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A place for Aryan (European) Folkish Pagans
Witch by Mikhail Clodt (1891)
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The Northern temple in late heathen times seems to have been shaped much like a church with an apse-shaped building (afhus) at the east end. The afhus, which in Iceland seems not to have been open to the rest of the building, was the sanctuary proper and contained the figures of the gods, the altar with the oath-ring and blood-kettle and the perpetual fire.
H.M. Chadwick
Might write an analysis of an old, rather simple phantasy book for teens I’ve read almost two decades ago (re-reading it now just for nostalgia). It has a lot of references to European Paganism, most of which went over my head back when I read it first time. Let me know if it sounds interesting.
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It is believed that the very reason why the water mill works (with it’s scare noise) is due to vodyanoy allowing it. And if not given an offering in due time he would stop the mill.
Vodyanoy wasn’t the only water spirit who visited the water mill. Rusalkas were frequent too, often washing their legs there.
Miller and vodyanoy
Water mills were considered to be a place where the world of water spirits and humans come into contact and therefore the owner of a mill and the master of the water spirits got to know each other. Millers were offering frequent sacrifices to vodyanoy and the latter protected the mill.
Air-maiden (povitrulya)
By DarBarNir
https://twitter.com/Darbarnir
A carved wooden face based on a Scythian amulet from the Pazyryk culture.
/channel/traditi0n_carving/135
That the oak seems to have been associated with the cult of the thunder-god among the Greeks, Romans, Kelts, Germans, and Prussians; further, that oak-sanctuaries of the thunder-god showing, striking features of resemblance are found among the Greeks and Prussians, and that there are grounds for suspecting that similar sanctuaries have existed among the Kelts, Germans, and Slavs.
H.M. Chadwick
Note that traditionally Thunderer’s club is also made out of oak.
Magusanus has many Thunderer traits. He has a club, wears a pelt and possibility has propensity for fertility of the land. J.A. MacCulloch proposed that his name means Strong (related to Old High German Magan). He also argues that this name is connected to Magni (Thor’s son whose name means Strong). His cult locations were oak groves which is another connection to the Thunder God archetype.
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For a long time I stood staring at this in amazement: I knew not what to make of it, and was beginning to feel somewhat nettled, when I was addressed in admirable Greek by a Gaul who stood at my side, and who besides possessing a scholarly acquaintance with the Gallic mythology, proved to be not unfamiliar with our own. “Sir,” he said, “I see this picture puzzles you: let me solve the riddle. We Gauls connect eloquence not with Hermes, as you do, but with the mightier Heracles. Nor need it surprise you to see him represented as an old man. It is the prerogative of eloquence, that it reaches perfection in old age.
Lucian
I thought at first that this was a mockery of the Greek Gods…
They make him out as old as old can be: the few hairs he has left (he is quite bald in front) are dead white, and his skin is wrinkled and tanned as black as any old salt’s. You would take him for some infernal deity, for Charon or Iapetus – any one rather than Heracles.
Such as he is, however, he has all the proper attributes of that God: the lion’s skin hangs over his shoulders, his right hand grasps the club, his left the strung bow, and a quiver is slung at his side
Lucian
The Magic Cup - Jim Fitzpatrick
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Most noteworthy element of Taranis’ iconography is the wheel which hints at the chariot. While the latter became associated with the Thunder God later than the club or a pelt it’s still a very ancient symbol dating to the first Aryan charioteers.
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Another Celtic God who has clear elements of a Thunderer archetype is Ogmios. He has a club, which is the original Storm God weapon and also wears a pelt over a naked body just like Hercules which brings us to the classic Thunderer image which was literally carried right from the Stone Age.
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Each shepherd who used magic had a set of temporary taboos. If one disrespected any of those taboos his powers would vanish and either he himself would die or his cattle. Here are some examples: not to gather forest berries, not to go fishing, not to kill moles, not to curse in the forest, not to cut hair, not to shave, not to marry (or stay away from the wife for the grazing season) etc.
There’s a lot of stories about shepherds breaking their taboos e.g. once a shepherd caught 13 fish and on the next day a bear came out of the forest and killed 13 cows. Another story tells of a shepherd who let a friend blow his magic trumpet. Next day he was found dead in the local forest.
Petersen, however, believes that there was another form in use, namely the round temple, of which he thinks the round churches, which occur in all Teutonic lands, are a relic. He believes that this is the more original form and that it is a development of the grove-sanctuary.
H.M. Chadwick
The books I will analyze are 70s classic fantasy/sci-fy Chronicles of Amber by R. Zelazny. Will re-read the first 5 and write a bit on each as I go along. They have a lot of references to European Paganism, Arthurian legends and Shakespeare. The books are easy to read and pretty short e.g. I remember finishing one in only 3.5 hours.
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Water from the mill-pond was considered magical due to the spirits and was used by local healers. Even if the water mill no longer there, the pond was still believed to be full of water spirits so build a house on the same place was forbidden and those who dared do that suffered from constant mishaps.
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Water mill being a liminal place existing between two worlds was considered dangerous, especially for women and children. Millers were known for their mystic powers and dealings with spirits and somewhat feared too. There are many stories of millers pulling harmless, but scary pranks on a passerby. But real danger averted those who dared fish or swim in mill-ponds which was an absolute taboo.
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Will return to the topic of male magic in folklore soon
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Lleu Llaw Gyffes, Welsh equivalent to Lugh.
A cobbler and his ward come to Caer Arianrhod, the home of Arianrhod. They make shoes for Arianrhod, and the boy, using some missile, shoots down a bird through its leg. This impressive display inspires Arianrhod to say that this fair-haired boy has quite the skilled hand. This is how Lleu Llaw Gyffes got his name. The cobbler reveals himself to be the wizard Gwydion, who tricked Arianrhod, the mother of Lleu, into breaking the very tynged she had cursed her son with - to never have a name lest she alone named him.
Later on in his life, Lleu is almost killed by the man who slept with his wife Blodeuwedd, Gronw Pebr. Lleu takes the form of an eagle, and flees, perching himself upon an oak. When Gwydion manages to persuade Lleu to descend, and then nurses him back to health, Lleu takes revenge on Gronw Pebr by throwing his spear through a stone, clean into Gronw, who had used the stone for protection.
Holy trees and groves are found also among the Slavs. Thietmar of Merseburg states that Riedegost was completely surrounded by a forest, which was regarded with veneration and never touched by the inhabitants.
According to Helmold, Germans were, in his day, admitted to all privileges among the Pruzi (Prussians) except the right of access to groves and springs; they thought that these would, be polluted by the presence of Christians.
H.M. Chadwick
Based on above mentioned iconography its possible that donarkeule pendants from Germany could have been an amulet of the club-wielding God of Thunder Magusanus.
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Despite clear iconographic elements of a heroic Thunder God Dagda’s primary role is that of a wiseman, eloquent and persuasive. He is also the one who introduced Ogham writing much like Wotan did the runes. This similarity is not surprising as Ogma is indeed a shaman psychopomp just like Wotan, despite his Thunderer elements.
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This ancient Heracles drags after him a vast crowd of men, all of whom are fastened by the ears with thin chains composed of gold and amber, and looking more like beautiful necklaces than anything else. From this flimsy bondage they make no attempt to escape, though escape must be easy. There is not the slightest show of resistance: instead of planting their heels in the ground and dragging back, they follow with joyful alacrity, singing their captor’s praises the while; and from the eagerness with which they hurry after him to prevent the chains from tightening, one would say that release is the last thing they desire.
Lucian
Greek philosopher and satirist Lucian was very surprised when he first saw a depiction of Ogma even recognizing him as Hercules since the two were so similar.
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Nietzsche’s great advice for young Pagans who don’t know how to approach their faith and truly be a Pagan.
Protestant teachers are still spreading the fundamental error that faith only is of consequence, and that works must follow naturally upon faith. This doctrine is certainly not true, but it is so seductive in appearance that it has succeeded in fascinating quite other intellects than that of Luther (e.g. the minds of Socrates and Plato): though the plain evidence and experience of our daily life prove the contrary. The most assured knowledge and faith cannot give us either the strength or the dexterity required for action, or the practice in that subtle and complicated mechanism which is a prerequisite for anything to be changed from an idea into action. Then, I say, let us first and foremost have works! and this means practice! practice! practice! The necessary faith will come later—be certain of that!
Of course Taranis is well know for being a God of Thunder, but he doesn’t have some of the traditional attributes, most likely due to the fact that eventually Taranis ended up syncretised with Roman Jupiter.
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Celtic myth does not deal in explicit thunderbolts. However, the Irish Dagda’s iron club, with which he kills the living or revives the dead, has been seen as the counterpart of Indra’s and Thor’s weapons. Thor’s, at least, had the power of bring the dead back to life.
M.L.West
It is believed that a shepherd mostly deals with forest spirits, or leshy himself who is the master of the forest. There are detailed descriptions of what shepherds do to enter into the deal with leshy. They leave offerings such as eggs and milk in the forest under a tree. This represent the amount of cows (or other cattle) fleshy can take from a shepherd for his protection against wild beasts. Shepherds also hide locks in the forest which mark the territory beasts may not leave according to the agreement. A shepherd who managed to get on meshy’s good side didn’t even have to graze the cattle himself and just struck his staff in the ground or blow the trumpet.
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