Confirm the ad shows on your site - AdSense Help

Confirm the ad shows on your site - AdSense Help

SEARCH BOX CODE (PASTE IN PAGE WHERE YOU’D LIKE YOUR SEARCH BOX TO APPEAR)

Custom Search

Good bye guns...

Folks

Whether you are a democrat or a republican this is a scary message and maybe the beginning of a police state. Read it carefully call your representative and your congressman and you and your family vote your conscience on Nov. 2.


Subject: FW: GUN REGISTRATION---LIKELY CONFISCATION




________________________________________

I checked this on the web also and you can check also.

Foks --- if you've ever thought about or fantacized about having a gun in the house as civil institutions continue to shrivel, THIS IS IMPORTANT!

I've thought long and hard on the notion BUT THIS DEFINITELY kills the possibility for me, as well as putting a lot of gun shops and their people on the edge of oblivion.

Our "governmental process" is in the toilet!!! November 2nd may be the last chance to pull the FLUSH lever. Good luck to us all!



GOOD MORNING America!!! Are you STILL NOT AWAKE?
WELL,YOU WILL BE AWAKE BEFORE TOO LONG!!!
JUST KEEP SNOOZING WHILE OBAMA 'CHANGES' THINGS!!!
No Guns ..No Protection..No Freedom
Please Read This One ! ! ! If this doesn't scare you about what's happening in Washington DC nothing will ! ! !

Verified true on Snopes http://www.snopes.com/politics/guns/blairholt.asp
Gun owners.... Look what's on the 2010 tax return....

If you have a gun, I hope it isn't registered!

It begins... More Freedom gone.... The right to protect yourself and your family gone! Now ALL GUNSmust be listed on your next (2010) tax return!




Senate Bill SB-2099 will require us to put on our 2009 1040 federal tax form all guns that you have or own. It will require fingerprints and a tax of $50 per gun. This bill was introduced on February 24, 2009, by the Obama staff. BUT, this bill will only become public knowledge 30 days after the new law becomes effective! This is an amendment to the Internal Revenue Act of 1986. This means that the Finance Committee has passed this without the Senate voting on it at all. Trust Obama? You must be kidding!

The full text of the IRS amendment is on the U.S. Senate homepage: www.senate.gov. You can find the bill by doing a search by the bill number, SB-2099. You know who to call; I strongly suggest you do.

Please send a copy of this e-mail to every gun owner you know.
Text of H.R.45 as Introduced in House: Blair Holt's Firearm Licensing and Record of Sale Act of 2009: www.opencongress.org/bill/111-h45/text
Obama's Congress is now starting on the firearms confiscation bill. If it passes, gun owners will become criminals if you don't fully comply.

It has begun... Whatever Obama's "Secret Master Plan" is... This is just the 'tip of the iceberg!'

Very Important for you to be aware of a new bill HR 45 introduced into the House. This is the Blair Holt Firearm Licensing & Record of Sale Act of 2009.
Even gun shop owners didn't know about this because the government is trying to fly it under the radar as a 'minor' IRS revision, and, as usual, the 'political' lawmakers did not read this bill before signing and approving it!

To find out about this - go to any government website and type in HR 45 or Google HR 45 Blair Holt Firearm Licensing & Record of Sales Act of 2009. You will get all the information.

Basically this would make it illegal to own a firearm - any rifle with a clip or ANY pistol unless: 1) It is registered 2) You are fingerprinted 3) You supply a current Driver's License 4) You supply your Social Security number 5) You will submit to a physical & mental evaluation at any time of their choosing. Each update change or ownership through private or public sale must be reported and costs $25. Failure to do so you automatically lose the right to own a firearm and are subject up to a year in jail.
There is a child provision clause on page 16 section 305 stating a child-access provision. Gun must be locked and inaccessible to any child under 18. They would have the right to come and inspect that you are storing your gun safely away from accessibility to children and fine is punishable for up to 5 years in prison.

If you think this is a joke - go to the website and take your pick of many options to read this.. It is long and lengthy. But, more and more people are becoming aware of this. Pass the word along. Any hunters in your family pass this along. This is just a "termite" approach to complete confiscation of guns and disarming of our society to the point we have no defense - chip away a little here and there until the goal is accomplished before anyone realizes it.

This is one to act on whether you own a gun or not..

:





Please..... Copy and send this out to EVERYONE in the USA , whether you support the Right to Bear Arms or are for gun control.. We all should have the RIGHT TO CHOOSE!

Norse Holidays

SNOWMOON/JANUARY


Snowmoon 3, Charming of the Plow: This is the date of an agricultural ritual performed in Northern Europe from ancient times. Grains and cakes were offered for the soil’s fertility, and the Sky Father and Earth Mother were invoked to that end. Meditate upon your dependence on the soil, and crumble upon the earth a piece of bread as you call upon Odin, Frigga and the Land Spirits to heal the Earth and keep it from harm.

Snowmoon 9, Day of Remembrance for Raud the Strong: Raud was a landowner in Norway who was put to death by (St.) Olaf Tryggvason for his loyalty to Asatru by having a snake forced down his throat. Rauds lands were then confiscated in the name of the king and his monks. Raise a horn in honor of Raud and all of his kinsmen who gave their lives, rather then submit to the enforced love of the kristjan empire.

Snowmoon 14, Thorrablot: This holiday began the Old Norse month of Snorri. It is still observed in Iceland with parties and a mid-winter feast. It is of course sacred to Thorr and the ancient Icelandic Winter Spirit of Thorri. On this day we should perform blot to Thorr and invite the mighty Asaman to the feast.



HORNING/FEBRUARY


Horning 2, Barri: This is the day we celebrate the wooing by Ingvi Freyr of the maiden Gerd, a symbolic marriage of the Vanir God of Fertility with the Mother Earth. It is a festival of fertility, the planted seed and the plowed furrow. For those of you who garden, this is the time to plant seeds indoors, to later be transplanted in the summer garden.

Horning 9, Day of Remembrance for Eyvind Kinnrifi: Olaf tortured him to death by placing a bowl of red-hot embers on his stomach until his body burst open. Eyvind’s crime was a steadfast loyalty to the Old Gods. A good day to reflect on kristjan kindness.

Horning 14, Feast of Vali: This feast originally celebrated the death of Hothr at the hands of Vali. This late winter festival relates to the triumphant return of the light of the sun over the dark days of winter. Today it is traditional celebration of the family. A time for the customary exchange of cards and gifts with loved ones. It is also a time for the renewal of marriage vows and an occasion for marriages.



LENTING/MARCH


Lenting 9, Day of Remembrance for Oliver the Martyr: He was an adherent of Asatru who persisted in organizing underground sacrifices to the Gods and Goddesses despite decrees by St Olaf the Lawbreaker forbidding such activities. Betrayed by an informer, he was killed by Olaf’s men while preparing for the Spring sacrifice in the village of Maerin Norway. Many other men whose names are lost to us were also killed, mutilated, or exiled for taking part in such sacrifices.

Lenting 15, High Feast of Ostara: This is the Spring Equinox. The end of Winter and the beginning of the season of rebirth. Today we honor Frigga, Freya and Nerthus with blot and feast. Pour a libation of mead onto the Earth; celebrate the rebirth of nature, Asatru, and the new hopes of our Folk.

Lenting 28, Ragnar Lodbrok Day: Ragnar was one of the legends most famous Vikings. On this day in Runic Year 1145 he raided Paris. It just happened to be Easter Sunday. Today toast Ragnar and read from his Saga.



OSTARA/APRIL


Ostara 9, Day of Remembrance for Jarl Hakon of Norway: As ruler of the western part of the realm, Hakon restored the worship of the Old Gods and cast out the alien religion. In the process, the common folk regained political liberties which were erased under the kristjan yoke, and the flame of our Troth burned brighter in an era of gathering gloom. It may be that Hakon’s defense of our ancestral ways helped encourage the survival of our traditions in Iceland, where they eventually became the seeds of modern day Asatru. On this day reflect on how the actions of the individual can impact world events and the future of Odinn’s Nation.

Ostara 15, Sigrblot/Sumarsdag: Today we celebrate the first day of Summer in the Old Icelandic calendar. In Iceland it had strong agricultural overtones, but elsewhere in the Nordic world, it was a time to sacrifice to Odinn for victory in the summer voyages and battles.

Ostara 22, Yggdrasil Day: On this day we realize the great significance that the World Tree plays in our culture, heritage, and native spirituality. It is from the World Tree that we came, and it shelters and nurtures the Asatru today, and will offer refuge to the Folk come Ragnarok. Trees are the lungs as well as the soul of Midgard. Plant a tree today, nurture it, and protect it. In this act the Folk must abide.

Ostara 30, Walburg: this is better known as Walpurgisnacht or May Eve. Walberg is a goddess of our folk combining some of the traits of Her better-known peers. Reflect on this day on Freya, Hel, and Frigga as the repository of the glorious dead, and you will have an idea of Wulburg’s nature. On this day pour a horn of mead upon the earth in memory of our heroes.



MERRYMOON/MAY


Merrymoon 1, May Day: The first of May is a time of great celebration all across Europe, as the fields get greener and the flowers decorate the landscape with colorful confusion. Freya turns her kindly face to us after the night of Walburg. Celebrate the birth of Spring and the gifts of Freya on this day.

Merrymoon 9, Day of Remembrance for Guthroth: One of the upland minor kings. Guthroth had to the audacity to make a speech opposing the policies of Olaf Tryggvason, who at the time was busy killing people who did not want to become kristjans. For exercising his Gods given rights to worship his tribal Gods, Guthroth was captured and his tongue was cut out. Use your tongue for the Gods today! Sing their praises and recite some heroic poetry, tell someone of the Gods glory, and call a kinsman to keep in touch.

Merrymoon 20, Frigga Blot: Today we rejoice in the warmth and splendor of Spring. A traditional time for a Kindred campout, perform blot to honor the AllMother and thank Her for the health and vitality of the Family, Kindred and Tribe.



MIDYEAR/JUNE


Midyear 8, Lindisfarne Day: On this day in the year 1043 Runic Era (793 CE) three Viking ships raided the Isle of Lindisfarne, officially opening what is the Viking Age. Toast these brave warriors who began the noble resistance of the alien invasion of the Northlands and sought rightful revenge for the slaughter of the Saxons by Charlamange.

Midyear 9, Day of Remembrance for Sigurd the Volsung: He is the model Germanic hero. His wooing of the Valkyrie Brynhild, the winning of the treasure of the Nibelungs, and the constant theme of Odinic initiation that weaves itself throughout his story are priceless parts of our Asatru heritage, that provide endless material for contemplation and inspiration for action.

Midyear 19, Asatru Alliance Founding Day: On this date 2238 R.E. seven Kindreds of the former Asatru Free Assembly joined together by ratifying a set of By Laws to preserve and continue to promote the cause of the AFA and Asatru in Vinland. On this day reflect on just what YOU can do to preserve our Folk Ways.

Midyear 21, Midsummer: This is the longest day and the shortest night of the year: Now Sunna begins its ling decline, sliding into the darkness which will culminate six months from now at Yule. Identifying the sun with the brightness of Baldur, we celebrate in honor of both. Hold blot to Baldur and High Feast. This was the traditional time for holding the AlThing in ancient times.



HAYMOON/JULY


Haymoon 4, Founder’s Day: On this day we honor the unselfish personal sacrifice and unswerving dedication to our Folk exemplified by the founders of modern era Asatru, H. Rud Mills of Australia, Sveinbjorn Beinteinsson and Thorsteinn Guthjonson of Iceland. On this day reflect on just what YOU can do to promote the growth of our ancestral religion and protect our sacred heritage and traditions.

Haymoon 9 - Day of Remembrance for Unn the Deep Minded: Unn was a powerful figure from the Laxdaela Saga who emigrated to Scotland to avoid the hostility of King Harald Finehair. She established dynasties in the Orkney and Faroe Islands by carefully marrying off her grand daughters. As a settler in Iceland she continued to exhibit all those traits which were her hallmark-strong will, a determination to control, dignity, and a noble character. In the last days of her life, she established a mighty line choosing one of her grandsons as her heir. She died during his wedding celebration, presumable accomplishing her goals and worked out her orlog here in Midgard. She received a typical Nordic ship burial, surrounded by her treasure and her reputation for great deeds.

Haymoon 29 - Stikklestad Day: Olaf the Lawbreaker (“St. Olaf”) was killed at the battle of Stikklestad on this date in the year 1280 R.E. Olaf acquired a reputation for killing, maiming, and exiling his fellow Norwegians who would not convert to Christianity, and for carrying an army with him in violation of the law to help him accomplish his oppression. Today honor the Asatru martyrs who died rather then submit to gray slavery. Also honor the warriors who brought justice to the Lawbreaker.



HARVEST/AUGUST


Harvest 9 - Day of Remembrance for Radbod: On this date we honor Radbod a king of Frisia what was an early target kristjan missionaries. Just before his baptism ceremony, he asked the clergy what fate his befallen ancestors who died loyal to Asatru. The missionaries replied that Radbod’s Heathen ancestors were burning in Hell-to which the king replied: “Then I will rather live there with my ancestors than go to heaven with a parcel of beggars.” The baptism was cancelled, the aliens expelled, and Frisia remained free. Drink a horn this day in memory of Radbod.

Harvest 19 - Freyfaxi: Freyfaxi marked the time of the harvest in ancient Iceland. Today the Asatru observe this date as a celebration of their harvest with blot to Freyr and a grand Feast from the gardens and the fields..



SHEDDING/SEPTEMBER


Shedding 9 - Day of Remembrance for Herman of the Cherusci: Few mortals have privileged to serve our Folk as did Herman, a leader of the tribe called the Cherusci. We he defeated Varus’ three Roman Legions in 9 C.E. he blocked our amalgamation into the Mediterranean morass. Herman was very aware of his duties not only as a member of his tribe but also as an Asaman - indeed the two were probably inseparable with him. Shedding is the ideal time to give him praise, because the crucial battle for which he is remembered was fought during this month.

Shedding 23 - Winter Finding: The Fall Equinox; Summer and Winter balance for a moment and the cold, old man wins - for now. Brace yourself for longer nights and the onset, eventually, of the cold and darkness of Winter. Do blot to Odin for inspiration to get through your personal lean times, whenever they may strike. This is the traditional time for Fall Fest and the Second Harvest Feast.



HUNTING/OCTOBER


Hunting 8 - Day of Remembrance for Erik the Red: Praise the stalwart founder of Greenland, and father of Leif, the founder of Vinland. Erik remained loyal to Thor even when his wife left the Gods and refused to sleep with her Heathen husband. Pause in memory of Erik today; drink a toast to his honor. No doubt he gets enough warmth in Har’s Hall to make up for his wife’s coldness.

Hunting 9 - Day of Remembrance for Leif Erikson: this is a day that even the U.S. Government admits who should dedicate to the man who beat Columbus to the shores of Vinland by over 500 years. Don’t let it slide quietly - write your local newspapers and share the word of the Norse colonies with neighbors and friends.

Hunting 14 - Winter Nights/Vetrablot: In the Old Icelandic Calendar, winter begins on the Satyrday between Hunting 11th and 17th. Winter Nights celebrates the bounty of the harvest and honors Freya and the fertility and protective spirits called Disir, that She leads (often the Disir are seen as our female ancestors). Give glory to Freya and pour a libation of ale, milk, or mead into the soil an offering to the Disir and the Earth itself.



FOGMOON/NOVEMBER


Fogmoon 9 - Day of Remembrance for Queen Sigrith of Sweden: When Olaf the Lawbreaker had been king of Norway for three years, he asked Queen Sigrith of Sweden to marry him. She agreed, but when he insisted that she give up her ancestral Gods Sigrith replied, “I do not mean to abandon the faith I have led, and my kinsmen before me. Nor shall I object to your belief in the god you prefer.” As usual Heathen tolerance was met with kristjan imprecations and a blow to the face. The wedding was off - depriving Olaf of political power that could have sped the christianization of Scandinavia. As it were, history tells us that the Heathens held on for over 300 more years in the Northlands. Hail Sigrith, defender of Asatru, and women of stubborn virtue!

Fogmoon 11 - Feast of the Einherjar: The chosen heroes who sit in Odin’s Hall are the Einherjar. Today we honor those dead kin who gave their lives for Family and Folk. If you have friends or family who died in battle, visit their graves today, if that is not possible, drink a libation in their memory.

Fogmoon 23 - Feast of Ullr: The Feast of Ullr is to celebrate the Hunt and to gain personal luck needed for success. Weapons are dedicated on this day to Ullr, God of the Bow. If your hunting arms were blessed by the luck of the God of the Hunt, your family and tribe shared the bounty with a Blot and Feast to Ullr.



YULE/DECEMBER


Yule 9 - Day of Remembrance for Egil Skallagrimsson: Odin was his God, and the blood of berserks and shape-shifters ran in his family. His lust for gold and for fames was insatiable. Yet the same man was passionately moved by the love of his friends and generously opened handed to those who found his favor. The same brain that seethed with war-fury also composed skaldic poetry capable of calming angry kings. Can it be by accident that Egil worshipped Odin, the great solver of paradoxes and riddles? Indeed all Asafolk - but especially those who follow the one-eyed God of battle and magic - can learn much from the life of this amazing man.

Yule 21 - Mother Night: As the night before the Winter Solstice, this is the time when the New Year is born. We honor the beginning of Sunnas return and the breaking of Winter’s spell. This is a time to honor Thor and Freyr, celebrate by Blot, Sumbel, and High Feast. Burn a Yule Log and jump the flames for luck and purification.

Yule 22 - High Feast of Yule - Beginning of Runic Year - Sacred to Thorr and Freyr

Yule 31 - Twelfth Night: This culminates the traditional twelve days of Yule. Each day of which is a month of the preceding year in miniature. Reflect on the past year. Take stock and lay a course for the future. Make New Years resolutions in the old way by swearing your oath on Freyr’s boar or on your Hammer.

Voluspa

VOLUSPO

The Wise-Woman's Prophecy

INTRODUCTORY NOTE

At the beginning of the collection in the Codex Regius stands the Voluspo, the most famous and important, as it is likewise the most debated, of all the Eddic poems. Another version of it is found in a huge miscellaneous compilation of about the year 1300, the Hauksbok, and many stanzas are included in the Prose Edda of Snorri Sturluson. The order of the stanzas in the Hauksbok version differs materially from that in the Codex Regius, and in the published editions many experiments have been attempted in further rearrangements. On the whole, how ever, and allowing for certain interpolations, the order of the stanzas in the Codex Regius seems more logical than any of the wholesale "improvements" which have been undertaken.

The general plan of the Voluspo is fairly clear. Othin, chief of the gods, always conscious of impending disaster and eager for knowledge, calls on a certain "Volva," or wise-woman, presumably bidding her rise from the grave. She first tells him of the past, of the creation of the world, the beginning of years, the origin of the dwarfs (at this point there is a clearly interpolated catalogue of dwarfs' names, stanzas 10-16), of the first man and woman, of the world-ash Yggdrasil, and of the first war, between the gods and the Vanir, or, in Anglicized form, the Wanes. Then, in stanzas 27-29, as a further proof of her wisdom, she discloses some of Othin's own secrets and the details of his search for knowledge. Rewarded by Othin for what she has thus far told (stanza 30), she then turns to the real prophesy, the disclosure of the final destruction of the gods. This final battle, in which fire and flood overwhelm heaven and earth as the gods fight with their enemies, is the great fact in Norse mythology; the phrase describing it, ragna rök, "the fate of the gods," has become familiar, by confusion with the word rökkr, "twilight," in the German Göterdämmerung. The wise-woman tells of the Valkyries who bring the slain warriors to support Othin and the other gods in the battle, of the slaying of Baldr, best and fairest of the gods, through the wiles of Loki, of the enemies of the gods, of the summons to battle on both sides, and of the mighty struggle, till Othin is slain, and "fire leaps high

p. 2

about heaven itself" (stanzas 31-58). But this is not all. A new and beautiful world is to rise on the ruins of the old; Baldr comes back, and "fields unsowed bear ripened fruit" (stanzas 59-66).

This final passage, in particular, has caused wide differences of opinion as to the date and character of the poem. That the poet was heathen and not Christian seems almost beyond dispute; there is an intensity and vividness in almost every stanza which no archaizing Christian could possibly have achieved. On the other hand, the evidences of Christian influence are sufficiently striking to outweigh the arguments of Finnur Jonsson, Müllenhoff and others who maintain that the Voluspo is purely a product of heathendom. The roving Norsemen of the tenth century, very few of whom had as yet accepted Christianity, were nevertheless in close contact with Celtic races which had already been converted, and in many ways the Celtic influence was strongly felt. It seems likely, then, that the Voluspo was the work of a poet living chiefly in Iceland, though possibly in the "Western Isles," in the middle of the tenth century, a vigorous believer in the old gods, and yet with an imagination active enough to be touched by the vague tales of a different religion emanating from his neighbor Celts.

How much the poem was altered during the two hundred years between its composition and its first being committed to writing is largely a matter of guesswork, but, allowing for such an obvious interpolation as the catalogue of dwarfs, and for occasional lesser errors, it seems quite needless to assume such great changes as many editors do. The poem was certainly not composed to tell a story with which its early hearers were quite familiar; the lack of continuity which baffles modern readers presumably did not trouble them in the least. It is, in effect, a series of gigantic pictures, put into words with a directness and sureness which bespeak the poet of genius. It is only after the reader, with the help of the many notes, has--familiarized him self with the names and incidents involved that he can begin to understand the effect which this magnificent poem must have produced on those who not only understood but believed it.

p. 3

1. Hearing I ask | from the holy races,
From Heimdall's sons, | both high and low;
Thou wilt, Valfather, | that well I relate
Old tales I remember | of men long ago.

2. I remember yet | the giants of yore,
Who gave me bread | in the days gone by;
Nine worlds I knew, | the nine in the tree
With mighty roots | beneath the mold.

[1. A few editors, following Bugge, in an effort to clarify the poem, place stanzas 22, 28 and 30 before stanzas 1-20, but the arrangement in both manuscripts, followed here, seems logical. In stanza I the Volva, or wise-woman, called upon by Othin, answers him and demands a hearing. Evidently she be longs to the race of the giants (cf. stanza 2), and thus speaks to Othin unwillingly, being compelled to do so by his magic power. Holy: omitted in Regius; the phrase "holy races" probably means little more than mankind in general. Heimdall: the watchman of the gods; cf. stanza 46 and note. Why mankind should be referred to as Heimdall's sons is uncertain, and the phrase has caused much perplexity. Heimdall seems to have had various at tributes, and in the Rigsthula, wherein a certain Rig appears as the ancestor of the three great classes of men, a fourteenth century annotator identifies Rig with Heimdall, on what authority we do not know, for the Rig of the poem seems much more like Othin (cf. Rigsthula, introductory prose and note). Valfather ("Father of the Slain"): Othin, chief of the gods, so called because the slain warriors were brought to him at Valhall ("Hall of the Slain") by the Valkyries ("Choosers of the Slain").

2. Nine worlds: the worlds of the gods (Asgarth), of the Wanes (Vanaheim, cf. stanza 21 and note), of the elves (Alfheim), of men (Mithgarth), of the giants (Jotunheim), of fire (Muspellsheim, cf. stanza 47 and note), of the dark elves (Svartalfaheim), of the dead (Niflheim), and presumably of the dwarfs (perhaps Nithavellir, cf. stanza 37 and note, but the ninth world is uncertain). The tree: the world-ash Yggdrasil, [fp. 4] symbolizing the universe; cf. Grimnismol, 29-35 and notes, wherein Yggdrasil is described at length.]

p. 4

3. Of old was the age | when Ymir lived;
Sea nor cool waves | nor sand there were;
Earth had not been, | nor heaven above,
But a yawning gap, | and grass nowhere.

4. Then Bur's sons lifted | the level land,
Mithgarth the mighty | there they made;
The sun from the south | warmed the stones of earth,
And green was the ground | with growing leeks.

5. The sun, the sister | of the moon, from the south
Her right hand cast | over heaven's rim;
No knowledge she had | where her home should be,
The moon knew not | what might was his,
The stars knew not | where their stations were.

[3. Ymir: the giant out of whose body the gods made the world; cf. Vafthruthnismol, 21. in this stanza as quoted in Snorri's Edda the first line runs: "Of old was the age ere aught there was." Yawning gap: this phrase, "Ginnunga-gap," is sometimes used as a proper name.

4. Bur's sons: Othin, Vili, and Ve. Of Bur we know only that his wife was Bestla, daughter of Bolthorn; cf. Hovamol, 141. Vili and Ve are mentioned by name in the Eddic poems only in Lokasenna, 26. Mithgarth ("Middle Dwelling"): the world of men. Leeks: the leek was often used as the symbol of fine growth (cf. Guthrunarkvitha I, 17), and it was also supposed to have magic power (cf. Sigrdrifumol, 7).

5. Various editors have regarded this stanza as interpolated; Hoffory thinks it describes the northern summer night in which the sun does not set. Lines 3-5 are quoted by Snorri. In the manuscripts line 4 follows line 5. Regarding the sun and moon [fp. 5] as daughter and son of Mundilferi, cf. Vafthruthnismol, 23 and note, and Grimnismol, 37 and note.]

p. 5

6. Then sought the gods | their assembly-seats,
The holy ones, | and council held;
Names then gave they | to noon and twilight,
Morning they named, | and the waning moon,
Night and evening, | the years to number.

7. At Ithavoll met | the mighty gods,
Shrines and temples | they timbered high;
Forges they set, and | they smithied ore,
Tongs they wrought, | and tools they fashioned.

8. In their dwellings at peace | they played at tables,
Of gold no lack | did the gods then know,--
Till thither came | up giant-maids three,
Huge of might, | out of Jotunheim.

[6. Possibly an interpolation, but there seems no strong reason for assuming this. Lines 1-2 are identical with lines 1-2 of stanza 9, and line 2 may have been inserted here from that later stanza.

7. Ithavoll ("Field of Deeds"?): mentioned only here and in stanza 60 as the meeting-place of the gods; it appears in no other connection.

8. Tables: the exact nature of this game, and whether it more closely resembled chess or checkers, has been made the subject of a 400-page treatise, Willard Fiske's "Chess in Iceland." Giant-maids: perhaps the three great Norns, corresponding to the three fates; cf. stanza 20, and note. Possibly, however, something has been lost after this stanza, and the missing passage, replaced by the catalogue of the dwarfs (stanzas 9-16), may have explained the "giant-maids" otherwise than as Norns. In Vafthruthnismol, 49, the Norms (this time "three throngs" in stead of simply "three") are spoken of as giant-maidens; [fp. 6] Fafnismol, 13, indicates the existence of many lesser Norns, belonging to various races. Jotunheim: the world of the giants.]

p. 6

9. Then sought the gods | their assembly-seats,
The holy ones, | and council held,
To find who should raise | the race of dwarfs
Out of Brimir's blood | and the legs of Blain.

10. There was Motsognir | the mightiest made
Of all the dwarfs, | and Durin next;
Many a likeness | of men they made,
The dwarfs in the earth, | as Durin said.

11. Nyi and Nithi, | Northri and Suthri,
Austri and Vestri, | Althjof, Dvalin,
Nar and Nain, | Niping, Dain,
Bifur, Bofur, | Bombur, Nori,
An and Onar, | Ai, Mjothvitnir.

[9. Here apparently begins the interpolated catalogue of the dwarfs, running through stanza 16; possibly, however, the interpolated section does not begin before stanza 11. Snorri quotes practically the entire section, the names appearing in a some what changed order. Brimir and Blain: nothing is known of these two giants, and it has been suggested that both are names for Ymir (cf. stanza 3). Brimir, however, appears in stanza 37 in connection with the home of the dwarfs. Some editors treat the words as common rather than proper nouns, Brimir meaning "the bloody moisture" and Blain being of uncertain significance.

10. Very few of the dwarfs named in this and the following stanzas are mentioned elsewhere. It is not clear why Durin should have been singled out as authority for the list. The occasional repetitions suggest that not all the stanzas of the catalogue came from the same source. Most of the names presumably had some definite significance, as Northri, Suthri, Austri, and Vestri ("North," "South", "East," and "West"), [fp. 7] Althjof ("Mighty Thief'), Mjothvitnir ("Mead-Wolf"), Gandalf ("Magic Elf'), Vindalf ("Wind Elf'), Rathwith ("Swift in Counsel"), Eikinskjaldi ("Oak Shield"), etc., but in many cases the interpretations are sheer guesswork.]

p. 7

12. Vigg and Gandalf) | Vindalf, Thrain,
Thekk and Thorin, | Thror, Vit and Lit,
Nyr and Nyrath,-- | now have I told--
Regin and Rathsvith-- | the list aright.

13. Fili, Kili, | Fundin, Nali,
Heptifili, | Hannar, Sviur,
Frar, Hornbori, | Fræg and Loni,
Aurvang, Jari, | Eikinskjaldi.

14. The race of the dwarfs | in Dvalin's throng
Down to Lofar | the list must I tell;
The rocks they left, | and through wet lands
They sought a home | in the fields of sand.

15. There were Draupnir | and Dolgthrasir,
Hor, Haugspori, | Hlevang, Gloin,

[12. The order of the lines in this and the succeeding four stanzas varies greatly in the manuscripts and editions, and the names likewise appear in many forms. Regin: probably not identical with Regin the son of Hreithmar, who plays an important part in the Reginsmol and Fafnismol, but cf. note on Reginsmol, introductory prose.

14. Dvalin: in Hovamol, 144, Dvalin seems to have given magic runes to the dwarfs, probably accounting for their skill in craftsmanship, while in Fafnismol, 13, he is mentioned as the father of some of the lesser Norns. The story that some of the dwarfs left the rocks and mountains to find a new home on the sands is mentioned, but unexplained, in Snorri's Edda; of Lofar we know only that he was descended from these wanderers.]

p. 8

Dori, Ori, | Duf, Andvari,
Skirfir, Virfir, | Skafith, Ai.

16. Alf and Yngvi, | Eikinskjaldi,
Fjalar and Frosti, | Fith and Ginnar;
So for all time | shall the tale be known,
The list of all | the forbears of Lofar.

17. Then from the throng | did three come forth,
From the home of the gods, | the mighty and gracious;
Two without fate | on the land they found,
Ask and Embla, | empty of might.

18. Soul they had not, | sense they had not,
Heat nor motion, | nor goodly hue;
Soul gave Othin, | sense gave Hönir,
Heat gave Lothur | and goodly hue.

[15. Andvari: this dwarf appears prominently in the Reginsmol, which tells how the god Loki treacherously robbed him of his wealth; the curse which he laid on his treasure brought about the deaths of Sigurth, Gunnar, Atli, and many others.

17. Here the poem resumes its course after the interpolated section. Probably, however, something has been lost, for there is no apparent connection between the three giant-maids of stanza 8 and the three gods, Othin, Hönir and Lothur, who in stanza 17 go forth to create man and woman. The word "three" in stanzas 9 and 17 very likely confused some early reciter, or perhaps the compiler himself. Ask and Embla: ash and elm; Snorri gives them simply as the names of the first man and woman, but says that the gods made this pair out of trees.

18. Hönir: little is known of this god, save that he occasion ally appears in the poems in company with Othin and Loki, and [fp. 9] that he survives the destruction, assuming in the new age the gift of prophesy (cf. stanza 63). He was given by the gods as a hostage to the Wanes after their war, in exchange for Njorth (cf. stanza 21 and note). Lothur: apparently an older name for Loki, the treacherous but ingenious son of Laufey, whose divinity Snorri regards as somewhat doubtful. He was adopted by Othin, who subsequently had good reason to regret it. Loki probably represents the blending of two originally distinct figures, one of them an old fire-god, hence his gift of heat to the newly created pair.]

p. 9

19. An ash I know, | Yggdrasil its name,
With water white | is the great tree wet;
Thence come the dews | that fall in the dales,
Green by Urth's well | does it ever grow.

20. Thence come the maidens | mighty in wisdom,
Three from the dwelling | down 'neath the tree;
Urth is one named, | Verthandi the next,--
On the wood they scored,-- | and Skuld the third.
Laws they made there, and life allotted
To the sons of men, and set their fates.

[19. Yggdrasil: cf. stanza 2 and note, and Grimnismol, 29-35 and notes. Urth ("The Past"): one of the three great Norns. The world-ash is kept green by being sprinkled with the marvelous healing water from her well.

20. The maidens: the three Norns; possibly this stanza should follow stanza 8. Dwelling: Regius has "sæ" (sea) instead of "sal" (hall, home), and many editors have followed this reading, although Snorri's prose paraphrase indicates "sal." Urth, Verthandi and Skuld: "Past," "Present" and "Future." Wood, etc.: the magic signs (runes) controlling the destinies of men were cut on pieces of wood. Lines 3-4 are probably interpolations from some other account of the Norns.]

p. 10

21. The war I remember, | the first in the world,
When the gods with spears | had smitten Gollveig,
And in the hall | of Hor had burned her,
Three times burned, | and three times born,
Oft and again, | yet ever she lives.

22. Heith they named her | who sought their home,
The wide-seeing witch, | in magic wise;
Minds she bewitched | that were moved by her magic,
To evil women | a joy she was.

[21. This follows stanza 20 in Regius; in the Hauksbok version stanzas 25, 26, 27, 40, and 41 come between stanzas 20 and 21. Editors have attempted all sorts of rearrangements. The war: the first war was that between the gods and the Wanes. The cult of the Wanes (Vanir) seems to have originated among the seafaring folk of the Baltic and the southern shores of the North Sea, and to have spread thence into Norway in opposition to the worship of the older gods; hence the "war." Finally the two types of divinities were worshipped in common; hence the treaty which ended the war with the exchange of hostages. Chief among the Wanes were Njorth and his children, Freyr and Freyja, all of whom became conspicuous among the gods. Beyond this we know little of the Wanes, who seem originally to have been water-deities. I remember: the manuscripts have "she remembers," but the Volva is apparently still speaking of her own memories, as in stanza 2. Gollveig ("Gold-Might"): apparently the first of the Wanes to come among the gods, her ill treatment being the immediate cause of the war. Müllenhoff maintains that Gollveig is another name for Freyja. Lines 5-6, one or both of them probably interpolated, seem to symbolize the refining of gold by fire. Hor ("The High One"): Othin.

22. Heith ("Shining One"?): a name often applied to wise women and prophetesses. The application of this stanza to Gollveig is far from clear, though the reference may be to the [fp. 11] magic and destructive power of gold. It is also possible that the stanza is an interpolation. Bugge maintains that it applies to the Volva who is reciting the poem, and makes it the opening stanza, following it with stanzas 28 and 30, and then going on with stanzas I ff. The text of line 2 is obscure, and has been variously emended.]

p. 11

23. On the host his spear | did Othin hurl,
Then in the world | did war first come;
The wall that girdled | the gods was broken,
And the field by the warlike | Wanes was trodden.

24. Then sought the gods | their assembly-seats,
The holy ones, | and council held,
Whether the gods | should tribute give,
Or to all alike | should worship belong.

25. Then sought the gods | their assembly-seats,
The holy ones, | and council held,
To find who with venom | the air had filled,
Or had given Oth's bride | to the giants' brood.

[23. This stanza and stanza 24 have been transposed from the order in the manuscripts, for the former describes the battle and the victory of the Wanes, after which the gods took council, debating whether to pay tribute to the victors, or to admit them, as was finally done, to equal rights of worship.

25. Possibly, as Finn Magnusen long ago suggested, there is something lost after stanza 24, but it was not the custom of the Eddic poets to supply transitions which their hearers could generally be counted on to understand. The story referred to in stanzas 25-26 (both quoted by Snorri) is that of the rebuilding of Asgarth after its destruction by the Wanes. The gods employed a giant as builder, who demanded as his reward the sun and moon, and the goddess Freyja for his wife. The gods, terrified by the rapid progress of the work, forced Loki, who had advised the bargain, to delay the giant by a trick, so that the [fp. 12] work was not finished in the stipulated time (cf. Grimnismol, 44, note). The enraged giant then threatened the gods, whereupon Thor slew him. Oth's bride: Freyja; of Oth little is known beyond the fact that Snorri refers to him as a man who "went away on long journeys."]

p. 12

26. In swelling rage | then rose up Thor,--
Seldom he sits | when he such things hears,--
And the oaths were broken, | the words and bonds,
The mighty pledges | between them made.

27. I know of the horn | of Heimdall, hidden
Under the high-reaching | holy tree;
On it there pours | from Valfather's pledge
A mighty stream: | would you know yet more?

[26. Thor: the thunder-god, son of Othin and Jorth (Earth) cf. particularly Harbarthsljoth and Thrymskvitha, passim. Oaths, etc.: the gods, by violating their oaths to the giant who rebuilt Asgarth, aroused the undying hatred of the giants' race, and thus the giants were among their enemies in the final battle.

27. Here the Volva turns from her memories of the past to a statement of some of Othin's own secrets in his eternal search for knowledge (stanzas 27-29). Bugge puts this stanza after stanza 29. The horn of Heimdall: the Gjallarhorn ("Shrieking Horn"), with which Heimdall, watchman of the gods, will summon them to the last battle. Till that time the horn is buried under Yggdrasil. Valfather's pledge: Othin's eye (the sun?), which he gave to the water-spirit Mimir (or Mim) in exchange for the latter's wisdom. It appears here and in stanza 29 as a drinking-vessel, from which Mimir drinks the magic mead, and from which he pours water on the ash Yggdrasil. Othin's sacrifice of his eye in order to gain knowledge of his final doom is one of the series of disasters leading up to the destruction of the gods. There were several differing versions of the story of Othin's relations with Mimir; another one, quite incompatible with this, appears in stanza 47. In the manuscripts I know and I see appear as "she knows" and "she sees" (cf. note on 21).]

p. 13

28. Alone I sat | when the Old One sought me,
The terror of gods, | and gazed in mine eyes:
"What hast thou to ask? | why comest thou hither?
Othin, I know | where thine eye is hidden."

29. I know where Othin's | eye is hidden,
Deep in the wide-famed | well of Mimir;
Mead from the pledge | of Othin each mom
Does Mimir drink: | would you know yet more?

30. Necklaces had I | and rings from Heerfather,
Wise was my speech | and my magic wisdom;
. . . . . . . . . .
Widely I saw | over all the worlds.

[28. The Hauksbok version omits all of stanzas 28-34, stanza 27 being there followed by stanzas 40 and 41. Regius indicates stanzas 28 and 29 as a single stanza. Bugge puts stanza 28 after stanza 22, as the second stanza of his reconstructed poem. The Volva here addresses Othin directly, intimating that, although he has not told her, she knows why he has come to her, and what he has already suffered in his search for knowledge regarding his doom. Her reiterated "would you know yet more?" seems to mean: "I have proved my wisdom by telling of the past and of your own secrets; is it your will that I tell likewise of the fate in store for you?" The Old One: Othin.

29. The first line, not in either manuscript, is a conjectural emendation based on Snorri's paraphrase. Bugge puts this stanza after stanza 20.

30. This is apparently the transitional stanza, in which the Volva, rewarded by Othin for her knowledge of the past (stanzas 1-29), is induced to proceed with her real prophecy (stanzas 31-66). Some editors turn the stanza into the third person, making it a narrative link. Bugge, on the other hand, puts it [fp. 14] after stanza 28 as the third stanza of the poem. No lacuna is indicated in the manuscripts, and editors have attempted various emendations. Heerfather ("Father of the Host"): Othin.]

p. 14

31. On all sides saw I | Valkyries assemble,
Ready to ride | to the ranks of the gods;
Skuld bore the shield, | and Skogul rode next,
Guth, Hild, Gondul, | and Geirskogul.
Of Herjan's maidens | the list have ye heard,
Valkyries ready | to ride o'er the earth.

32. I saw for Baldr, | the bleeding god,
The son of Othin, | his destiny set:

[31. Valkyries: these "Choosers of the Slain" (cf. stanza I, note) bring the bravest warriors killed in battle to Valhall, in order to re-enforce the gods for their final struggle. They are also called "Wish-Maidens," as the fulfillers of Othin's wishes. The conception of the supernatural warrior-maiden was presumably brought to Scandinavia in very early times from the South-Germanic races, and later it was interwoven with the likewise South-Germanic tradition of the swan-maiden. A third complication developed when the originally quite human women of the hero-legends were endowed with the qualities of both Valkyries and swan-maidens, as in the cases of Brynhild (cf. Gripisspo, introductory note), Svava (cf. Helgakvitha Hjorvarthssonar, prose after stanza 5 and note) and Sigrun (cf. Helgakvitha Hundingsbana I, 17 and note). The list of names here given may be an interpolation; a quite different list is given in Grimnismol, 36. Ranks of the gods: some editors regard the word thus translated as a specific place name. Herjan ("Leader of Hosts"): Othin. It is worth noting that the name Hild ("Warrior") is the basis of Bryn-hild ("Warrior in Mail Coat").

32. Baldr: The death of Baldr, the son of Othin and Frigg, was the first of the great disasters to the gods. The story is fully told by Snorri. Frigg had demanded of all created things, saving only the mistletoe, which she thought too weak to be worth troubling [fp. 15] about, an oath that they would not harm Baldr. Thus it came to he a sport for the gods to hurl weapons at Baldr, who, of course, was totally unharmed thereby. Loki, the trouble-maker, brought the mistletoe to Baldr's blind brother, Hoth, and guided his hand in hurling the twig. Baldr was slain, and grief came upon all the gods. Cf. Baldrs Draumar.]

p. 15

Famous and fair | in the lofty fields,
Full grown in strength | the mistletoe stood.

33. From the branch which seemed | so slender and fair
Came a harmful shaft | that Hoth should hurl;
But the brother of Baldr | was born ere long,
And one night old | fought Othin's son.
34. His hands he washed not, | his hair he combed not,
Till he bore to the bale-blaze | Baldr's foe.
But in Fensalir | did Frigg weep sore
For Valhall's need: | would you know yet more?

35. One did I see | in the wet woods bound,
A lover of ill, | and to Loki like;

[33. The lines in this and the following stanza have been combined in various ways by editors, lacunae having been freely conjectured, but the manuscript version seems clear enough. The brother of Baldr: Vali, whom Othin begot expressly to avenge Baldr's death. The day after his birth he fought and slew Hoth.

34. Frigg: Othin's wife. Some scholars have regarded her as a solar myth, calling her the sun-goddess, and pointing out that her home in Fensalir ("the sea-halls") symbolizes the daily setting of the sun beneath the ocean horizon.

35. The translation here follows the Regius version. The Hauksbok has the same final two lines, but in place of the first [fp. 16] pair has, "I know that Vali | his brother gnawed, / With his bowels then | was Loki bound." Many editors have followed this version of the whole stanza or have included these two lines, often marking them as doubtful, with the four from Regius. After the murder of Baldr, the gods took Loki and bound him to a rock with the bowels of his son Narfi, who had just been torn to pieces by Loki's other son, Vali. A serpent was fastened above Loki's head, and the venom fell upon his face. Loki's wife, Sigyn, sat by him with a basin to catch the venom, but whenever the basin was full, and she went away to empty it, then the venom fell on Loki again, till the earth shook with his struggles. "And there he lies bound till the end." Cf. Lokasenna, concluding prose.]

p. 16

By his side does Sigyn | sit, nor is glad
To see her mate: | would you know yet more?

36. From the east there pours | through poisoned vales
With swords and daggers | the river Slith.
. . . . . . . . . .
. . . . . . . . . .

37. Northward a hall | in Nithavellir
Of gold there rose | for Sindri's race;
And in Okolnir | another stood,
Where the giant Brimir | his beer-hall had.

[36. Stanzas 36-39 describe the homes of the enemies of the gods: the giants (36), the dwarfs (37), and the dead in the land of the goddess Hel (38-39). The Hauksbok version omits stanzas 36 and 37. Regius unites 36 with 37, but most editors have assumed a lacuna. Slith ("the Fearful"): a river in the giants' home. The "swords and daggers" may represent the icy cold.

37. Nithavellir ("the Dark Fields"): a home of the dwarfs. Perhaps the word should be "Nithafjoll" ("the Dark Crags"). Sindri: the great worker in gold among the dwarfs. Okolnir [fp. 17] ("the Not Cold"): possibly a volcano. Brimir: the giant (possibly Ymir) out of whose blood, according to stanza 9, the dwarfs were made; the name here appears to mean simply the leader of the dwarfs.]

p. 17

38. A hall I saw, | far from the sun,
On Nastrond it stands, | and the doors face north,
Venom drops | through the smoke-vent down,
For around the walls | do serpents wind.

39. I saw there wading | through rivers wild
Treacherous men | and murderers too,
And workers of ill | with the wives of men;
There Nithhogg sucked | the blood of the slain,
And the wolf tore men; | would you know yet more?

[38. Stanzas 38 and 39 follow stanza 43 in the Hauksbok version. Snorri quotes stanzas 39, 39, 40 and 41, though not consecutively. Nastrond ("Corpse-Strand"): the land of the dead, ruled by the goddess Hel. Here the wicked undergo tortures. Smoke vent: the phrase gives a picture of the Icelandic house, with its opening in the roof serving instead of a chimney.

39. The stanza is almost certainly in corrupt form. The third line is presumably an interpolation, and is lacking in most of the late, paper manuscripts. Some editors, however, have called lines 1-3 the remains of a full. stanza, with the fourth line lacking, and lines 4-5 the remains of another. The stanza depicts the torments of the two worst classes of criminals known to Old Norse morality--oath-breakers and murderers. Nithhogg ("the Dread Biter"): the dragon that lies beneath the ash Yggdrasil and gnaws at its roots, thus symbolizing the destructive elements in the universe; cf. Grimnismol, 32, 35. The wolf: presumably the wolf Fenrir, one of the children of Loki and the giantess Angrbotha (the others being Mithgarthsorm and the goddess Hel), who was chained by the gods with the marvelous chain Gleipnir, fashioned by a dwarf "out of six things: the [fp. 18] noise of a cat's step, the beards of women, the roots of mountains, the nerves of bears, the breath of fishes, and the spittle of birds." The chaining of Fenrir cost the god Tyr his right hand; cf. stanza 44.]

p. 18

40. The giantess old | in Ironwood sat,
In the east, and bore | the brood of Fenrir;
Among these one | in monster's guise
Was soon to steal | the sun from the sky.

41. There feeds he full | on the flesh of the dead,
And the home of the gods | he reddens with gore;
Dark grows the sun, | and in summer soon
Come mighty storms: | would you know yet more?

42. On a hill there sat, | and smote on his harp,
Eggther the joyous, | the giants' warder;
Above him the cock | in the bird-wood crowed,
Fair and red | did Fjalar stand.

[40. The Hauksbok version inserts after stanza 39 the refrain stanza (44), and puts stanzas 40 and 41 between 27 and 21. With this stanza begins the account of the final struggle itself. The giantess: her name is nowhere stated, and the only other reference to Ironwood is in Grimnismol, 39, in this same connection. The children of this giantess and the wolf Fenrir are the wolves Skoll and Hati, the first of whom steals the sun, the second the moon. Some scholars naturally see here an eclipse myth.

41. In the third line many editors omit the comma after "sun," and put one after "soon," making the two lines run: "Dark grows the sun | in summer soon, / Mighty storms--" etc. Either phenomenon in summer would be sufficiently striking.

42. In the Hauksbok version stanzas 42 and 43 stand between stanzas 44 and 38. Eggther: this giant, who seems to be the watchman of the giants, as Heimdall is that of the gods and Surt of the dwellers in the fire-world, is not mentioned elsewhere in [fp. 19] the poems. Fjalar, the cock whose crowing wakes the giants for the final struggle.]

p. 19

43. Then to the gods | crowed Gollinkambi,
He wakes the heroes | in Othin's hall;
And beneath the earth | does another crow,
The rust-red bird | at the bars of Hel.

44. Now Garm howls loud | before Gnipahellir,
The fetters will burst, | and the wolf run free;
Much do I know, | and more can see
Of the fate of the gods, | the mighty in fight.

45. Brothers shall fight | and fell each other,
And sisters' sons | shall kinship stain;

[43. Gollinkambi ("Gold-Comb"): the cock who wakes the gods and heroes, as Fjalar does the giants. The rust-red bird: the name of this bird, who wakes the people of Hel's domain, is nowhere stated.

44. This is a refrain-stanza. In Regius it appears in full only at this point, but is repeated in abbreviated form before stanzas 50 and 59. In the Hauksbok version the full stanza comes first between stanzas 35 and 42, then, in abbreviated form, it occurs four times: before stanzas 45, 50, 55, and 59. In the Hauksbok line 3 runs: "Farther I see and more can say." Garm: the dog who guards the gates of Hel's kingdom; cf. Baldrs Draumar, 2 ff., and Grimnismol, 44. Gniparhellir ("the Cliff-Cave"): the entrance to the world of the dead. The wolf: Fenrir; cf. stanza 39 and note.

45. From this point on through stanza 57 the poem is quoted by Snorri, stanza 49 alone being omitted. There has been much discussion as to the status of stanza 45. Lines 4 and 5 look like an interpolation. After line 5 the Hauksbok has a line running: "The world resounds, the witch is flying." Editors have arranged these seven lines in various ways, with lacunae freely indicated. Sisters' sons: in all Germanic countries the relations between uncle and nephew were felt to be particularly close.]

p. 20

Hard is it on earth, | with mighty whoredom;
Axe-time, sword-time, | shields are sundered,
Wind-time, wolf-time, | ere the world falls;
Nor ever shall men | each other spare.

46. Fast move the sons | of Mim, and fate
Is heard in the note | of the Gjallarhorn;
Loud blows Heimdall, | the horn is aloft,
In fear quake all | who on Hel-roads are.

47. Yggdrasil shakes, | and shiver on high
The ancient limbs, | and the giant is loose;
To the head of Mim | does Othin give heed,
But the kinsman of Surt | shall slay him soon.

[46. Regius combines the first three lines of this stanza with lines 3, 2, and I of stanza 47 as a single stanza. Line 4, not found in Regius, is introduced from the Hauksbok version, where it follows line 2 of stanza 47. The sons of Mim: the spirits of the water. On Mini (or Mimir) cf. stanza 27 and note. Gjallarhorn: the "Shrieking Horn" with which Heimdall, the watchman of the gods, calls them to the last battle.

47. In Regius lines 3, 2, and I, in that order, follow stanza 46 without separation. Line 4 is not found in Regius, but is introduced from the Hauksbok version. Yggdrasil: cf. stanza 19 and note, and Grimnismol, 29-35. The giant: Fenrir. The head of Mim: various myths were current about Mimir. This stanza refers to the story that he was sent by the gods with Hönir as a hostage to the Wanes after their war (cf. stanza 21 and note), and that the Wanes cut off his head and returned it to the gods. Othin embalmed the head, and by magic gave it the power of speech, thus making Mimir's noted wisdom always available. of course this story does not fit with that underlying the references to Mimir in stanzas 27 and 29. The kinsman of Surt: the wolf [fp. 21] Fenrir, who slays Othin in the final struggle; cf. stanza 53. Surt is the giant who rules the fire-world, Muspellsheim; cf. stanza 52.]

p. 21

48. How fare the gods? | how fare the elves?
All Jotunheim groans, | the gods are at council;
Loud roar the dwarfs | by the doors of stone,
The masters of the rocks: | would you know yet more?

49. Now Garm howls loud | before Gnipahellir,
The fetters will burst, | and the wolf run free
Much do I know, | and more can see
Of the fate of the gods, | the mighty in fight.

50. From the east comes Hrym | with shield held high;
In giant-wrath | does the serpent writhe;
O'er the waves he twists, | and the tawny eagle
Gnaws corpses screaming; | Naglfar is loose.

[48. This stanza in Regius follows stanza 51; in the Hauksbok it stands, as here, after 47. Jotunheim: the land of the giants.

49. Identical with stanza 44. In the manuscripts it is here abbreviated.

50. Hrym: the leader of the giants, who comes as the helmsman of the ship Naglfar (line 4). The serpent: Mithgarthsorm, one of the children of Loki and Angrbotha (cf. stanza 39, note). The serpent was cast into the sea, where he completely encircles the land; cf. especially Hymiskvitha, passim. The eagle: the giant Hræsvelg, who sits at the edge of heaven in the form of an eagle, and makes the winds with his wings; cf. Vafthruthnismol, 37, and Skirnismol, 27. Naglfar: the ship which was made out of dead men's nails to carry the giants to battle.]

p. 22

51. O'er the sea from the north | there sails a ship
With the people of Hel, | at the helm stands Loki;
After the wolf | do wild men follow,
And with them the brother | of Byleist goes.

52. Surt fares from the south | with the scourge of branches,
The sun of the battle-gods | shone from his sword;
The crags are sundered, | the giant-women sink,
The dead throng Hel-way, | and heaven is cloven.

53. Now comes to Hlin | yet another hurt,
When Othin fares | to fight with the wolf,
And Beli's fair slayer | seeks out Surt,
For there must fall | the joy of Frigg.

[51. North: a guess; the manuscripts have "east," but there seems to be a confusion with stanza 50, line 1. People of Hel: the manuscripts have "people of Muspell," but these came over the bridge Bifrost (the rainbow), which broke beneath them, whereas the people of Hel came in a ship steered by Loki. The wolf: Fenrir. The brother of Byleist: Loki. Of Byleist (or Byleipt) no more is known.

52. Surt: the ruler of the fire-world. The scourge of branches: fire. This is one of the relatively rare instances in the Eddic poems of the type of poetic diction which characterizes the skaldic verse.

53. Hlin: apparently another name for Frigg, Othin's wife. After losing her son Baldr, she is fated now to see Othin slain by the wolf Fenrir. Beli's slayer: the god Freyr, who killed the giant Beli with his fist; cf. Skirnismol, 16 and note. On Freyr, who belonged to the race of the Wanes, and was the brother of Freyja, see especially Skirnismol, passim. The Joy of Frigg: Othin.]

p. 23

54. Then comes Sigfather's | mighty son,
Vithar, to fight | with the foaming wolf;
In the giant's son | does he thrust his sword
Full to the heart: | his father is avenged.

55. Hither there comes | the son of Hlothyn,
The bright snake gapes | to heaven above;
. . . . . . . . . .
Against the serpent | goes Othin's son.

56. In anger smites | the warder of earth,--
Forth from their homes | must all men flee;-
Nine paces fares | the son of Fjorgyn,
And, slain by the serpent, | fearless he sinks.

[54. As quoted by Snorri the first line of this stanza runs: "Fares Othin's son | to fight with the wolf." Sigfather ("Father of Victory"): Othin. His son, Vithar, is the silent god, famed chiefly for his great shield, and his strength, which is little less than Thor's. He survives the destruction. The giant's son: Fenrir.

55. This and the following stanza are clearly in bad shape. In Regius only lines I and 4 are found, combined with stanza 56 as a single stanza. Line I does not appear in the Hauksbok version, the stanza there beginning with line 2. Snorri, in quoting these two stanzas, omits 55, 2-4, and 56, 3, making a single stanza out of 55, I, and 56, 4, 2, I, in that order. Moreover, the Hauksbok manuscript at this point is practically illegible. The lacuna (line 3) is, of course, purely conjectural, and all sorts of arrangements of the lines have been attempted by editors, Hlothyn: another name for Jorth ("Earth"), Thor's mother; his father was Othin. The snake: Mithgarthsorm; cf. stanza 5c and note. Othin's son: Thor. The fourth line in Regius reads "against the wolf," but if this line refers to Thor at all, and not to Vithar, the Hauksbok reading, "serpent," is correct.

56. The warder of earth: Thor. The son of Fjorgyn: again [fp. 24] Thor, who, after slaying the serpent, is overcome by his venomous breath, and dies. Fjorgyn appears in both a masculine and a feminine form. in the masculine 1t is a name for Othin; in the feminine, as here and in Harbarthsljoth, 56, it apparently refers to Jorth.]

p. 24

57. The sun turns black, | earth sinks in the sea,
The hot stars down | from heaven are whirled;
Fierce grows the steam | and the life-feeding flame,
Till fire leaps high | about heaven itself.

58. Now Garm howls loud | before Gnipahellir,
The fetters will burst, | and the wolf run free;
Much do I know, | and more can see
Of the fate of the gods, | the mighty in fight.

59. Now do I see | the earth anew
Rise all green | from the waves again;
The cataracts fall, | and the eagle flies,
And fish he catches | beneath the cliffs.

60. The gods in Ithavoll | meet together,
Of the terrible girdler | of earth they talk,

[57. With this stanza ends the account of the destruction.

58. Again the refrain-stanza (cf. stanza 44 and note), abbreviated in both manuscripts, as in the case of stanza 49. It is probably misplaced here.

59. Here begins the description of the new world which is to rise out of the wreck of the old one. It is on this passage that a few critics have sought to base their argument that the poem is later than the introduction of Christianity (circa 1000), but this theory has never seemed convincing (cf. introductory note).

60. The third line of this stanza is not found in Regius. Ithavoll: cf. stanza 7 and note. The girdler of earth: Mithgarthsorm: [fp. 25], who, lying in the sea, surrounded the land. The Ruler of Gods: Othin. The runes were both magic signs, generally carved on wood, and sung or spoken charms.]

p. 25

And the mighty past | they call to mind,
And the ancient runes | of the Ruler of Gods.

61. In wondrous beauty | once again
Shall the golden tables | stand mid the grass,
Which the gods had owned | in the days of old,
. . . . . . . . . .

62. Then fields unsowed | bear ripened fruit,
All ills grow better, | and Baldr comes back;
Baldr and Hoth dwell | in Hropt's battle-hall,
And the mighty gods: | would you know yet more?

63. Then Hönir wins | the prophetic wand,
. . . . . . . . . .
And the sons of the brothers | of Tveggi abide
In Vindheim now: | would you know yet more?

[61. The Hauksbok version of the first two lines runs:

"The gods shall find there, | wondrous fair,
The golden tables | amid the grass."

No lacuna (line 4) is indicated in the manuscripts. Golden tables: cf. stanza 8 and note.

62. Baldr: cf. stanza 32 and note. Baldr and his brother, Hoth, who unwittingly slew him at Loki's instigation, return together, their union being a symbol of the new age of peace. Hropt: another name for Othin. His "battle-hall" is Valhall.

63. No lacuna (line 2) indicated in the manuscripts. Hönir: cf. stanza 18 and note. In this new age he has the gift of foretelling the future. Tveggi ("The Twofold"): another name for [fp. 26] Othin. His brothers are Vili and Ve (cf. Lokasenna, 26, and note). Little is known of them, and nothing, beyond this reference, of their sons. Vindheim ("Home of the Wind"): heaven.]

p. 26 p. 27

64. More fair than the sun, | a hall I see,
Roofed with gold, | on Gimle it stands;
There shall the righteous | rulers dwell,
And happiness ever | there shall they have.

65. There comes on high, | all power to hold,
A mighty lord, | all lands he rules.
. . . . . . . . . .
. . . . . . . . . .

66. From below the dragon | dark comes forth,
Nithhogg flying | from Nithafjoll;
The bodies of men on | his wings he bears,
The serpent bright: | but now must I sink.

[64. This stanza is quoted by Snorri. Gimle: Snorri makes this the name of the hall itself, while here it appears to refer to a mountain on which the hall stands. It is the home of the happy, as opposed to another hall, not here mentioned, for the dead. Snorri's description of this second hall is based on Voluspo, 38, which he quotes, and perhaps that stanza properly belongs after 64.

65. This stanza is not found in Regius, and is probably spurious. No lacuna is indicated in the Hauksbok version, but late paper manuscripts add two lines, running:

"Rule he orders, | and rights he fixes,
Laws he ordains | that ever shall live."

The name of this new ruler is nowhere given, and of course the suggestion of Christianity is unavoidable. It is not certain, how ever, that even this stanza refers to Christianity, and if it does, it may have been interpolated long after the rest of the poem was composed.

66. This stanza, which fits so badly with the preceding ones, [fp. 27] may well have been interpolated. It has been suggested that the dragon, making a last attempt to rise, is destroyed, this event marking the end of evil in the world. But in both manuscripts the final half-line does not refer to the dragon, but, as the gender shows, to the Volva herself, who sinks into the earth; a sort of conclusion to the entire prophecy. Presumably the stanza (barring the last half-line, which was probably intended as the conclusion of the poem) belongs somewhere in the description of the great struggle. Nithhogg: the dragon at the roots of Yggdrasil; cf. stanza 39 and note. Nithafjoll ("the Dark Crags"); nowhere else mentioned. Must I: the manuscripts have "must she."]

You Are A Creator

The Creative Process in Magick[credits] by Anja Heij
Each of us creates every moment of his or her entire life by sending out thoughts, feelings, emotions, prayers or declarations into the Matrix, being the energy weavings of the universe. We can send out new thougths that might change the energy patterns, or repeat old thoughts that will (re)create more of the old energy forms, or we may be influenced by the ideas and emotions of others and help so reinforce their energy patterns. We are not only sending energy, at the same time we are receiving the energy of the thoughts and feelings of others. If their thoughts and feelings contain truth for us, we might incorporate that energy as 'our own', what means that your thoughts don't necessarily have to be your own thoughts!
To understand the creative process we need to understand the basics of it:
•The power of belief
The more you believe that what you think and feel is true, the more certainty you add to the energy you send out, and the bigger the change that it wil take form in the physical world. Also the more you think the universe will grant it you, the greater the certainty that you will receive it. Be thankful on beforehand, knowing that it is already existing and will appear in the physical world.


• The power of united souls
The more persons think, feel or pray the same thing, the bigger the amount of a certain energy capable of causing changes.


• The power of repetition.
The more often you think or feel the same thing, the more belief and certainty about it you raise in your mind, so the more powerful your sent out energy becomes. Choose the same thing over and over again.


•The power of clarity of mind.
Make sure that you know what to choose; that way you send out equal messages to the universe.


• The power of similarity
Like attracts like! You will attract that what you send out, so if your thoughts contain a lot of fear of disease for instance, you will attract disease as a magnet. If you send out thoughts of love and kindness, you will suddenly notice that unknown people smile at you and greet you.
•The power of the basic emotions love and fear. At the base of every thought or emotion (or behind the conscious thought/emotion) lies one of these two emotions.
If the basis is love, you will have ideas like: there is enough for everyone, I am good enough to ask this, the Universe will grant it me, I am thankful for life and its treasures... You will feel self-trust, self-love and self-confidence, inner peace and union with the All. A basic thought of love will add enormous power to your creative force. If the basis is fear, you will think things like: there is never enough, I won't get it, I don't deserve it, I am not good enough, I have not done enough, I will lose it again, what if it does not work�You will experience fears and worries, doubts and insecurities, and you regard yourself as separate from the infinite Source. A basic thought of fear will severely diminish your power to create.


• The power of taking responsibility.
If you take responsibility for your life than you can find the strength to make conscious changes in it. If everybody around you has done it, or fate, and you consider yourself a helpless victim, then how could you even believe that you could influence your own life in a positive way? Of course you are not personally responsible for big events like wars, earthquakes or tornadoes; these occurrences are often called upon by our group-consciousness. Also many personal issues are often created by more persons than just you. But you surely are responsible for your reactions on and decisions towards all events. Do you try to find a positive solution or do you sit down effortless in self-pity? (Discourage creates the same thing over and over).


•The power of attention.
What you give attention to will be realized. This means that the love you feel for the things you like to realize will attract them to you.
This also implies that suppression of 'bad' or 'ugly' parts of our personality only contributes to their existence. After all you have to put quite some energy in the denial of these characteristics by trying to think them away. It is much more beneficial to accept that we all have our 'good' and 'bad' qualities, and that we choose whether we want to live as a sinner or a saint. Observe 'the horrible you' without judging it, decide what kind of person you want to be, and�think and act in a new way. Mind torturers like fears, worries, anger and grief can disappear if you simply let them be, accept them without putting energy in it. The feelings you dare to confront without holding on can pass through you like clouds.


•The power of thought control.
If you notice yourself thinking something that you don't wish to think, simply consider how you want to think over that subject or person and� send out the new thought. It is like copying out a page on a computer!


•The power of not-accepting-no.
Declare your truth completely, friendly, but determined. If people argue about it simply agree that you can understand their point of view, but... repeat your truth firmly and friendly... until you get what you want. This is the famous technic of assertivity trainings known as the 'broken gramophone record'.
In fact the creative process is a big personally adapted mind-control program. You'd better control your own mind then having it done by others!

There are three levels in creating:
1. think about what you want
2.speak it out or write it down (not necessarily in the company of others, since they might diminish the belief in yourself by questioning your mental sanity)
3.act as if it is already existing, smell it, taste it, visualize it.
On the more levels you are creating, the greater the materializing force you set into motion.
Usually we start the creating process at step 1, but it can also start at step 2 (remember the occasions where you heard yourself say something and realized later how much truth you spoke?) and the quickest way is to start at step 3: act in a new way and afterwards think about it.
What you think of you create, and what you create you experience, and your experience is the basis for what you will think of next.
Enjoy creating simply for the joy of creating and remain free from expectations. How others react on your creations is their responsibility, not yours. But if you try to create for the highest good of all, you can hardly go wrong. Dare to change your mind if necessary. Don't ask for guarantees. If life is created over and over again, changing from minute to minute, how can we guarantee anything except that life will be life? If you don't like a certain outcome, know that you are a magician and change it!

Ullr

In early Germanic paganism, *Wulþuz ("glory"; Old Norse Ullr) appears to have been a major god, or an epithet of an important god, in prehistoric times. The term wolþu- "glory", possibly in reference to the god, is attested on the 3rd century Thorsberg chape (as owlþu-), but medieval Icelandic sources have only sparse material on Old Norse Ullr.
The Old English cognate wuldor means "glory" but is not used as a proper name, although it figures frequently in kennings for the Christian God such as wuldres cyning "king of glory", wuldorfæder "glory-father" or wuldor alwealda "glorious all-ruler".
The medieval Norse word was Latinized as Ollerus. The Modern Icelandic form is Ullur. In the mainland Scandinavian languages the modern form is Ull.
Nowadays Ullr is known as the snow god among modern ski culture.
Contents [show]













[edit] Archaeological record [edit] Thorsberg chape Main article: Thorsberg chape The Thorsberg chape (a metal piece belonging to a scabbard found in the Thorsberg moor) bears an Elder Futhark inscription, one of the earliest known altogether, dating to roughly AD 200.
owlþuþewaz / niwajmariz
The first element owlþu, for wolþu-, means "glory", "glorious one", Old Norse Ullr, Old English wuldor. The second element, -þewaz, means "slave, servant". The whole compound is a personal name or title, "servant of the glorious one", "servant/priest of Ullr". Niwajmariz means "well-honored".
[edit] Lilla Ullevi In Lilla Ullevi ("little shrine of Ullr"[1]) north of Stockholm archaeologists excavated during 2007 the site of a religious worshiping ground for Ullr (from 500 to 800 AD).[1] [2] The well-preserved state of the shrine may be unique in Scandinavia: it was shaped like a platform with two "arms" of rocks having four erected poles in front of it where there was probably a wooden platform.[1] Moreover, the archaeologists found 65 "amulet rings" in the area; rings are reported to have been used when people swore oaths.[1] They may be the rings of Ullr[2] that are referred to in the eddic poem Atlakviða.
[edit] Gesta Danorum Ollerus traverses the sea on his magic bone. 16th century woodcut In Saxo Grammaticus' 12th century work Gesta Danorum, where gods appear euhemerized, Ollerus is described as a cunning wizard with magical means of transportation:
Fama est, illum adeo praestigiarum usu calluisse, ut ad traicienda maria osse, quod diris carminibus obsignavisset, navigii loco uteretur nec eo segnius quam remigio praeiecta aquarum obstacula superaret. [1] The story goes that he was such a cunning wizard that he used a certain bone, which he had marked with awful spells, wherewith to cross the seas, instead of a vessel; and that by this bone he passed over the waters that barred his way as quickly as by rowing.– Elton's translation
When Odin was exiled, Ollerus was chosen to take his place. Ollerus ruled under the name Odin for ten years until the true Odin was called back, whereupon Ollerus retired to Sweden where he was slain by Danes.
[edit] Poetic Edda This illustration from an 18th century Icelandic manuscript shows Ullr on his skis and with his bow. Ullr is mentioned in the poem Grímnismál where the homes of individual gods are recounted.
Ýdalir heita þar er Ullr hefir sér of görva sali. Ydalir it is called, where Ullr has himself a dwelling made.– Thorpe's translation
The name Ýdalir, meaning "yew dales", is not otherwise attested. The yew was an important material in the making of bows, and the word ýr, "yew", is often used metonymically to refer to bows. It seems likely that the name Ýdalir is connected with the idea of Ullr as a bow-god.
Another strophe in Grímnismál also mentions Ullr.
Ullar hylli hefr ok allra goða hverr er tekr fyrstr á funa, því at opnir heimar verða of ása sonum, þá er hefja af hvera. Ullr’s and all the gods’ favour shall have, whoever first shall look to the fire; for open will the dwelling be, to the Æsir's sons, when the kettles are lifted off.– Thorpe's translation
The strophe is obscure but may refer to some sort of religious ceremony. It seems to indicate Ullr as an important god.
The last reference to Ullr in the Poetic Edda is found in Atlakviða:
Svá gangi þér, Atli, sem þú við Gunnar áttir eiða oft of svarða ok ár of nefnda, at sól inni suðrhöllu ok at Sigtýs bergi, hölkvi hvílbeðjar ok at hringi Ullar. So be it with thee, Atli! as toward Gunnar thou hast held the oft-sworn oaths, formerly taken - by the southward verging sun, and by Sigtý’s hill, the secluded bed of rest, and by Ullr’s ring.– Thorpe's translation
Both Atlakviða and Grímnismál are often considered to be among the oldest extant Eddic poems. It may not be a coincidence that they are the only ones to refer to Ullr. Again we seem to find Ullr associated with some sort of ceremony, this time that of swearing an oath by a ring, a practice associated with Thor in later sources. During an excavation in 2007, of a Vendel era shrine for Ullr north of Stockholm, many symbolic rings were discovered and which are considered to represent Ullr's ring (see the archaeology section below).[2]
[edit] Prose Edda In chapter 31 of Gylfaginning in the Prose Edda, written in the 13th century by Snorri Sturluson, Ullr is referred to as a son of Sif (with a father unrecorded in surviving sources) and as a stepson of Sif's husband; the major Germanic god Thor:
Ullr heitir einn, sonr Sifjar, stjúpsonr Þórs. Hann er bogmaðr svá góðr ok skíðfœrr svá at engi má við hann keppask. Hann er ok fagr álitum ok hefir hermanns atgervi. Á hann er ok gott at heita í einvígi. [2] Ullr, Sif's son and Thór's stepson, is one [too]. He is such a good archer and ski-runner that no one can rival him. He is beautiful to look at as well and he has all the characteristics of a warrior. It is also good to call on him in duels.– Young's translation
In Skáldskaparmál, the second part of the Prose Edda, Snorri mentions Ullr again in a discussion of kennings. Snorri informs his readers that Ullr can be called ski-god, bow-god, hunting-god and shield-god. In turn a shield can be called Ullr's ship. Despite these tantalising tidbits Snorri relates no myths about Ullr. It seems likely that he didn't know any, the god having faded from memory.
[edit] Skaldic poetry Snorri's note that a shield can be called Ullr's ship is borne out by surviving skaldic poetry with kennings such as askr Ullar, far Ullar and kjóll Ullar all meaning Ullr's ship and referring to shields. While the origin of this kenning is unknown it could be connected with the identity of Ullr as a ski-god. Early skis, or perhaps sleds, might have been reminiscent of shields. A late Icelandic composition, Laufás-Edda, offers the prosaic explanation that Ullr's ship was called Skjöldr, "Shield".
The name of Ullr is also common in warrior kennings, where it is used as other god names are.
Ullr brands – Ullr of sword – warrior rand-Ullr – shield-Ullr – warrior Ullr almsíma – Ullr of bowstring – warrior [3] Three skaldic poems, Þórsdrápa, Haustlöng and a fragment by Eysteinn Valdason, refer to Thor as Ullr's stepfather, confirming Snorri's information.
[edit] Etymology The coat of arms of Ullensaker displays Ullr as a charge. The name Ullr is probably descended from the same word as Old English wuldor and the Gothic wulþus, meaning "glory". The reconstructed Proto-Germanic form is *Wulþuz.
Ullr's name appears in several important Norwegian and Swedish place names (but not in Denmark or in Iceland). This indicate that Ullr had at some point a religious importance in Scandinavia that is greater than what is immediately apparent from the scant surviving textual references.
[edit] Toponymy Norway
Ullarhváll ("Ullr's hill") - name of an old farm in Oslo.
Ullarnes ("Ullr's headland") - name of an old farm in Rennesøy.
Ullarvin ("Ullr's meadow") - name of four old farms in Hole Oslo, Ullensaker and Øvre Eiker.
Ullarøy ("Ullr's island") - name of four old farms in Skjeberg, Spind, Sør-Odal and Vestre Moland.
Ullinsakr ("Ullin's field") - name of two old farms in Hemsedal and Torpa (old church site).
Ullinshof ("Ullin's temple") - name of three old farms in Nes, Hedmark (old church site), Nes, Akershus and Ullensaker (old church site).
Ullinsvangr ("Ullr's field") - name of an old farm in Ullensvang (old church site).
Ullinsvin ("Ullin's meadow") - name of an old farm in Vågå (old church site).
(For a possible nickname *Ringir for Ullr see under the name Ringsaker.)
Sweden
Ulleråker ("Ullr's field") Uppland
Ultuna ("Ullr's town") Uppland
Ullared ("Ull's clearing?") Halland
Ullevi ("Ullr's sanctuary") Västergötland
Ullvi ("Ullr's sanctuary") Västmanland
Ullene ("Ullr's meadow") Västergötland
[edit] Rydberg's theories In Viktor Rydberg's idiosyncratic Teutonic Mythology Ullr is the son of Sif and Egill-Örvandill, half-brother of Svipdagr-Óðr, nephew of Völundr and a cousin of Skaði. His father, Egill, was the greatest archer in the mythology, and Ullr follows in his father's footsteps. Ullr helped Svipdagr-Eiríkr rescue Freyja from the giants. He also ruled over the Vanir when they held Ásgarðr during the war between the Vanir and the Æsir.
While most of Rydberg's theories are dismissed as fanciful by modern scholars his idea that Ullr is connected with the elves of Völundarkviða is not absurd. Both seem associated with skiing and hunting and since Ullr's father is not identified as one of the Æsir he may have been of another race.
[edit] See also Wikimedia Commons has media related to: Ullr
Skaði
Coat of arms of Ullensaker
[edit] Notes 1.^ a b c d Ullberg, Sara (December 13, 2007). "Kultplats helgad åt guden Ull hittad i Upplands Bro". Dagens Nyheter. Retrieved 2008-02-29.
2.^ a b c A presentation on Swedish state television, channel 1.
[edit] References Eysteinn Björnsson (ed.) (2005). Snorra-Edda: Formáli & Gylfaginning : Textar fjögurra meginhandrita.
Eysteinn Björnsson (2001). Lexicon of Kennings: Domain of Battle.
Eysteinn Björnsson. Eysteinn Valdason: From a Thor poem.
Finnur Jónsson. Lexicon Poeticum, "Ullr". 1931. S. L. Møllers Bogtrykkeri, København. Entry available online at [4].
Jón Helgason (Ed.). (1955). Eddadigte (3 vols.). Copenhagen: Munksgaard.
Nesten, H. L. (ed.) (1949). Ullensaker - en bygdebok, v. II. Jessheim trykkeri.
Rydberg, Viktor Undersökningar i Germanisk Mythologi, 2 volumes (1886–1889) Volume 1 (1886), translated as "Teutonic Mythology" (1889), Rasmus B. Anderson. London: Swan Sonnenschein & Co. Reprinted 2001, Elibron Classics. ISBN 1-4021-9391-2. Reprinted 2004, Kessinger Publishing Company. ISBN 0-7661-8891-4. Volume 2 (1889), translated as "Viktor Rydberg's Investigations into Germanic Mythology, Part 1: Germanic Mythology. William P. Reaves, iUniverse, 2004, and Part 2: Indo-European Mythology. William P. Reaves, iUniverse, 2008.
Saxo Grammaticus, Gesta Danorum, Books I-IX, translated to English by Oliver Elton 1905.
Saxo Grammaticus, Gesta Danorum, from the Royal Library in Copenhagen, Danish and Latin.
Snorri Sturluson ; translated by Jean I. Young (1964). The Prose Edda : Tales from Norse mythology. Berkeley: University of California Press. ISBN 0-520-01231-3.
Thorpe, Benjamin. (Trans.). (1866). Edda Sæmundar Hinns Froða: The Edda Of Sæmund The Learned. (2 vols.) London: Trübner & Co. 1866. (HTML version available at Northvegr: Lore: Poetic Edda - Thorpe Trans.)
[hide] v • d • e Norse mythology and paganism

Deities,
heroes,
and figures Æsir Baldr ·Bragi ·Forseti ·Dellingr ·Freyr ·Heimdallr ·Hermóðr ·Höðr ·Hœnir ·Lóðurr ·Loki ·Meili ·Mímir ·Móði and Magni ·Njörðr ·Odin ·Óðr ·Thor ·Týr ·Ullr ·Váli ·Víðarr ·Vili and Vé

Ásynjur Bil ·Eir ·Freyja ·Frigg ·Fulla ·Gerðr ·Gefjon ·Gná ·Hlín ·Ilmr ·Iðunn ·Irpa ·Jörð ·Lofn ·Nanna ·Njörun ·Rán ·Rindr ·Sága ·Sif ·Sigyn · Sjöfn ·Skaði ·Snotra ·Sól ·Syn ·Þorgerðr Hölgabrúðr ·Þrúðr ·Vár ·Vör

Others Ask and Embla · Dís (Norns · Valkyries) · Dwarves · Einherjar · Elves (Light elves · Dark elves) · Fenrir · Hel · Jörmungandr · Jötunn · Sigurd · Surtr · Völundr


Locations Asgard · Bifröst · Fólkvangr · Ginnungagap · Hel · Jötunheimr · Midgard · Múspellsheimr · Niflheim · Valhalla · Vígríðr · Wells (Mímisbrunnr · Hvergelmir · Urðarbrunnr) · Yggdrasil

Events Æsir–Vanir War‎ ·Fimbulvetr ·Ragnarök

Sources Gesta Danorum ·Poetic Edda ·Prose Edda ·Runestones ·Sagas ·Tyrfing Cycle ·Völsung Cycle ·Old Norse language ·Orthography ·Later influence

Society Blót ·Félag ·Germanic calendar ·Heiti ·Hörgr ·Kenning ·Mead hall ·Nīþ ·Norse pagan worship ·Numbers · Runic calendar · Seiðr ·Skald ·Viking Age ·Völva

Origins Germanic paganism ·Proto-Indo-European religion

See also Norse gods ·Mythological Norse people, items and places ·Ásatrú

Categories: Hunting gods | Æsir

Sieg Rune

SIEG RUNE, SOWELO SOWILO, RUNOLOGY, ADOLF HITLER, GERMAN RUNES, SYMBOLOGIST DR. REX CURRY

Pledge of Allegiance in SHOCKING images & more at http://rexcurry.net/book1a1contents-pledge.html
For fascinating information about symbolism see http://rexcurry.net/book1a1contents-swastika.html
Hear audio on worldwide radio at http://rexcurry.net/audio-rex-curry-podcast-radio.html
Fan Mail http://rexcurry.net/pledge_heart.html


Sieg Rune http://rexcurry.net/swastika3b.jpg


Swastika Secrets




Although the swastika was an ancient symbol for good luck in India, that is not why it was used by the Nazis. The swastika changed from a good-luck symbol for "well-being," to a bad-luck symbol for "socialism." http://rexcurry.net/bookchapter4a1a.html

The Nazi symbol was a "Hakenkreuz," not a "swastika." Hakenkreuz means "hooked cross."


RexCurry.net made the astounding historical announcement that the swastika was sometimes used to represent overlapping "S" letters for "socialism" under German National Socialists. It is the site that changed the way people think about the swastika. It archives the work of the cryptologist Dr. Rex Curry (author of "Swastika Secrets"). http://rexcurry.net/book1a1contents-swastika.html

Some critics make the absurd argument that during the 25 year existence of the horrid Party no Nazi noticed the "S" shapes nor attached any meaning (nor anyone in the SS Division). People forget that "Nazi" means "National Socialist German Workers' Party." They also ignore the fact that the Party leader was an artist.
http://rexcurry.net/swastikanews.html

Under the name of "Sig rune", the s-rune played a certain role in symbolism under German Socialism, most notably in the badge of the Schutzstaffel (SS) and in the crossed S-symbols of the swastika for "socialism" under the National Socialist German Workers Party. http://rexcurry.net/swastika3swastika.jpg

The SS Sig Runes design was created when its designer noticed the similarity to the initials of the SS and the similarity to the crossed-S symbolism of the swastika used as the trademark for the National Socialist German Workers Party. The runes were quickly adopted as the insignia of the Schutzstaffel and became one of the most commonly used forms of SS unit insignia.

Wikipedia is announcing the amazing discoveries by the noted symbologist Dr. Rex Curry concerning Sig runes. Dr. Curry's research about the S-symbolism ranks at the top of internet searches and much higher than many wikipedia references. Recent articles at opinioneditorials.com report on the many links to Dr. Curry's research and discoveries on Wikipedia. Even Wikipedia founder Jimbo Wales has publicly noted Dr. Curry's influence on Wikipedia. Some Wikipedia writers use Dr. Curry's work without attribution in apparent attempts to bolster their own credibility. Another problem is that Wikipedia is a glorified anonymous bulletin board and it changes by the millisecond, often at the hands of deliberate vandals and even neo-nazis.

See the youtube video for more information http://www.youtube.com/watch?v=BssWWZ3XEe4

See more graphic examples of the swastika myth debunked with posters from 1933-1945 at http://rexcurry.net/socialism-posters/posters2.html and with pre-1933 National Socialist posters at http://rexcurry.net/socialist-propaganda/posters1.html

See the swastika myth debunked with German medals at http://rexcurry.net/socialism/germany.html and http://rexcurry.net/swastikacross.html and with flags & banners at http://rexcurry.net/swastikaflags.html


Each time anyone uses the word “swastika” in regard to Nazism, he repeats a lie designed to cover-up for socialism and for the symbol’s meaning in the Nazi Party. He reinforces the swastika myth. He also slanders the swastika. As the Asian News headline said "Save our Swastika."

The Hakenkreuz was related to the exclamation "Sieg Heil!" (Hail to Victory) in that the symbol meant "Victory to Socialism" or "Hail to Socialist Victory" in the words of the monstrous leader of the National Socialist German Workers' Party in his original words in his book "Mein Kampf" (more below).


THE TRIO OF MYTHS


The swastika myth is one of a trio of socialist myths. Three terms are commonly used to cover up socialist horrors: “Swastika” and “Nazi” and “Roman Salute.” RexCurry.net exposed the swastika myth, after exposing the “Roman salute” myth.

The salute myth held that the Nazi salute was from ancient Rome. The myth was refuted by the historic discovery that the salute of the National Socialist German Workers' Party (Nazis) came from a socialist in the USA who used the military salute as part of the original pledge of allegiance. http://rexcurry.net/pledgesalute.html

RexCurry.net also exposed the “Nazi” cover-up. Many people use the word “Nazi” to cover-up for socialism by hiding the actual name of the horrid party: the National Socialist German Workers’ Party. The practice is so widespread that most people who use the word “Nazi” are ignorant of what the abbreviation abbreviates. http://rexcurry.net/mediacover.html
and http://rexcurry.net/swastikamedia.html
and http://rexcurry.net/swastikaweb.html

Nazis always referred to themselves as "National Socialists" and never as "Nazis" and they always used the word "hakenkreuz" and not "swastika."

The hakenkreuz symbolism was suppressed for the same reason that the word "Nazi" was obscured by socialists to hide its meaning: Socialism.

Today, most people would never make the connection between the swastika's "S" shapes and "socialism" because most people do not know that the Nazis were the National Socialist German Workers' Party. http://rexcurry.net/swastikaweb.html

The ignorance is being combatted by the “Not Say Nazi” movement among people who always use the full name of the party, and who eschew the overused shorthand. http://rexcurry.net/swastikastop.html

It has also led to the "Not Say Swastika" movement among people who substitute the word "hakenkreuz" or "hooked cross" to combat ignorance and the mistranslation.

The cover-up hid the role of American socialists who promoted the straight-arm salute inside the USA in 1892 in the original pledge of allegiance to the flag (the origin of the Nazi salute), daily robotic pledges of allegiance in military formation, socialized schools, military socialism within government schools, and the creation of "industrial armies" (a Bellamy phrase). http://rexcurry.net/pledgesalute.html

Societal amnesia about the swastika was caused by socialists to cover-up the socialist Wholecaust (of which the Holocaust was part): 62 million slaughtered by the Union of Soviet Socialist Republics; 35 million by the Peoples' Republic of China; 21 million by the National Socialist German Workers' Party. Most people are ignorant of the fact that the death toll of the National Socialist German Workers' Party was exceeded twice, and also by other socialists. http://rexcurry.net/nazi-ussr.html

The amnesia worsened because, even though the Union of Soviet Socialist Republics was allied with the National Socialist German Workers' Party in 1939 upon both parties' invasion of Poland in WWII (in a written pact to divide up Europe), the two socialist groups broke and the USA became allied with the most murderous government of all time, the USSR. The lies changed and the USSR was suddenly "a good socialist ally" and the National Socialist German Workers' Party was exclusively "bad Nazis" and never referred to by its socialist name and its once-obvious socialist swastika symbolism.

The National Socialist German Workers’ Party began in 1920 (with electoral breakthroughs in 1930 and dictatorship in 1933) and ended in 1945.

No one disputes that the swastika is a symbol of socialism in that it is a symbol of the National Socialist German Workers' Party.

Modern socialists make absurd arguments that for 25 years no one in the National Socialist German Workers' Party ever noticed the swastika's "S" shapes nor attached any meaning to them, even though the Party was known for fanaticism about its own terms, symbols, and mythology.

The absurdity of the socialist argument is shown by other double-S symbols of National Socialists. The double "S" is used side-by-side as a symbol of the "SS" division of the National Socialist German Workers' Party and for other words beginning with the letter "S" (see graphic illustrations).

Anyone who asks "How is it shown that the hakenkreuz is overlapping 'S' shapes for alphabetic symbolism for the National Socialist German Workers Party?" should be asked "How is it shown that the side-by-side 'S' shapes are alphabetic symbolism for the SS Divison (Schutzstaffel)?" The explanation is similar.

The "lightning-bolt" symbols are also known as "sig runes" (a letter of an ancient Germanic alphabet shown below) which was used as a letter "S." The swastika is a double sig rune, but it is overlapping and not side-by-side (as in the "SS" division).

An internet image search for "double sig rune" or "sig rune" or "sieg rune" or "sowilo" provides more examples.

Additional support comes from John Toland’s lengthy book “Adolf Hitler: The Definitive Biography.” Toland asserts that when the leader of the National Socialist German Workers’ Party adopted the swastika, it was already in use as a symbol for another socialist group, a fact known by Hitler when selecting the swastika. Based on Toland's book and other sources, there is no reason to believe that the leader of the National Socialist German Workers' Party was even aware of any meaning for the swastika other than as a symbol of an existing socialist group. There is no evidence anywhere that he was aware of any sanskrit origin or meaning for the swastika. That angle is all built on myth.

Although the swastika was an ancient symbol, one of the reasons that it was chosen and/or maintained
by the National Socialist German Workers' Party is because it resembles two "S" letters for "Socialism." It also was used in graphic art as an "N" letter overlapping an "S" letter for "National Socialist."

It started in 1919, when Hitler joined the German Workers' Party, a socialist group. The group sought a new name that would attract socialists in other groups. Other German socialist groups used terms like “National” and “Socialist” in their titles, and the German Workers' Party adopted “National Socialist German Workers’ Party.”

The swastika acquired the same meaning as the group's new name. Graphic art illustrates the symbolism at http://rexcurry.net/swastika-union.html It symbolized socialists joining together as the National Socialist German Workers' Party. The intertwined letter “S” shapes represent “Socialists” unified, or "Socialist Solidarity" and the victory of the National Socialist German Workers' Party bringing socialists together in one large group.

A fan of RexCurry.net writes "....the sieg rune is an ancient symbol of victory that Hitler stole from scandinavian mythology to symbolize the victory of the NSDAP (the National Socialistiche Deutsche Arbeiter Partei ). The word 'Sieg' literally means 'victory' in German. (or segerruna as it's called in Swedish)."

And the sieg rune also corresponds with the letter 's' in the ancient alphabet. That provides more support for the swastika as overlapping "S" letters for "Socialistiche" (Socialist) and "Sieg" (victory).














ANCIENT GERMAN RUNES


Additional support comes from John Toland’s lengthy book “Adolf Hitler: The Definitive Biography.” On page 86 Toland writes “Drexler [Anton Drexler] suggested calling their group the German Socialist Party (the same name of a similarly motivated party founded a year earlier [1916?] in Bohemia [Czeckoslovakia], whose emblem incidentally, was the swastika).

Toland asserts that when the leader of the National Socialist German Workers’ Party adopted the swastika, it was already in use as a symbol for a socialist group, a fact known by Hitler when selecting the symbol.

Toland provides no footnote or reference for his claim, and it is unfortunate that Toland died in 2004 and cannot be asked for details about the earlier Party’s use of the swastika.

On page 105 Toland writes "Finally, a dentist from Starnberg submitted a flag which had been used at the foundiing meeting of his own party local: a swastika against a black-white-red background."

Another entry in Toland’s book (p 183) makes reference to Hans Knirsch, founder of the National Socialist Workers Party in Czeckoslovakia also known as the Sudetendeutsche National Sozialistische Partei or Sudeten-German National Socialist Party.

If the swastika was a symbol of the Sudetendeutsche National Sozialistische Partei, then it provides another interpretation for the swastika's two overlapping "S" letters: "Sudeten Socialism" or even "Southern Socialism." The word "Sudeten" came to mean "Southern" for many Germans, even though the original etymology is unclear.

The German Army marched into the Sudetenland on 1st October, 1938. Before that date (on 29th September, 1938), Adolf Hitler, Neville Chamberlain, Edouard Daladier and Benito Mussolini signed the Munich Agreement which transferred the Sudetenland to Germany. When Eduard Benes, Czechoslovakia's head of state, protested at this decision, Neville Chamberlain told him that Britain would be unwilling to go to war over the issue of the Sudetenland. Neville Chamberlain and Edouard Daladier agreed that Germany could have the Sudetenland because they were desperate to avoid war, and anxious to avoid an alliance with Joseph Stalin and the Union of Soviet Socialist Republics. In return, Hitler promised not to make any further territorial demands in Europe.

On August 23, 1939, the Union of Soviet Socialist Republics formed an alliance with the National Socialist German Workers' Party to invade Poland and divide up Europe. The National Socialist German Workers’ Party invaded Poland first (Sept. 1, 1939), followed shortly thereafter (Sept. 17) by the Union of Soviet Socialist Republics. In that partnership, the Union of Soviet Socialist Republics slaughtered more people in Poland than did the National Socialist German Workers' Party.

The written partnership partitioned not only Poland (along the line of the Vistula) but much of Eastern Europe. The Union of Soviet Socialist Republics took Finland, Estonia, Latvia, and Bessarabia; the National Socialist German Workers’ Party took everything to the West of these regions, including Lithuania. Each was to ask the other no questions about the disposition of its own ''sphere of interest." This alliance was coupled with a trade treaty and arrangements for large-scale exchange of raw materials and armaments.

On September 28, 1939 the Boundary and Friendship Treaty between the Union of Soviet Socialist Republics and the National Socialist German Workers Party was supplemented by secret protocols to amend the secret protocols of Aug 23rd. Among other things Lithuania was reassigned to the Soviet sphere of influence. Poland’s partition line was moved eastwards from the Vistula line to the line of the Bug. Germany kept a small part of south-west Lithuania, the Uznemune region. A separate Soviet mutual defense pact was signed with Estonia that allowed 25,000 Soviet troops to be stationed there.

The origin of the National Socialist GermanWorkers Party involved Hans Knirsch (September 14, 1877 - December 6, 1933), a Moravian activist for Austrian National Socialism. After the breakup of the Austrian Hungarian Empire, Knirsch led the original mother party in Czechoslovakia, at that time in Bohemia called the Sudeten German National Socialist Party. Knirsch, with Rudolf Jung and Hans Krebs, was one of the original core of National Socialists that remained in the National Socialist German Workers’ Party after 1933.

The Sudetendeutsche Nationalsozialistische Partei or Sudeten-German National Socialist Party was created when the new state of Czechoslovakia outlawed the DNSAP, the "German National Socialist Workers Party". At the end of WWI, the Austro-Hungarian Empire broke up into its particular nation states and the new Czech dominated government considered the Pan-German party to be offensive. The Sudeten Germans created the German Workers Parties (DAP's) that developed under the old empire in Bohemia and Moravia and they originated Austrian National Socialism. Hans Knirsch was their leader from 1918 to 1933, when he was succeeded by Konrad Henlein.

Knirsch was involved with Franko Stein of Eger (Cheb) and Ludwig Vogel of Brüx, who organized the Deutschnationaler Arbeiterbund (German National Workers' League) in 1893. In 1899, Stein was able to convene a workers' congress in Eger and promulgated a 25-point program. In Aussig, on November 15, 1903, they reorganized with the new name of "Deutsche Arbeiterpartei in Österreich" (DAP) - the "German Workers' Party in Austria." At other party congresses, Hans Knirsch also proposed a name change to "Nationalsozialistische" (National-Socialist) or "Deutsch" (German) Workers' Party. Thus, before WWI, Knirsch was unsuccessful in getting the DAP to add the words "National Socialist" to their name.

The National Socialist Program (also known as the 25-point program) was copied later by the National Socialist German Workers’ Party. It was first formulated in Vienna, at a German Workers’ Party congress, and was brought to Munich by Rudolf Jung, who was deported from Czechoslovakia. Josef Pfitzner, a Sudetenland author, stated "the synthesis of the two great dynamic powers of the century, of the socialist and national idea, had been perfected in the German borderlands [i.e. Sudetenland] which thus were far ahead of their motherland."

Czeckoslovakia and Austria did not exist as separate countries when the program was written. They existed under the Austro-Hungarian Empire. The programs of the Sudetenland and Austrian National Socialists developed under the Habsburg monarchy, in a single country at that time. Different German worker parties developed in Vienna, Aussig, and Eger. Hitler and many of his cohorts were not involved in the creation of the original National Socialist programs.

Toland also notes that the swastika was long a symbol of the Teutonic Knights and had been used by Lanz Von Liebenfels, the Thule Society and a number of Free Corps units before it took on it socialist symbolism.

Anton Drexler (June 13, 1884 - February 24, 1942) was a Munich locksmith and member of the völkisch agitators who, together with journalist Karl Harrer, founded the German Workers' Party (DAP) in 1919. The name of the party was changed to the National Socialist German Workers' Party (NSDAP) early in 1920. Drexler was also a member of a völkisch political club for affluent members of Munich society known as the Thule Society.

The Germanenorden was a group in Germany early in the 20th century. Formed in 1912, the order, whose symbol was a swastika. It taught to its initiates socialist ideologies. Some people theorize that the Deutsche Arbeiter-Partei (later the National Socialist German Workers’ Party (Nazis)) became a political front for the group, because the group reflected many ideas of the party, including the swastika symbol. The Thule Society had similar ideas and symbols and was closely linked.


*******************************


One argument claims that the swastika was chosen due to German myths or confusion about Indo-Aryan or Indo-Iranian heritage. There is no support for that argument. But if that argument is correct then it supports the double-S for "socialism." If Nazis used the swastika to claim an Indo-Aryan heritage, then they saw that heritage evidenced in ancient Germanic runes for the letter "S" and for their support of socialism.

As an even earlier symbol in Sanskrit, the swastika means "all is all" which eerily supports a symbol for totalitarian socialism.

The swastika has also been interpreted as "good luck," or literally "it is good" (Sanskrit is the oldest extant Indo-Aryan language retained in India) and that fit the National Socialist view of merging all socialist groups into one large organization.

In ancient times, the symbol might have also represented the sun or a wheel, thus giving rise to the modern terms "socialist sun" and "wheel of socialism" and the "circle of socialism" for the swastika of socialism.

If the swastika had any "Aryan" etymology to Nazis it was in the dictionary's second meaning: "noble" or "high rank." They used it to mean a "master race" or "noble class" or "ruling class." That ties into the swastika as a "superman" emblem for the cockamamy "super socialist man." That utopian totalitarianism is consistent with the book "Looking Backward" by Bellamy and with other totalitarian socialist societies: the Union of Soviet Socialist Republics (62 million dead) and the Peoples' Republic of China (35 million dead).

For National Socialists, "Aryan" meant the people they liked or, in other words, the people that they didn't hate.

Aryan is an English word derived from Sanskrit term “arya,” meaning “high rank” (adj.), "noble" (n) + an. The word “swastika” is also from Sanskrit. It refers to a speaker of the languages ancestral to the Indo-Aryan or the Indo-Iranian languages. The term “Iranian” is related to the word “Aryan.” Imagine the word "Aryan" as "Aran" to see the similarity to "Iran" (Persia).
Aryan is an adjective to the root *ar-, originally meaning 'to assemble', possibly with positive overtones of "accomplished, skillful". *aryo- as the name of a people, the "Aryans", is only attested in India and Persia, but the root is well known from other languages in the Indo-European world, e.g. the aristoi, the "most noble," of Greece, (cf. Aristotle, aristocracy, aristocrat) and possibly Éire, the Irish name of Ireland (although this is not commonly accepted). The original meaning of the root, pertaining to skillful assembly, union, confederacy, may be perceived, for example in Latin ars "art" and ordo "order" or in Greek harma "chariot". Also see “arch” a combining form used to create nouns that denote individuals or institutions directing or having authority over others of their class (archbishop; archdiocese; archangel); also meaning “principal” (archenemy, archrival) or “prototypical” and thus exemplary or extreme (archconservative), also compare architect, archetype.

The leader of the National Socialist GermanWorkers Party had this to say about the swastika (in Mein Kampf):

"I myself was always for keeping the old colours, not only because I, as a soldier, regarded them as my most sacred possession, but because in their aesthetic effect, they conformed more than anything else to my personal taste. Accordingly I had to discard all the innumerable suggestions and designs which had been proposed for the new movement, among which were many that had incorporated the swastika into the old colours. I, as leader, was unwilling to make public my own design, as it was possible that someone else could come forward with a design just as good, if not better, than my own. As a matter of fact, a dental surgeon from Starnberg submitted a good design very similar to mine, with only one mistake, in that his swastika with curved corners was set upon a white background.

After innumerable trials I decided upon a final form – a flag of red material with a white disc bearing in its centre a black swastika. After many trials I obtained the correct proportions between the dimensions of the flag and of the white central disc, as well as that of the swastika. And this is how it has remained ever since.

At the same time we immediately ordered the corresponding armlets for our squad of men who kept order at meetings, armlets of red material, a central white disc with the black swastika upon it. Herr Füss, a Munich goldsmith, supplied the first practical and permanent design.

The new flag appeared in public in the midsummer of 1920. It suited our movement admirably, both being new and young. Not a soul had seen this flag before; its effect at that time was something akin to that of a blazing torch. We ourselves experienced almost a boyish delight when one of the ladies of the party who had been entrusted with the making of the flag finally handed it over to us. And a few months later those of us in Munich were in possession of six of these flags. The steadily increasing strength of our hall guards was a main factor in popularizing the symbol.

And indeed a symbol it proved to be.

Not only because it incorporated those revered colours expressive of our homage to the glorious past and which once brought so much honour to the German nation, but this symbol was also an eloquent expression of the will behind the movement. We National Socialists regarded our flag as being the embodiment of our party programme. The red expressed the social thought underlying the movement. White the national thought. And the swastika signified the mission allotted to us – the struggle for the victory of Aryan mankind and at the same time the triumph of the ideal of creative work......

Two years later, when our squad of hall guards had long since grown into storm detachments, it seemed necessary to give this defensive organization of a young Weltanschhauung a particular symbol of victory, namely a Standard. I also designed this and entrusted the execution of it to an old party comrade, Herr Gahr, who was a goldsmith. Ever since that time this Standard has been the distinctive token of the National Socialist struggle.


The above in the German language of Mein Kampf
{556 Die nationalsozialistische Flagge}

Entwurf an die Öffentlichkeit treten, da es ja möglich war, daß ein anderer einen ebenso guten oder vielleicht auch besseren bringen würde. Tatsächlich hat ein Zahnarzt aus Starnberg auch einen gar nicht schlechten Entwurf geliefert, der übrigens dem meinen ziemlich nahekam, nur den einen Fehler hatte, daß das Hakenkreuz mit gebogenen Haken in eine weiße Scheibe hineinkomponiert war.

Ich selbst hatte unterdes nach unzähligen Versuchen eine endgültige Form niedergelegt: eine Fahne aus rotem Grundtuch mit einer weißen Scheibe und in deren Mitte ein schwarzes Hakenkreuz. Nach langen Versuchen fand ich auch ein bestimmtes Verhältnis zwischen der Größe der Fahne und der Größe der weißen Scheibe sowie der Form und Stärke des Hakenkreuzes.

Und dabei ist es dann geblieben.

In gleichem Sinne wurden nun sofort Armbinden für die Ordnungsmannschaften in Auftrag gegeben, und zwar eine rote Binde, auf der sich ebenfalls die weiße Scheibe mit schwarzem Hakenkreuz befindet.

Auch das Parteiabzeichen wurde nach gleichen Richtlinien entworfen: eine weiße Scheibe auf rotem Felde und in der Mitte das Hakenkreuz. Ein Münchner Goldschmied, Füß, lieferte den ersten verwendbaren und dann auch beibehaltenen Entwurf.

Im Hochsommer 1920 kam zum ersten Male die neue Flagge vor die Öffentlichkeit. Sie paßte vorzüglich zu unserer jungen Bewegung. So wie diese jung und neu war, war sie es auch. Kein Mensch hatte sie vorher je gesehen; sie wirkte damals wie eine Brandfackel. Wir selber empfanden alle eine fast kindliche Freude, als eine treue Parteigenossin den Entwurf zum ersten Male ausgeführt und die Fahne abgeliefert hatte. Schon einige Monate später besaßen wir in München ein halbes Dutzend davon, und die immer mehr und mehr um sich greifende Ordnertruppe besonders trug dazu bei, das neue Symbol der Bewegung zu verbreiten.

Und ein Symbol ist dies wahrlich! Nicht nur, daß durch die einzigen, von uns allen heißgeliebten Farben,

{557 Deutung des nationalsozialistischen Symbols}

die einst dem deutschen Volke soviel Ehre errungen hatten, unsere Ehrfurcht vor der Vergangenheit bezeugt wird, sie war auch die beste Verkörperung des Wollens der Bewegung. Als nationale Sozialisten sehen wir in unserer Flagge unser Programm. Im Rot sehen wir den sozialen Gedanken der Bewegung, im Weiß den nationalistischen, im Hakenkreuz die Mission des Kampfes für den Sieg des arischen Menschen und zugleich mit ihm auch den Sieg des Gedankens der schaffenden Arbeit, die selbst ewig antisemitisch war und antisemitisch sein wird.

Zwei Jahre später, als aus der Ordnertruppe schon längst eine viel tausend Mann umfassende Sturmabteilung geworden war, schien es nötig, dieser Wehrorganisation der jungen Weltanschauung noch ein besonderes Symbol des Sieges zu geben: die Standarte. Auch sie habe ich selbst entworfen und dann einem alten, treuen Parteigenossen, dem Goldschmiedmeister Gahr, zur Ausführung übergeben. Seitdem gehört die Standarte zu den Wahr- und Feldzeichen des nationalsozialistischen Kampfes.

Internet searches reveal that Http://rexcurry.net is the trendsetter again as the site that originated and used the following phrases below on the web or in groups about the sick socialist swastika's meaning for the National Socialist German Workers' Party. In ancient times, the swastika symbol might have also represented the sun or a wheel, thus giving rise to the modern terms "socialist sun" and "wheel of socialism" and the "circle of socialism" and "swastika of socialism" all terms that were first used on the internet by rexcurry.net. It is remarkable that these philosophical points have never been made before. To see visual evidence visit http://rexcurry.net/swastikanews.html And http://rexcurry.net/swastikamain.html

Sanskrit spread from northern India across the sub-continent, largely on the back of Hinduism, and then - though no one quite knows how - to southeast Asia. Codified 2,500 years ago and barely changed since, this was a language that took great pleasure in its own beauty, which was intimately bound up with an Indian worldview, but which was ultimately to ossify to such an extent that today, although still an official language of India, it is spoken by fewer than 200,000 people.


SIEG RUNE Image http://rexcurry.net/swastika3swastika.jpg SOWELO RUNE Photograph


SOWILO GERMAN RUNES Image http://rexcurry.net/swastika3swastika.jpg RUNOLOGY Photograph

ADOLF HITLER SALUTE Image http://rexcurry.net/pledge-allegiance-pledge-allegiance.jpg SYMBOLOGIST DR. REX CURRY Photograph

National Socialism Image http://rexcurry.net/pledge-allegiance-pledge-allegiance.jpg German National Socialist origins Photograph





sitemeter