows additional significant joining of these same features. When the well and tree are joined, significant elements begin to appear as a result of that joining as well. It is clear, too, from such analysis that not every element that appears in any configuration will be 'distinctive' in the sense outlined above. (This is also true for the kind of phonological analysis just described.) Some features are necessary to create the figure but have no special relevance beyond the surface construct itself. Thus, the wells beneath Yggdrasil contain 'water', but it is not the chemical composition or idea of water that is important. Rather, it is the idea of 'fluidity' inherent in liquid, of which water is the most common type, and its relation to 'flow' and 'movement' that is repeated and becomes distinctive. Other configurations may significantly replace water with blood or intoxicant; indeed, any item or action expressive of 'fluid motion' or 'liquid activity' will contain the same iconic quality. Likewise, with respect to the tree Yggdrasil, its kind (genus) is not a distinctive element. In some texts, it is merely 'a tree'; in others, it is specifically askr 'ash'; in some, it is apparently some kind of evergreen; in still others, it is of an 'unknown' kind. There are problems if we wish to see it as both a deciduous ash and as 'ever green'. All of this is ultimately of no significance. Only natural trees functioning iconically pose problems. Other semantic elements expressed by the figure of a 'tree' will provide the distinctions here. Comparison of representations allows for the resolution of such apparent contradictions." Notes: 2: A word of warning in advance: The description of the Germanic cosmos that follows operates with a series of fundamental binary factors, usually significantly opposed: past/present, fact/process, well/tree, etc. Lest these be misread, it should be stated here that they have little to do with Lévi-Strauss's structural concept of binary opposition. The whole structural methodology that LéviStrauss has so successfully employed in his own work is largely absent from everything that follows here. Although certain elements similar to those of LéviStrauss--like the presence or absence of particular semantic elements--are occasionally employed, they do not reflect the opposition of nature and culture that is central to all of Lévi-Strauss's investigations. I Urth's Well----------------------------------------------------------------------------------------------------------------------------------------------------- The Norns: Essentially Literally (1st and 2nd word flipped) lǫg leggja "make laws" lǫg the strata/that-which-has-been-deposited-or-laid-down leggja to lay/place/do líf kjósa "choose life" ørlǫg segja "set/mark fate" ørlǫg: the most significant things laid down, the earliest things accomplished ør- It suggests something of first or primary significance, but it does not indicate the scale upon which the significance is to be measured; hence, the rather vague 'above' or 'beyond' [the ordinary] quality it imparts. The ørlǫg is, then, a 'primal law' (in importance), a 'highest law' (in elevation), an 'earliest law' (in time), a 'first law' (in any numerical sequence), and so forth. lǫg the strata/that-which-has-been-deposited-or-laid-down segja to say/speak "There is a strong feeling of the physical here (additionally picked up in the action of 'scoring wood' Fate = "that which has been spoken or laid down" Notes: 4: [ør-] The prefix is common in all Germanic languages. In addition to Old Norse it occurs in Goth. us-, ur-, in OHG and Ger. ur-, in OS ur-, or-, in Middle and Modern Dutch oor-, and in Old English, where it was quite common. It is now obsolete in English except for its persistence in ordeal. 'The primary sense was "out", as in Goth. and OHG úrruns "outrunning, exit, exodus", ON órför outgoing, departure; thence various derived senses, of which [Old English] had "out, completely, to an end", as in orþanc "thinking ont" . . . , "skill", . . . orie lda"extreme old age"; . . . orзiete "clearly perceptible, manifest", [etc.]' (OED). The relationship of the prefix to outer limits and extremities is further exemplified by the remarks in Grimm and Grimm ( 1936:2355-59), where it is related to Skt. ud 'hinauf, hinaus' (2355). Ultimately the prefix comes to express '[die] bezeichnung des ersten, anfänglich vorhandenen, ursprünglichen, unabgeleiteten, originalen, primitiven, unverfälschten, reinen' (2358). 5: …de Vries ( 1971), who traces the Dutch form oorlog to *uzlaga: 'datgene war uitgelegd is' (491). In Dutch, oorlog now means 'war, contention, strife'. The development moves, according to de Vries, from 'that which is laid out' to noodlot 'destiny, fate', i.e. 'that which is laid out by necessity'. Thus, 'wat her eerste aangaat, mag men er aan herinneren, dat de strijd als een godsoordeel opgevat werd en dus een noodlotsbeschikking was' (491). From the 'necessity of strife' to simple 'strife' itself marks the development into Modern Dutch. II The Prevalence of Urth------------------------------------------------------------------------------------------------------------------------------------- --- # The Folklore of Cornwall: Deane and Shaw Read, Noted, and Incorporated up to page 96. --- # From the book ANimal and Shaman Indo-European Functions: PAGE!? 0. The "Frame-Figure" Lives or comes before and after everyone else and gives wise advise 1. Religious Sovereignty [White] 1.1 Sovereignty within Sovereignty 1.1a The magical, arbitrary, and terrifying aspect 1.1b The legal, contractual and familiar 1.2 Force within Sovereignty: The protection of the community's solidarity and continuity, notably by its young armed force 1.3 Fertility within Sovereignty The distribution of goods 2. Physical Force (including anger) [Red] 2.1 Sovereignty within Force Either the warriors intelligence, allied with speed, or his respect for religious Sovereignty 2.2 Force within Force Either the warrior's brute force or his respect for its proper use 2.3 fertility within Force The warrior's respect for fertility 3. Fertility (including desire, wealth, beauty and medicine) [Black, Blue, or Green] 3.1 Sovereignty within Fertility Prophecy 3.2 Force within Fertility Archery and horse-breeding 3.3 Fertility within Fertility Luxury, pacificness, music, and cattle-breeding 4. The craftsmanship of the smith ----------------- Indian tripartite cosmology: 1. The Heavens 2. The Atmosphere, between the heavens and the earth 3. The Earth The Inner Eurasian cosmology is similar: 1. The space taken up by the sky, including tree tops and mountains, in particular their summits 2. The space between the sky and the earth's surface, a space including seas and rivers, the trunks of trees and the scope of usual human activity, such as hunting and fishing, and sometimes also the slopes of mountains 3. The space stretching from the earth's surface downwards, a space including the earth itself and graves, mines and other holes in the ground made by humans or animals Roman groups of gods: 1. Gods of the Heavens 2. Of the Earth 3. Of the Underworld --- # The Barbarian Conversion By: Richard Fletcher "The rich diversity of pre-Christian cults with which evangelists had to contend shared a core of what sociologists of religion like to cll "empiracle religiosity". That is to say, the belief that proper cult bings tangible reward in this present world, in material benefits like health, prosperity, sucess or fame, as well as in whateer hereafter traditional religion might have envisaged. Edwin wanted victory in battle, glory and treasure and power and the continued loyalty of his retainers. Others of less exalted status would have had different hopes and xpectations: enough food to see the family through the winter, murrain-free cattle, cures for sickness or disability, a good husband or wife, successful trading, deliverance from shipwreck, release from enchantment, protection against evil spirits, the death of an enemy, revenge, freedom, a return home." p.6-7 Martin In Gaul Martin "had set on fire a very ancent and much frequented shrine in a certain village...[adjacent to a] house" -from Vita Martini. p.43-4 also in gaul "was preparing to fell a sacred tree" p.45 "Martin...'imediately built a church or monastery at every place where he destroyed a pagan shrine,' tells Sulpicius" p.47 Martin's "contemporary Bishop Simplicius of Autun is said to have encourtered an idol being trundled about on a cart 'for the preservation of fields and vineyards.'" p.45 "At a temple of Mercury at Avallon in Burgundy pagan statues were smashed...The shrine of Dea Sequanam which marked the source of teh river Seine not far from Dijon, was destroyed" p.46 "'In the territory of Javols...there was a large lake. At a fixed time a crowd of rustics went there and, as if offering libations to the lake, threw into it linen cloths and garments, pelts of wool, models of cheese and wax and bread, each according to his means. They came with their wagons; they brought food and drink, sacrificed animals, and feasted for three days.'-from Gregory of Tours, Glory of the Confessors " p.49 49 --- # A History of Pagan Europe By: Jones & Pennick --- # The Monsters and the Critics By JRR Tolkien • The great contribution of early Northern literature: the theory of courage, the creed of unyielding will p.20-1 “‘The Northern Gods’, Ker said, ‘have an exultant extravagance in their warfare which makes them more like Titans than Olympians; only they are on the right side, though it is not the side that wins. The winning side is Chaos and Unreason’ — mythologically, the monsters—‘but the gods, who are defeated, think that defeat no refutation’. (From The Dark Ages) And in their war men are their chosen allies, able when heroic to share in this ‘absolute resistance, perfect because without hope’. --- # The Celts By: Nora Chadwick Two, The Celts In Europe • They left no written records p.31 • There was a gulf between the Celts and the Mediterranean cultures (each’s history, intellectual life, mythology, religious experience of the celts, eloquence and art of the celts, etc) due to the fact that the Celts lacked a national system of written communication p.31 • Information was fragmentary and orally transmitted (as opposed to written and universally available like with the Romans) p.31 • did mot acquire writing till the fifth century ad.” P.31 • Illiteracy is the norm for humans • Celts had an advanced eloquence oral technique, and trained memories “cultivated to a degree undreamed of among readers of books” p.33 • Thoughts were clothed in an artificial form (ex. Poetry, allusion, hyperbole, and grandiloquent language) to serve as a vehicle for transmission (ex. Irish retoric, early british heroic age poetry, skaldic poetry) p.33 • Romans trained in/under Celtic rhetoric/rhetoricians p.34 • Had a god of eloquence (Ogmios) p.35 • “The Gauls are all exceedingly careful of cleanliness and neatness, nor in all the country…could any man or woman, however poor, be seen either dirty or ragged.” P.36 • “All knowledge [was] regarded as a spiritual possession acquired by spiritual means or ‘inspiration’”p.36 • Were head-hunters, hung the heads of their enemies from the necks of their horses, and nailed the to their house entrances (probably learnt the habit from the Ligurians) p.37-8 • “were always and everywhere a proud people” p.44 • The Romans defeated the Veneti tribe in a naval battle, many chose to drown in the sea than be captured by the romans ‘for in zeal and daring they were not at all behind their opponents’… “This strong and vigorous nation of the Veneti, whose origins and power go back to the builders of the dolmens, the most ancient and original of all Gaul, ended in slavery and death.” p.51 Three, The Origins of the Celtic Kingdoms in Britain and Ireland --- --- # The Vedic Experience What thing I am I do not know. I wander secluded, burdened by my mind. RV I, 164, 37 I ask as a fool who knows not him own spirit: Where are the hidden traces left by the Gods? RV I, 164, 5ab The Gayatri/Savitri Mantra: We meditate upon the glorious splendor of the Vivifier divine. May he himself illumine our minds! RV III, 62, 10 “The word mantra means that which has been thought or known or that which is privately—or even secretly by initiation (disksa)—transmitted and which possesses power to liberate.  It is sacred speech, sacrificial formula, efficient counsel. [Thus Sanskrit mantric, king’s counselor (from mantra). The root is obviously man-, to think. Df. manas, mind] The Brhadaranyaka Upanisad explains how the world came into being by the union of Mind (manas) with Word (vāc) [Śiva and śakti, or binds and nāda in Tantrism, are related to this] Faith, understanding, and physical utterance, as ell as physical continuity (the mantra has to be handed down by a master), are essential requites for an authentic mantra.  --- The bow was a symbol of masculinity in Homer --- # 1. Have-Read but Need to Take Notes Thursday, May 3, 2018 8:56 AM *The Edda as Ritual: Odin and His Masks Einar Haugen *Some Thoughts on Völuspá Paul Schach *On the Composition of Vǫluspá Regis Boyer Aryan Idols Stefan Arvidsson Animal and Shaman: Ancient Religions of Central Asia Julian Baldick The Germanization of Early Medieval Christianity James C. Russell Heaven, Heroes, and Happiness Shan Winn