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Tuesday, 29 November 2016

Genealogy: a Tool for Blood and Soil Research

Since retiring nearly 4 months ago I have been engaged in intensive research into my paternal ancestry. The reason why I have focussed upon my paternal rather than maternal ancestry is due to the lack of any centralised records in Germany, the fact that most of them have not been digitalised and also the obstacles that the German authorities place in accessing their records, so for the time being I have abandoned any hopes of researching my maternal ancestry.

Regarding my father's ancestry I have found that most of this has already been researched going back over 500 years via his maternal line; my paternal grandmother, Jane Tomlinson. For the most part they were yeomen in North Meols in West Lancashire: a very small gene pool until recent times so I have found that the same surnames keep appearing: Rimmer/Rimer/Rymer/Rymmer/Rymor, Charnley, Howarth/Howard/Howerd/Haworth/Hawert/Haychard/Heyward, Boond, Brookfield/Brookfeeld/Brockfilde, Wright, Ball/Baule, Blundall/Blundell, Abram/Abraham, Such/Sutch. Some of these names are indicative of the occupation of the original ancestor. Some names developed from nicknames, others are patronymic such as Johnson, Peters, Christopherson etc and others relate to either features in the landscape or a settlement name (eg Abram). An example of the latter is Aughton from my ancestor Alis Aughton (about 1644-1720), wife of Thomas Baule (1640-1674) and mother of Anne Ball. Aughton is a place name from which the family name was taken from. Interestingly it appears to have mystical and heathen associations:

"Aughton (meaning 'oak town'), was a pre-conquest settlement and was English in the true sense of the word, being an 'Angle-ish' place name." (page 26, North Meols and Southport. A History by Peter Aughton, 1988) 

"Aughton, 'farmstead where oak-trees grow', OE ac + tun." (A Dictionary of English Place-Names, A.D. Mills, 1991) 

As Aughton was clearly an ancient settlement, named by the Anglo-Saxons and particularly noted for its abundance of oak trees (sacred to our ancestors) needless to say this must have had a religious significance for the pre-xtian Anglo-Saxons. From this place name one line of my ancestors took their family name:

"The family of Aughton had been established in Lancashire for about four generations. Their male line came from Rhuddlan in North Wales where they were driven out by the Welsh risings in the thirteenth century and as compensation were given land at Aughton. They adopted the place name for their family name but clung to their Welsh ancestry for several generations using forenames such as Madoc, Bleddyn and Llewelyn. 'The lords of high Snowdon in great days of yore, were wont to make battle on Mona's fair shore', and in 1282 Wido (alias Guy) de Aughton renounced England for Wales and fought for Llewelyn ap Griffiths in Snowdonia against Edward I. His act of Welsh patriotism cost him his life and he fell in battle." (page 26, Aughton)

My ancestral line runs through Madoc, son of Madoc, son of Llewelyn. It is interesting that still in 1881 this surname appears to be mainly confined to this part of Lancashire. See http://gbnames.publicprofiler.org/Map.aspx?name=AUGHTON&year=1881&altyear=1998&country=GB&type=name

Whilst place name study has rightly been regarded as important and can reveal much of our collective early history, by contrast the study of family names has been largely ignored until recently with the increasing popularity of amateur genealogy. As folkish Wodenists it is important that we do all that we can to research both our native land and our ancestral lines for by doing so we can connect with our ancestors, remember them and honour them: an important aspect of our religion. We can also uncover lost knowledge of who we are and where we have sprung from; an important consideration when living in today's multiracial cesspit. This information must be developed, preserved and handed down to our offspring.

Another surname which appears in my family tree is Hodson from my ancestor Ellen Hodson, wife of John Ball (born 1674) and mother of Ann Ball (1702-1777). Apparently one meaning of this name is 'son of  Odo.' (A Dictionary of English Surnames, P.H. Reaney & R.M. Wilson, 1958) This may be of significance as historical records refer to a man named Odda, son of Grim:

"Also in the Landnamabok is mentioned an ancestor of Mark de Meols called Odda, the son of Grim, possibly the first Norse settler in the Meols-" (page 17, Aughton)

Interestingly I appear to be related to Mark as I can trace a line of ancestry via the Aughtons to Alan de Meols (1237-1295) so it is likely that I am descended from Odda and Grim. However I have yet to carry out further research on this. The great question is, who was this 'Grim'? We know that this was an alternative name for Odin. It is of course possible that people were named Grim in order to curry the favour of Odin. I have already referred to the possible origins of the surname Rimmer/Rimer/Rymer/Rymmer/Rymor http://aryan-myth-and-metahistory.blogspot.co.uk/2016/11/honour-and-remember-ancestors.html

Whilst the accepted meaning of this surname is: 'a rimer, poet' (Reaney, Wilson) there may be more than one explanation and the name could have evolved separately in different parts of England. Lancashire has a strong history of Viking settlement and this is reflected in the surnames. In addition to the 'rimer/poet' explanation Mr Aughton also puts forward an alternative. The water table is named locally as the 'ream' and perhaps "the men who dug the ditches and built the dykes were known as reamers." However this explanation would only be valid for the Lancashire Rimmers. Another theory and one that is more interesting to us is that "the Rimmers have a much older, Norse origin from the name 'Grim' or 'Grimr'". Mr Aughton is not convinced by that explanation but if one takes into account that the "first Norse settler in the Meols" was "called Odda, the son of Grim" then this makes it an extremely plausible argument especially when one takes into account the heavy Norse settlement in Meols which was named by the Vikings.

Another surname of obvious Odinic associations is Hosker via my ancestor Agnes Hosker (1768-1839) which is derived from OE Osgar 'god-spear'. Clearly the only 'god-spear' known to our ancestors was Gungnir, the spear of Woden/Odin. The forename Oscar has the same meaning. The study of place names and family names demonstrates one very important fact, that blood and soil are inextricably linked and it is as important to our folk and race that we preserve both our bloodlines and our ancestral lands, defend them by all necessary means and free them from alien pollution.


Tuesday, 25 October 2016

Donnerkeile and Odin Stones, a Protection Against Lightning



Northern European folklore is replete with information and stories about Thunderstones or to use the German term, Donnerkeile. Our ancestors believed that they were the physical remnants of thunderbolts where the core had become spent. Often farmers would collect them and take them home, siting them in their houses and barns as protection against lightning. Sometimes beer was poured upon them as an offering to the Thunder God. Hag Stones, Holey Stones or Odin Stones also served a similar process. When an oncoming storm was detected the householder would swing it three times around his head and then throw it at the door. Odin Stones made this easy as they were naturally perforated with a hole to allow the thread to pass through. I have in my possession an Odin Stone of good size which is threaded with a red thread; red representing the colour of Thunor's beard. I also have a Donnekeil amulet which is inscribed in Runes on its wooden mount. Another smaller Odin Stone is attached to the head of a runic wand which I have crafted.

Donnerkeile and Odin Stones again remind us of the link with our Neolithic past when our ancestors were far more in touch with their environment and its numinous qualities. They understood that stone was not lifeless as assumed by modern man but vibrated with a different and lower frequency but nevertheless were alive and were repositories of energy and power.

"In Germany, Stone Age celts known as Donnerkeil ('Donar's wedges') were supposedly thrown to earth by the thunder god. Similar ceraunia were also treasured in Viking-period Scandinavia, as well as elsewhere in Europe into the nineteenth century." (The Divine Thunderbolt. Missile of the Gods, J.T. Sibley)

Donnerkeile could of course also be carried on the person as a general means of protection, especially in warfare as J.T. Sibley states:

"Until about 1870, a German soldier would carry a Donnerkeil (cerauniam, especially a Stone Age arrowhead) in his pocket as a protective ward against rifle fire." 

This ancient tradition has not died out. Indeed a cursory look on the Internet is sufficient to indicate that their use is enjoying a revival as our folk rediscover their ancient spiritual and magical pathways.

In England these ceraunia have been interpreted as elfshot or arrows, causing sickness and so have a malevolent interpretation but this may be a later  Christian interpretation as most of our lore was of course demonised and a contrary interpretation applied. However people still wore them as protection against disease! If mixed with or dipped into water they could effect a cure.

"'Fairies,' says Grose, 'sometimes shoot at cattle with arrows headed with flint stones; these are often found and are called elfshots. In order to effect the cure of an animal so injured, it is to be touched with one of these elfshots, or to be made to drink the water in which one is dipped." (Curiosities of Indo-European Tradition and Folk-lore, Walter Keating Kelly)

It should be remembered that before the introduction of the thunder axe or hammer the Thunder God would cast down thunderbolts to the earth in the form of these stones and thus they were much highly prized. There is a possibility that these stones at times did literally fall from the sky as fragments of meteorites or a remembrance of such events. It is conjectured by some that Thor's Hammer may indeed have been forged from meteorite stone or iron from the stone.

Monday, 24 October 2016

Hrungnir as a Proto-Thunder God




I have many times in the past discussed the transformation of the Neolithic axe into the iron hammer of the Germanic and Indo-European Thunder God. A story contained in Skaldskaparmal in the Younger Edda relates how Thor defeated the giant Hrungnir in a dual. The story begins with Odin's visit to Jotunheim on His eight-legged steed Sleipnir. Odin arrived at the abode of Hrungnir who commented:

"Then Hrungnir asked what sort of person this was with the golden helmet riding sky and sea, and said he had a marvellously good horse. Odin said he would wager his head on it that there would be no horse as good to be found in Giantland. Hrungnir said it was a good horse, but declared he had a horse that must be much longer-paced, it was called Gullfaxi."

What follows is a chase by Hrungnir of Odin who led him through the gates of sacred Asgard and into the hall of Valhall. After the drinking of much alcohol Hrungnir boasted that he could "remove Val-hall and take it to Giantland, but bury Asgard and kill all the gods, except that he was going to take Freyia and Sif home with him,..." Tiring of his boasting the Aesir invoked the name of Thor who immediately entered the hall. Thor could not slay Hrungnir on the spot because he had been invited there by Odin and so the giant was under His protection. Thor agreed to a duel which was planned to take place on the frontier at Griotunagardar which is at the frontier of Jotunheim. To slay anyone in the sacred precincts of Asgard would have been an act of sacrilege and also the giant was unarmed and so it would also have been considered as a dishonourable act.

Hrungnir was regarded as the strongest of the giants and so much was at stake on the outcome of this duel, namely the continued existence of Jotunheim and indeed even Asgard as Thor was considered to be the strongest of the Gods. This duel was not just a contest between Thor and Hrungnir but also between Thor's servant Thialfi and a clay giant called Mokkurkalfi, constructed by the giants and given a heart of a mare. This image which became animated was designed to strike terror into the hearts of Thor and Thialfi. However the reality was that the clay giant quaked with fear when he saw the God of Thunder approach. Interestingly Skaldskaparmal makes this interesting comment concerning Hrungnir:

"Hrungnir had a heart that is renowned, made of solid stone and spiky with three points just like the symbol for carving Hrungnir's heart has ever since been made. His head was also of stone. His shield was also stone, broad and thick, and he had a whetstone as weapon and rested it on his shoulder and he did not look at all pleasant."

Because of the triangular nature of Hrungnir's heart it has been associated with the valknut and triquetra. Hrungnir's weapon of choice was a whetstone. Christopher Fee in his rather good Gods, Heroes, & Kings: The Battle for Mythic Britain makes the point that the collision of the whetstone and the iron hammer caused divine sparks to fly for this was the meeting of flint and iron. Like wise in Lappish mythology:

"As late as the end of the seventeenth century, some Lappish clans still worshiped a thunder-god shaped out of a block of wood, holding a hammer, with iron nails and sometimes flint imbedded in its head. The association of the thunder-god with sacred fire such as might be sparked in this way seems to have been a commonplace throughout the Baltic region and Scandinavia, and was exported abroad with the Germanic invasions." (Fee)

Subsequently Thor had a piece of this broken whetstone lodged in His head. This fits in well with picture that we have of the Thunder God in Lappish mythology. Intriguingly in Irish legend the hero Cuchulain has a bright shining 'Champion's Light that protrudes from his forehead like a whetstone.

Naturally Thor defeated his opponent but the most interesting part of the story for me is the way in which Hrungnir is in my mind represented as an earlier Neolithic thunder deity, supplanted by the Iron Age Thor. During the Neolithic Age flint and stone had sacred properties and the Thunder God of this era wielded a stone axe which morphed into a hammer. The duel between Hrungnir and Thor is a mythological representation of this change.

The Eddas have further examples of more ancient thunder deities amongst the races of giants and I will speak of these in future articles.

*The translation of Skaldskaparmal which I have used is by Anthony Faulkes

Saturday, 11 June 2016

The Indo-European and Possibly Germanic Origins of the Picts

Over the last 100 years or so there has been much speculation over the nature of the language spoken by the ancient Picts. Some scholars see them as non Indo-Europeans, whilst others view them as being Indo-European. Of those that allign to the second view point they are generally divided into two camps: those that believe they were a Celtic people and those a Germanic. The Pictish Chronicle  written in Latin states that the Picts were not aboriginal to Britain as many claim but came from "much further afield" (The Last of the Druids, Iain Forbes ) Candidates for this Urheimat include Thrace and Scythia, suggestive in itself of an Indo-European origin. The Picts apparently originally intended to settle in Ireland but were subsequently persuaded by the Irish king to settle in Scotland and were given Irish wives. Significantly the Scottish kings of the kingdom of Dalriada laid claim to the throne of the Picts via this matrilineal succession. It should be noted that the Scots themselves were not native to Scotland but were colonists from Ireland!

The issue of matrilineal succession was also referred to by the Venerable Bede in his A History of the English Church and People. It is often argued by scholars that because of the matrilinear succession of Pictish kings that this marked them out as a distinctly non Indo-European people but by making this argument they ignore the statement made by Bede that this condition was forced upon the Picts by the Irish king as stated:

"So the Picts crossed into Britain, (WOTANS KRIEGERS NOTE: they crossed from Ireland) and began to settle in the north of the island, since the Britons were in possession of the south. Having no women with them, these Picts asked wives of the Scots, (WOTANS KRIEGER'S NOTE: the 'Scots' here referred to were the Scots from Ireland) who consented on condition that, when any dispute arose, they should choose a king from the female royal line rather than the male. This custom continues among the Picts to this day." 

By inisting that the Picts choose their kings from the female line the Irish Scots ensured that they always had a controlling interest in the Picts. There is no evidence that this custom originated with the Picts and thus can not be put forward as an argument to deny that they were Indo-Europeans.

The reference to the Picts having originated in 'Scythia' is a common perception that reaches back to the days of the Roman Empire when it was considered that all barbarians came from Scythia, which was the great land mass to the east of the empire stretching in their eyes from eastern Germania to the Slavic lands and beyond. 'Scythia' in the context of Bede's work may be interpreted as being Scandinavia. It is likely that the colonising Picts were in fact a war band, hence the lack of women aboard their ships. Scandinavia would certainly be a good candidate and this would in all probabilty indicate that not only were the Picts Indo-European but Germanic. Indeed in the late 19th century the Earl of Southesk on studying both Pictish and Scandinavian carvings put forward the theory that they shared a common Germanic origin. (The Origins of Pictish Symbolism). Stephen Oppenheimer seems to also support a Scandinavian identity for Bede's 'Scythia' in his The Origins of the British:

"How they reached the British Isles from Scythia, east of the Mediterranean, Bede does not make clear, but elsewhere in Medieval literature the region of Scythia is sometimes alluded to as the ultimate Norse homeland in the Danish and Icelandic sagas. The longboats might imply the Picts were from Scandinavia, but in any case this story from Bede makes it clear that he did not think that they were British or Irish. His linguistic skill should have been enough to work this one out for himself."

Tony Steele in his The Rites and Rituals of Traditional Witchcraft makes the point that at one time it was considered by scholars that the megalith builders were non Indo-European, a notion that is no longer tenable.

"The archaeologist Colin Renfrew has shown that it is far more likely that Indo-European was introduced to Europe by the original Neolithic settlers, and so the megalithic builders were, in fact, Indo-European. In this connection it is worth pointing out that the territories of the Etruscans and Basques are notable for being devoid of megalithic remains-which is hardly true of the Picts."

Mr Steele makes this point as the Etruscans and Basques were among the minority of peoples in Europe who did not speak an Indo-European language and this helps to further discredit the theory that the megaliths were the product of a non Indo-European culture. Mr Steele also argues the case for Pictish being a Germanic language, partly based on the close proximity of northern Scotland with Scandinavia but concedes that it is "a very archaic and somewhat degenerate form of Germanic." Interestingly as an aside I would like to remind my readers at this point that Old English is now increasingly being considered as a more archaic language than hitherto thought and could be regarded as a separate subset of the Germanic language group. (Oppenheimer)

Professor Renfrew does not argue for a Germanic origin for the Pictish language but he does concede an Indo-European one for it:

"What language was spoken in Scotland, or what languages, is far from clear. We have evidence of personal names, and of place names, as preserved by classical writers and in early medieval sources (including the Pictish Chronicle, a list of kings in a Latin text put together in the middle of the ninth century), and in the place names of more recent times. There is some evidence to be derived from these sources which would not contradict the view that they represent a northern dialect of Brithonic, perhaps not unlike that spoken further south before the dominance of the Romans." (Archaeology & Language. The Puzzle of Indo-European Origins.)  
This theory is also referred to by Stephen Oppenheimer:

"Pictish, formerly spoken in northern Scotland, is claimed to have been Brythonic, but whether this claim covers all languages present there in the first millenium AD, apart from Scottish Gaelic, is still disputed by a few." (The Origins of the British)

It is becoming increasingly clear that with the acceptance now that the megalithic builders were Indo-European (including those of Stonehenge), that the Belgic peoples who were present in southern Britain prior to the Roman conquest were Germanic and now the increasing possibility of not only the Indo-European but possibly the Germanic origins of the Picts it is time that the early history of Britain be re-examined in the light of these findings.

Saturday, 28 May 2016

The Survival of the Irminsul and its Connection to Ziu



There has been much speculation over the years about the location of the historic Irminsul with the most popular choices being Eresburg and the Externsteine but I believe that it is a error to assume that there was only one Irminsul. I have now come to the conclusion that Irminsul columns are to be found all over continental Germania and England and indeed many of these pillars have survived down to the present day in the form of Jupiter Columns in Roman occupied Europe and indeed even in the humble marker crosses which are to be found all over rural England.

Eugene Goblet d'Alviella in his most interesting The Migration of Symbols (1894)mmakes reference to the perrons/perons (French) or perroen (Dutch) of eastern Belgium which are stone columns usually surmounted by a cross. In particular he discusses the Perron of Liege:

"The most celebrated of those perrons is still standing, above a fountain, on the market-place at Liege; it consists of a white marble column placed on a square base with five steps, guarded by four lions. The capital is surmounted by the three Graces, who support a Crown encircling a Fir-cone with a small Cross on its point."

Some of my readers may already be aware that the Fir cone or Pine cone is a symbol of the Goddess Zisa, the consort of the ancient Germanic sky God Ziu.  According to Nigel Pennick Cisa/Zisa had a shrine at Augsburg in Germany and her annual festival took place on the 28th of September. (The Complete Illustrated Guide to the Runes), the original name of this city being Zisenburg (A History of Pagan Europe, Pennick/Jones) or Zizarim (The Book of Primal Signs, Pennick). The Roman name of the city was Augusta Vindelicorum. The symbol of Zisa is the pine cone and many large stone pine cones survive from Roman times. Mr Pennick states that the Stadtpyr is the emblem of Augsburg and Her cone appears as a weather vane on the church of St. Peter-am-Perlach, which was built on the site of a holy hill dedicated to the Goddess.

This Goddess is referred to extensively in Jacob Grimm's Teutonic Mythology Volume 1:


"Sie bawten einen tempel gross darein zu eren[in honour of] Zise der abgoettin, die sie nach heidnischen sitten[after heathen ways] anbetten zu denselben zeiten[adored in those days]. Die stat ward genennt[city got named] auch Zisaris nach der abgoettin[after the goddess], das was der pris. Der tempel als lang stund unversert[stood uninjured], bis im von alter abgieng[as from age it passed away], der berg namen von im empfieng[the hill took name], daruf gestanden was[whereon had stood] das werck, und haist noch huet[hight still to-day] der Zisenberck."

So the combination of a pillar surmounted by a cone reinforces the identification of the column with Ziu and His consort Zisa. There is a strong argument for assuming that Irmin, Saxnot and Ziu are in fact different names for the same deity. All three are both highly important and ancient sky deities who reach far back into the Germanic past. If this theory is correct then I would suggest that it is Ziu who is the oldest form of this deity; Irmin and Saxnot being later developments.

Indeed as a deity Ziu is so ancient that His existence can be traced right back to Proto-Indo-European times and He was clearly The God worshipped by the still undivided Aryans. He is the Welsh duw, the Latin deus, the Lithuanian dievas, the Sanskrit deva, the Avestan daevo (demonised as a 'false God' by the Zoroastrians), the Jupiter of the Romans and the Zeus of the Greeks. Our ancient Aryan ancestors would have called Him Dyeus, 'celestial being'. He was literally the Sky Father and this is particularly reflected in the Latin Iupiter (pronounced Jupiter), Dis-Pater, Deus Pater and the Greek Zeu Pater which is remarkably similar to the Sanskrit Dyauspitah. This deity's dominance as the primary God of the undivided Aryans diminished as the various Aryan tribes went their separate ways and evolved their own pantheons of Gods. The main area of operations of this God was in the daylight sky.

As Jupiter is the Roman version of Ziu we have here a further connection between Ziu and Irmin as the Jupiter columns which are to be found in the Romanised parts of Germania are clearly a form of the Irminsul.

Returning to The Migration of Symbols the author states:

"Lastly, old chroniclers relate that in the thirteenth century the destruction of the Irminsul by Charlemagne was still commemorated at Hildesheim on the Saturday following the Sunday of the Laetare, by planting in the ground, on the cathedral square, two poles six feet high, each surmounted by a wooden object one foot in height, and shaped like a pyramid or cone. The young people then endeavoured with sticks and stones to overthrow this object. Does not this tradition directly connect the Irminsul, or rather the Irminsuls, with the stake which, surmounted by a Cone, is presented to our view in the Frankish buckle, just as the stone column of the Hildesheim cathedral links them with the perrons of Belgium?"

Here the author is referring to Fir cones placed at the end of pillars and venerated by the Franks in eastern Belgium and north east France.

Ziu was the God who presided over the ancient Thing so it is not surprising that we find miniature Irminsuls in the form of market crosses in the market squares of England and other Germanic countries where it was the tradition for public assemblies to be held. As Christopher Fee points out in his interesting book Gods, Heroes, & Kings: The Battle for Mythic Britain (2004):

"Tiw was the protector of judicial assemblies; this fact is attested by a Roman inscription in Britain to 'Mas Thingus', who watched over legal proceedings, which were held on his day (Tuesday) of each week."

Sunday, 15 May 2016

Wodan and the Brocken





As I have mentioned several times before on this blog the Harz mountains in northern Germany which is situated in the German states of Lower Saxony (Niedersachsen) and Saxony-Anhalt (Sachsen-Anhalt) was a centre of Germanic heathenism for a very long time and in the later Middle Ages it became associated with 'witchcraft' which was simply a demonised and debased form of the ancient Germanic religion.

In particular the Brocken or Brokenberg which is situated just inside the territory of Saxony-Anhalt stands at over 3,743 feet and is the highest point of the Harz. I have never climbed the Brocken as whenever I was in Germany the weather conditions were never appropriate but it can be seen for miles around. It is not surprising that this was the centre of the Cult of Wodan in ancient times as Wodan/Woden is more associated with mountains and forests than His Scandinavian counterpart, Odin. He is of course the Wild Hunter who haunts the German forests and mountains:

"In Lower Saxony and Westphalia this Wild Hunter is identified with a particular person, a certain semi-historic master of a hunt. The accounts of him vary. Westphalian traditions call him Hackelbarend, Hackelbernd, Hackelberg, Hackelblock. This Hackelbarend was a huntsman who went a hunting even on Sundays, for which desecration he was after death (like the man in the moon) banished into the air, and there with his hound he must hunt night and day, and never rest. Some say, he only hunts in the twelve nights from Christmas to Twelth-day; others, whenever the storm-wind howls, and therefore he is called by some the jol-jaeger (from yawling, or Yule?) (page 921, Teutonic Mythology Volume 3, Jacob Grimm)

Of course after the forced conversion of the Germanic peoples the Wild Hunter became associated with various historical or legendary personalities for this ancient Germanic archetype could not be eradicated from the German folk-soul.  Interestingly in some Scandinavia folktales we also get a glimpse of this older and more terrifying Wuotan:

"Wuotan appears riding, driving, hunting, as in Norse sagas, with valkyrs and einheriar in his train; the procession resembles an army. Full assurance of this hunting Wode's identity with the heathen god is obtained from parallel phrases and folktales in Scandinavia. The phenomenon of howling wind is referred to Odin's waggon, as that ofthunder is to Thor's. On hearing a noise at night, as of horses and carts, they say in Sweden 'Oden far forbi.' "(page 919, Grimm)

However it is true to say that this ancient archetype has survived longer in the German speaking lands and it is only in folktales that we see this more ancient God, whose original name was Wode:

 "The name of Woden or Wuotan denotes the stormy or furious goer, being derived from a verb which is closely related to the Lowland Scotch word Wud, mad or furious. The verb itself survives in English, but greatly tamed down and restricted in meaning, for it now signifies nothing more violent than to walk through shallow water, to wade. Originally it meant to go like one that is 'wud', to go as the winds go when they rend the forests in their furious course. So went Woden or Odin, whose original nature was that of the storm-god; and it is that character he sustains at this day in the popular legends of Germany. They picture him as sweeping through the air in the roaring winds, either alone or with a great retinue consisting of the souls of the dead, which have become winds, and have, like the Maruts, taken the shape of men, dogs, boars &c." (Curiosities of Indo-European Folklore, Walter Keating-Kelly)

Although primarily a Germanic deity we found a parallel deity in Indo-Aryan religion:

  "O The Wind`s chariot, O its power and glory! Crashing it goes and hath a voice of thunder. It makes the regions red and touches heaven, and as it moves the dust of earth is scattered. Along the traces of the wind they hurry, they come to him as dames to an assembly. Borne on his car with these for his attendants, the God speeds forth, the universe`s Monarch. Travelling on the paths of air`s mid-region, no single day doth he take rest or slumber. Holy and earliest-born, Friend of the waters, where did he spring and from what region came he? Germ of the world, the Deities` vital spirit, this God moves ever as his will inclines him. His voice is heard, his shape is ever viewless. Let us adore this Wind with our oblation."(Rig Veda Hymn 168)

The primary deity of the Germanic peoples has His origins in an ancient storm giant who our ancestors worshipped for thousands of years:


"The primitive conception of Odin is the German storm giant Wode, leader of the 'wild army', O.H.G. Wuotis-her, i.e. the procession of the homeless dead through the air. The development Woden raises the name on to the same level as royal titles like Gothic thiudans and Scandinavia drottinn. (page 227, Our Forefathers the Gothonic Nations Volume 1, Gudmund Schuette)

 "The German Wode=O.N. Odr is a storm giant, the Wild Huntsman and Leader of the Host of the Dead who is finally exalted to the chief god under the name of Woden, Odin." (Page 216)

It should be remembered that where our mythology refers to 'giants' this is in essence a reference to an earlier race of divinities. This is equally true of other Indo-European mythologies such as the Greek mythology and its 'Titans'. It is said that in ancient times a giant 'portrait' of Wodan was situated on the Brocken. It may be that this image was a rock craving of the God. It is on this mountain that the sacred marriage between Wodan and Freya was celebrated. 

Sunday, 1 May 2016

The Germanic Physical Characteristics of the Caledonians and the Diamond Shape of Albion




I have already dicussed the probability that the Germanic peoples had a presence in England thousands of years before the accepted date of around 449 CE. The Ancient Presence of the Germanic Peoples in Britain

In addition to the presence of the Germanic peoples in England their presence is also to be found in other parts of the British Isles. http://celto-germanic.blogspot.co.uk/2012/06/ancient-presence-of-germanic-peoples-in.html.

The Germanic peoples brought their Cult of Woden with them and Woden appears to be the same daity associated with Gwydion. http://celto-germanic.blogspot.co.uk/2015/06/woden-as-gwydion-belgic-god-of-ash.html
http://celto-germanic.blogspot.co.uk/2014/09/gwydion-britishbelgic-form-of-woden.html

There is potentially further evidence for the presence of the Germanic peoples in Scotland. Certain interesting passages from Tacitus' Agricola seem to indicate this:

"Who the first inhabitants of Britain were, whether natives or immigrants, is open to question: one must remember we are dealing with barbarians. But their physical characteristics vary, and the variation is suggestive. The reddish hair and large limbs of the Caledonians proclaim a German origin; the swarthy faces of the Silures, the tendency of their hair to curl, and the fact that Spain lies opposite, all lead one to believe that Spaniards crossed in ancient times and occupied that part of the country. The peoples nearest to the Gauls likewise resemble them." (Agricola 11, translated by H. Mattingley, revised by S.A. Handford, my emphasis)

This physical description of the Caledonians is matched by an obervation by Eumenius who wrote that both the Picts and the Caledonians had red hair. However we must be cautious and bear in mind that Tacitus does not reveal the identity of the language spoken by the Caledonians

Another interesting  passage from Agricola concerns the perceived shape of England and the island of Britain:

"The general shape of Britain has been compared by Livy and by Fabius Rusticus-the finest of ancient and modern writers respectively-to an elongated diamond or a double-headed axe. Such indeed is its shape south of Caledonia, and so the same shape has been attributed to the whole." (Agricola 10)

This perception by the ancients of England or Britain as being diamond shaped is significant for the diamond is the shape of the Anglo-Saxon Ing rune and the Common Germanic Ingwaz rune. This rune is the rune of the God of the English, Ing. Indeed we have a mystery here for the association between the God of the English and the perceived shape of the homeland of the English are both encapsulated in this rune's shape. This is a powerful argument for the case that the English have always resided in Albion and that their supposed arrival in 449 CE was nothing other than a RETURN. One could thus argue that England or Britain is their Urheimat and not simply a territory colonised by Germanic tribes in the mid 5th century CE. To find therefore a people such as the Caledonians residing in the north of the island and being likened by Tacitus as Germans further strengthens the argument that these islands have always been in the possession of the Germanic peoples.