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Valarie Wright

§cholar & §eer . Åuthor & Årtist . §eiðu & §haman

ℭompanion Ѵerses

Lineage is best to reveal the road a man should go towards –
and understand the greatness of his mind.
Better good fortune and esteem in an unknown place –
than a man should be wretched.

Lineage is best to reveal the road a man should go towards –
and understand the greatness of his mind.
The worse traveling provision he can maintain
on the road is a steady indulgence in ale.
-Havamal 10 and 11

“These are the first companion verses (a term I coined to feature two verses that share an opening line; as opposed to an entire section, like the “unwise verses”). These verses are not quite Galdr, but their alliteration-heavy words certainly draw ones attention towards Galdr. As such, I’ve taken to deciphering them Runically, with successful results. In this case, the companion verses mention ‘lineage’ – literally *byrði, which has two meanings: “birth, descent; lineage”, and “board side of a ship” (verse 49 also mentions lineage). In all, throughout Hávamál, this is the first of eight references/metaphors to ships.

From a cultural perspective, there are numerous historical references to the cradleboard, where a child was swaddled, and to burial-boards being used in death rites (3). Freely considering the ship imagery on runestones and carved on wooden objects at burial sites, the board as lineage could easily be representative of life’s journey from cradle to grave – born upon a ship’s board, perhaps as a solar symbol (akin to the Sun Chariot). Otherwise, the advice given in this verse ties in to the ‘well-off’ verses (above); namely, that good fortune and esteem are traveling companions.

If verses 10 and 11 were combined, they would read:

Lineage is best to reveal the road a man should go towards –
and understand the greatness of his mind.
Better good fortune and esteem in an unknown place –
than a man should be wretched.
The worse traveling provision he can maintain
on the road is a steady indulgence in ale.

Again, these tightly controlled alliterations compose an expression which linguists consider ‘formulaic’; and in this case, making it a Galdr. The performed parallelism here is focused on “B” and “V” (4):

Byrði betri / ber-at maður brautu að
en sé mannvit mikið.
Vegnest verra / vegur-a hann velli að
en sé ofdrykkja öls.
Runically then, this verse could be rendered:
B B / B M B A
E S M M
V V / V H V A
E S O O

Deciphered Seiðwise (using the runes to interpret this verse), the strophe would read:

The Truth of Man’s Creativity is to grow from Man to Ubermensch
This is Man’s Natural Flow of Evolution
Patience and Discipline, Focus and Valor are His Protection
The Conscious Current that will guide Him to his Ancestors –
his Primal Home.

This interpretation matches the Old Norse to English intent in both verses; namely, that man’s lineage is greatness of mind (Hoher Muot), not peasant-mindedness. Ultimately, the reader will decide the Runic interpretation (if any). In any event, the Tivar are not known to reward those who stay at home, but those who seek adventure and fame. Which, as frequently shown in the Lore, is not just the acquisition of wealth and reputation but of knowledge, and so by extension, wisdom.”

-Valarie Wright, Havamal: The Language of Being, excerpt (forthcoming)

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Would You Know More, And What

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ℭloak

volva striga

You are aware of only one unrest;
Oh, never learn to know the other!
Two souls, alas, are dwelling in my breast,
And one is striving to forsake its brother.
Unto the world in grossly loving zest,
With clinging tendrils, one adheres;
The other rises forcibly in quest
Of rarefied ancestral spheres.
If there be spirits in the air
That hold their sway between the earth and sky,
Descend out of the golden vapors there
And sweep me into iridescent life.
Oh, came a magic cloak into my hands
To carry me to distant lands,
I should not trade it for the choicest gown,
Nor for the cloak and garments of the crown.
-Johann Wolfgang von Goethe, ‘Faust’, First Part

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Would You Know More, And What?

horn

Photo Top: Karolina Ryvolova

Photo Bottom: My highbank circle

Ħail Дay!

Hail Day! Hail Day’s Sons!
Hail Night, and Her Daughters!
Look upon us with kindred eyes,
And grant us Might all our long years!
-modified to create galdr, by V. Wright

That the Caledonians paid a superstitious respect to
the sun, as was the practice among many other nations,
is evident, not only by the sacrifice at Baltein,
but upon many others occasions. When a Highlander
went to bathe, or to drink waters out of a consecrated fountain,
he must always approach by going round the place from
East to West on the South side, in imitation of the apparent
diurnal motion of the sun. This is called in Gaelic
going round the right or the lucky way. The opposite
course is taken on those times when the Moon is
perceived to be in greater influence.
-David Crantz, History of Greenland, 1723 CE

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Would You Know More, And What?

 

Art by Fidus

 

 

Ѵitki

Yet another reason why Seidr is no longer upheld among Heathens today ..

In Western fairy tales, legends, and myths, the sorcerer is predominantly
associated with the dark side of magic. Similarly, in uprooted tribal cultures
that have lost the wisdom of tradition and their conection to the natural cosmos,
black magic takes the upper hand, while white magic, the healer,
and the religious leader are being wiped out.
-Holger Kalweit

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Would You Know More, And What?

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Picture, above

Ƒolk Ӎother

Under all circumstances the Folk Mother
must take care that her children, that is,
Frya’s folk, shall remain as frithful as possible.
This is her most important duty, and it is the duty
of all of us to help her in performing it.
Oera Linda Book 6:18

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Would You Know More, And What?

 

Бeyond Þe Ħedge

The exhortations of madness in magic are centuries old and well-founded.

I have concluded that ‘abnormal behavior’ leans more towards blessing than bane.

To step aside from societal norms has become passe, and on occasion,

displays of indifference are ways to avoid engagement rather than true disassociation,

but to genuinely forego accepted reality, is rare.

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Dare You Know More?

First pic: Lara Himpelmann   /   Second pic: Daria Endresen

₭raft und Ӎacht

I have long pointed out that Heathenry is not a religion; and as with all revolutionary ideas, this perspective has been met with opposition.  In that most Americans are raised in a Judao-Christian society, embracing a tribal or folk concept is genuinely alien, so understandable.  All the more reason when deciding to forego religion for a Pagan template, to not simply apply a veneer, but truly delve into what that older, pre-Christian philosophy was.

Yes, philosophy, the love of knowledge.  You see, philosophy is “the study of the fundamental nature of knowledge, reality, and existence”, so simply saying “I am no longer a Christian”, but some other, is not enough, because religion is a creator of ‘reality and existence’, or social fact.  Meaning, societal constructs dictate sacred truths.

Today, many Pagans have come to realize that Christianity demonized the original folkways of their ancestral homeland; and with that idea comes a romantic notion of ‘by the sword’.  Indeed there are numerous historical records that highlight Christian atrocities (many of which continue today), but in truth, the most heinous Conversion was of the mind – a wound that continues to scar, centuries later.

For example, the Judao-Christian construct relates that there are those chosen by god to rule, and those chosen by god to be slaves.  This is social superiority, a philosophy that extends to the roles of men and women.  The societal constructs of Christianity – that men are primary and that women were created to be his helper, that men are bread winners and women are house wives, that men are righteous and that women brought original sin – is an historical system, not one that arose from nature, so not an eternal or sacred truth.

For example, the Old Ways of Old Europe – from the Iron Age to the Christianization – were rich in not ‘myth’, but the traditional stories and cultural practices of individual families and regional groups, extending prior to the written record.  Being both animistic and polytheistic, there existed a sturdy web of overlapping worldviews and practices, rather than a singular religion under one god.  Today, many focus solely on the Norse folkway, but there are other ample and richly rewarding philosophies to be had in the Continental Germanic, Anglo-Saxon, and Gaelic records.  The very idea that these accounts are deemed ‘myth’ is an example of how the pen came to be mightier than the sword, for again, this Conversion weapon stills fogs the Pagan mind today.

In all, the tribal model can be identified as having four markers:

-Economy, may be seen in the rune Fehu; from Germanic fehu-od (seen in English and French fee, fief), meaning ‘moveable wealth’, or, initially, ‘livestock’ (sheep, cattle, etc).  Today this tribal practice relates to gardening, bartering, gift-giving, and overall self-sustainability.

-Society, may be seen in the rune Odal; from Proto-Germanic *ōþalan, meaning ‘heritage; inheritance’.  Today this tribal practice relates to ownership of one’s physical and philosophical possessions.

-Politics, may be seen in the rune Tyr; from Proto Indo-European *deiwós, ‘shining one; celestial being; god’.  The word *tīwaz is seen in tívar, meaning ‘gods’, and is the root of modern-day diety and divine.  According to folklore, Tyr was representative of the Thing, or governing assembly, the original ‘folkmoot’ and ‘thingstead’, where individuals, families, and tribes came together to discuss thew, arrange marriages, formalize business contracts, make alliances, and the like.  Notably, all freemen attended and participated in Thing, to include women, who were property owners (fehu).  The limitations to women in this capacity seem to be centered on decisions of war, which were determined by Warriors.  However, even in this latter, there are numerous accounts of ‘soothsayers’ (Seidwomen, Volvas) being sought out to divine deeper truths.

-Culture and Spirituality, may be seen in the rune Gebo; from Proto Indo-Eurpean *ghabh-, meaning ‘to give or receive’, it has an implied meaning of ‘natural talent’ or that which may be conferred via inspiration.  Within a tribal worldview, gifts are social contracts, given to create social cohesion, as such, there is an expectation of reciprocity; the practice of sharing gifts then, further relates to Economy (above).  As Above, So Below: Gifts are contractual agreements beyond the horizontal (from hand-to-hand), but also vertical (spiritual reality).  The tribal mind did not prayer or beg the gods, but gifted their ancestors in a continued affirmation of familial reciprocity.

Old European Pagans / Heathens today, would do well to examine their Orlog, to carefully tease out the Christianized layers of mental impression and oppression that have left a psychological imprint which continues to form one’s tendency’s, habits, and deeds.  Trying to live a Pagan life while maintaining Christian thoughts (even subconscious ones) will only bring about suffering and subjugation.  True Wunjo, is more than ‘joy’, but a Conscious Application of Will, which can only be earned through a genuine evaluation of s/Self.

Would You Know More, And What?

§ummer §olstice

#SummerSolstice .. #SolHuel .. #SunWheel

I Am The Queen of Every Hive!

Few have recognized that the Song of Amhairghin Glúngheal, is a dance about The Wheel.

The Solstice of the Sun is a Sheath of Yellow Flame, and akin to its Dark counterpart, is likewise a celebration of Twelve.

Sight and South, Purest White and Bloodiest Red are intwinned solar spirals.

This Tide is one of Light. A time for athletics and physical pursuits. During these Twelve Days, old brooms should be burnt, and new ones made. The herbs of Forn Threifa should be gathered, and prepared into healing brews and potions. Both adults and adolescencts should try and test their skills (Peorth), couples work on strengthening their union, scholars scour their scrolls, symbols teased for deeper meaning, and under Bright Sunna’s gaze .. the way ahead looked upon.

Now is the tide of divining rods and wicker fronds to gather the unseen. Now is the time of sacrifice – both human and animal – so fecundity is assured.

Would You Know More, And What?

§eið VVomen

“By and large, magic, or specifically, Seiðr was the realm of women, in several capacities. Some women did magic solely to benefit themselves or other women, while others did so to benefit their brothers, fathers, lovers or husbands. In many examples, these magic-women assist or hinder the hero by bolstering their strength or endowing them with magical protection, by creating obstacles to prevent them from attaining their goal or provide challenges for him to be further tested (peorth). In every example, these are portraits of women who move beyond the normally applied confines of the academically accepted role of women in society, namely as care providers, mothers, and nurses. Heathen lore is overflowing with tales of strong magical women who decide their own fate, and in so doing were labeled as “witch” and “harlot” by the newly arrived Christian faith.

According to the first Christian missionaries, these women were “transgressors”, meaning “violators of law and God’s commandments.” (*) As such, their magical deeds, whether it be to harm or heal, were generically labeled as “sin”, and their noble deeds reduced to not but “black magic”. But was their behavior considered ill by their own kin and kith? Were they crossing the boundaries of tribal custom, thew or law? How did the Old European tribes view ‘beneficial’ and ‘bad’ magic?”

~Excerpt from the forthcoming Heathen Anthology, Volume Two (link to Volume One)

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Would You Know More, and What?

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