Celtic Männerbünde

At the head of a Celticum was some sort of brotherhood, perhaps a military men-bond, which was leaded by the Supreme King (ard rî)…

Koenraad Logghe in De Graal p. 61

Such warriors were known to the German under the name ‘berserkr‘ among others. They were possessed by ‘odr‘ or ‘wut‘ and behaved like wildmen. The term ‘Berserkr‘ divides in two words ‘ber‘ and ‘serkr‘, ‘boar‘ and ‘skin‘. These warriors dressed in animal skins, mostly in the skins of ritual animals such as the bear, wolf,… The appropriation of the ‘berserkranger‘ (‘berserks gangr‘) was one of the characteristics of the members of the Germanic warrior-initiation. Similarly the Celtic hero Cùchulainn displays an exteme outrage that was only quitened with he was put in three kettles with icecold water. Just like the Germanic warriors the Celtic warriors could transform themselves into wildmen. People called them ‘cenrysseddat‘, which corresponds to the Germanic ‘úlfhednar‘, the ‘wolf people‘.

Koenraad Logghe in De Graal p. 126

Heathenry is not pantheistic

For a heathen nature is the face of the Divine principles. Equating nature with God, pantheism, is a grave misconception that can not be appointed to the views of archaic religions. It is like mixing up the face of the Divine with the Divine itself, for its essence.

Koenraad Logghe in De Graal p. 54


So we find with Wolfram von Eschenbach, among others, hermetic metaphores, probably derived from the works of Hermes Trismegistos. This Hermes with the epithet “thrice greatest” (trismegistos) was translated from Arabian to Greek as “thrice wise” (El-mutahalleth bil-hikam) which became “triplix escient” in Latin and in French must have sounded something like “treble escient“. All this but to say that Wolfram’s Trevrizent, the wise hermit who Parzival consults, is noone else than Hermes Trismegistos himself.

Koenraad Logghe in De Graal p. 19

Tripartite Germanic priests

The scholar of comparative religion Georges Dumézil has successfully combined the social structure of the Indo-european peoples with the structural division of their Gods. […] This Indo-european structure – that we recognise in the Indian caste-system in the BrÍ¢hman, the Kshatriya and the Vaishya – has among other places been preserved until the Ancien Régime in the prétre, soldat, tiers état (priest, soldier, third position). […] So we knew the druͯ (literally véry wise) with the Celts. The Gauls called them druids, which is currently misunderstood as a collective term for Celtic priests. In fact things were a little more complex. The Celtic priests were just like other Indo-european priest castes divided in three functional types of religious expertise. On top were the mentioned druids whose ritual tasks concerned the magical-religious and legal function (first function). […] Secondly came the filid (singular fili) who roughly compare to the Gallic bardoi, let us say bards. They warranted the singing about the deeds of the heroes on the battlefield (second function) […] The third group within the Celtic priesthood consisted of faÍ­th, among the Gauls known as uates. They were connected to nature […] Françoise Le Roux summarised the three groups within the first function as follows: the druwid=the priest who knows; the ueletos (fili, bard)=the person who sees; and the uatis (faÍ­th)=the priest who acts. Among the Germans we notice a similar structure. First there were the priests-jurists, the so-called godi, then follow the skalds who occasionally terrorised the rulers with their magical curses (tungunÍ­dh, skaedh tunga) or put them in a more favorable light with odes. Finally the Þúlr who intoned fertility-incantations (Þulur are songs) and performed libations (blót).

Koenraad Logghe in De Graal p. 12/3

Traditional thinking

The study of the Arthur material, and more specifically the theme of the Grail, can only be done in a correct manner when we move ourselves into the mind, the thinking, in the currents of the time. This is no easy task, because the modernistic man has completely unlearned to think along traditional patterns and structures […]

Koenraad Logghe in De Graal, p. 6

Heaven is in man

God is in heaven, and the heaven is in man; and if man desireth to be in heaven, then must heaven be manifest, and revealed in him; and this must be wrought and brought to pass by earnest, serious repentance and hearty resignation, or unfeigned self-denial; and this they may do as well at home in their own places.

Jacob Boehme in Waterfield p. 74

No contention

A true Christian hath no controversy or contention with anybody; for, in the resignation in Christ, he dieth from all controversy and strife; he asketh no more after the way of God, but wholly surrenders himself to the mother, namely, unto the spirit of Christ; and, whatsoever it doth with him is is all one to him

Jacob Boehme in Waterfield p. 73

To speak of God

Seeing we are now to speak of God, what he is, and where he is, we must say, that God himself is the essence of all essences; for all is generated or born, created and proceede from him, and all things take their first beginning out of God

Jacob Boehme in Waterfield p. 82


The new Blood Axis album “Born Again” not only has great music, but also some great lyrics, apparently not yet avaible on the www, but worthy to think over, also by people who do not like the music.


Sitte ge, sigewif, sigað to eorðan!

Settle ye, victory-women, sink down to earth!

Fo ic under fot: funde ic hit.
Huxet, eorðe mæg wið ealra wihta gehwilce,
and wið andan and wið æminde,
and wið þa micelan mannes tungan.
Sitte ge sigewif, sigað to eorðan,
næfre ge wilde to wude fleogan!
Beo ge swa gemindinge mines godes,
swa bið manna gehwilc metes and eþeles.

I’ve got it under foot: I found it.
Listen! Earth has power against all creatures, every one,
Against hatred and against malice,
And against the tongue of a great man.
Settle ye down, victory-women, sink to earth!
May ye never fly wildly to the woods,
But be ye as mindfull of my goods
As each man is food and property.


Wisely I feasted, of the sweet food
That stirs good thoughts, crusher of cares.
The food ’round which Gods and men gather,
Calling it the honey-mead.

I’ve drunk the bright drops, that give me freedom.
Made me blaze brightly, like the Need-fire!
Give us clear sight, and make us shine,
Now we are come to life everlasting
Give us clear sight, and make us shine,
Now we have come to fame everlasting
Give us clear sight, and make us shine,
Now we have come to life everlasting.

We have drunk and become undead,
We have gained what the Gods once hid.

Our sicknesses lost their strength and left,
They feared and faded, away into darkness.
Never hold sway with wastefull words-
Ever hold sway with the spark of the mind.
You’ve risen in us, so mighty of spirit,
Give us your blessing, preserver of Gods!
Give us clear sight, and make us shine.
Now we are come to fame everlasting.
Give us clear sight, and make us shine.
Now we are come to life everlasting.
Give us clear sight, and make us shine,
Now we are come to fame everlasting.
Give us clear sight, and make us shine,
Now we are come to life everlasting…

Latte ge, sigewif, scirne medo geotan!

Victory-women, let clear mead pour!

Ic eom weorð werum, wide funden,
brungen of bearwum ond of burghleoþum,
of denum ond of dunum, Dæges mec wægun
feþre on lifte, feredon mid liste
under hrofes hleo. Hæleð mec siþþan
baþedan in bydene. Nu ic eom bindere
one swingere, sona weorpe
esne to eorþan, hwilum ealdne ceorl.
Sona þæt unfindeð, se þe med fehð ongean,
one wið mægenþisan minre genæsteð,
þæt he hrycge sceal hrusan secan,
gif he unrædes ær ne geswiceð,
strengo bistolen, strong on spræce,
mægene binumen; nah his modes geweald,
fota ne folma. Frige hwæt ic hatte,
ðe on eorþan swa esnas binde,
dole æfter dyntum be dæges leohte.

I’m of worth to men, widely found,
Brought from groves and mountainsides,
From dales and hills. By day they carried me,
wings aloft, cunningly carried me under protection of a roof.
Men then bathed me in a tub.
Now I am a binder and a scourger.
Soon I cast a man to the ground, now and then an old churl.
Soon he’ll realize, whoever fights me,
And wrestled with my might,
That he shall find his back on the ground,
If, foolishly, he did not cease sooner-
Deprived of strength, strong in language,
Robbed of his main; not in command of his wits,
Feet, or hands.
Guess what I am called! So I bind every one of men on earth, dazed from m blows when morning comes.

Words: (I, III) Anonymous Old English texts from manuscripts circa 1000 c.e.; (II) Moynihan, partially basd on Vedic hymns.
From Blood Axis “Born Again

Hard Iron Age

Golden was the first age, when faith and right were maintained by free will and not by law or threat of vengeance. Rivers of milk and rivers of sweet nectar flowed, and yellow honey was distilled from verdant oaks.

After Saturn had been banished to the dark realms of death, and the world was under the sway of Jove, the silver race came in, one worse than the gold but better than tawny brass.

Now, after this, the third one came, the brazen race, more stern in disposition and more swift to take up arms, but not yet impious.

The age of hard iron came last. At once every evil burst forth in this age of baser vein: modesty and truth and faith fled the earth, and in their stead came tricks and plots, and violence and the cursed greed for gain. Guest was not safe from host, nor father-in-law from son-in-lasw; love was rare, even amongst brothers. The husband longed for the death of his wife, and she of her husband. Piety vanquished, and the last of the immortals abandonned the blood-drenched earth.

When Saturn’s son saw this from his high throne he groaned, and he conceived in his soul a mighty wrath worthy of Jove, and summoned the Gods to council.

Words: Ovid, Metamorphoses
From Blood Axis “Born again