Masculine derivatives

The analysis of the conditions, of the component factors of succes in combat which Moles and Nerio present, recurs in Scandinavian mythology, which gives as sons to Ížhórr, a god partially homologous to Indra and Mars, the masculine derivatives of abstractions, Magni and Móði: megin is actually “physical power” (the magical girdle which gives Ížhórr his extraordinary strength is called, in plural, megin-gjanðar), and móðr is the warlike “madness” (in German, Wut rather than Mut) which principally characterizes Ížhórr and his regular adversaries, the giants (cf. jötun-móðr “giant madness”).

Georges Dumézil in Archaic Roman Religion, part 1, page 208.

Adjucts of sovereignty

Zoroastrian transpositions guarantee the antiquity of this structure, the meaning of which is clear: the great sovereign god has two adjuncts, one of whom cares for the persons constituting society, theother for the goods which they share.

Georges Dumézil in Archaic Roman Religion, part 1, page 201


Gangleri (ON, ‘the one tired from walking’?). A name for Odin in the GrÍ­mnismál 46 and in the Ížulur. Snorri also says that Gylfi who comes to the Gods (Gylfaginning 2) is called Gangleri, but he is definately not identical with Odin. The name Gangleri is clearly connected with Odin’s frequent role as a wanderer.

Dictionary of Northern Mythology by Rudolf Simek, page 99.

Pentii Linkola on elderly people

One of the fatefull insanities of this rampant, hectic age is the trivialization and marginalization of the elderly. Illnesses causing dementia are found only in a small percentage of old people, and most of us are surely wiser at the age of ninety than we were at eighty-nine. A young person is always a greenhorn and a bungler, and it is not until old age -if ever- that the meaningless trivialities of life give way to both wisdom an a sense of responsibility. If all of the decision-makers throughout the world had been at least eighty years of age, much would have been won.

From Tyr journal volume 3, page 58

Thomas Naylor and Affluenza

I actually intended when I made the “quotes” category, to post quotes when I read nice passages in books. Of course I am never behind my computer when reading a book, but also I forget to mark possible quotes or simply forget to put them online. I read Guénon’s Introduction to the study of the Hindu doctrines (see book reviews section) from which I could have made numerous quotes, but I cannot find any of them right now. But, Thomas Naylor’s opening article of Tyr journal volume 3 makes a good text for quoting, so here we go:

Because e-mail messages are low-cost, fast, private, and accountable to no one, correspondents take liberties with their writing style, grammar, and the civility of their messages. Spelling errors, sentence fragments, and four-letter words are the rule with school kids and college students alike.

[… about 9/11 and after] Why would anyone in their right mind ever build two 110-story office buildings next to each other and then try to cram fifty thousand people into them? Why would anyone consider rebuilding them?

The cloning of Dolly, the Scottish sheep, through genetic engineering precipitated a national debate over the moral implications a national debate over the moral implications of human cloning. But what’s the big deal about human cloning? Millions have effectively been cloned by our government, our politicians, our large corporations, our universities, and our public schools without altering a single DNA molecule. Furthermore no one seems to care.

For the whole article, buy Tyr journal volume 3.

Wodan + Tiwaz = Odin

At the time of Tacitus however there is reason to believe that the Roman god of war, Mars, was identified not with Wodan, but with another Germanic god, Tͮwaz. Odin in fact appears to be the successor of both Wodan and Tͮwaz, retaining some of the qualities and attributes of both these gods.

H.R. Ellis Davidson in Gods and Myths of Northern Europe (1964)

On mythology

The mythology of a people is far more than a collection of pretty or terrifying fables to be retold in carefully bowdlerized form to our schoolchildren. It is the comment of the men of one particular age or civilization on the mysteries of human existence and the human mind, their model for social behaviour, and their attempt to define in stories of gods and demons ther perception of the inner realities.

Gods And Myths Of Northern Europe p. 9 (opening lines)

On the proletariat

We should recall here that the term proletarian comes from the Latin proles and suggests the idea of an animalistic fertility. As Meroshkovski rightly noted, this term was applied especially to those whose only creative skill consisted of begetting children – these were men in body but eunuchs in spirit. In its logical development, this trend leads towards that “ideal” society in which there are no more classes, no men or women, but instead comrades, or asexual cells belonging to the same immense anthill.

Men Among The Ruins p. 268

On Thor

Ellis Davidson sometimes writes something that sounds a bit strange and/or makes me think. In the lengthy part of Scandinavian Mythology (1969) on Thor are a few of these passages.

Thor evidently inherited certain of the characteristics of the earlier sky god Tiwaz, who was the upholder of law and justice, and it is significant that the Althing, the Law Assembly of heathen Iceland opened on a Thursday, the day of Thor. Thor’s hammer seems at times to be identified with the famous red beard of the god. One little figure of a seated man grasping his hammer, found in Iceland and dated to the tenth century, has the hammer growing out of his beard.

p. 69. Also see my article Thor, god of initiation in the articles section.

Saxo Grammaticus tells us that the noise of the thunder was imitated on metal with a hammer. Such a ceremony might account for the association of great metal cauldrons with Thor in a number of myths.

p. 71

[referring to an image] two Thor’s hammers from Sweden, one an obvious hammer shape on a ring, from Laby, Uppland and the other an elaborate model from Kabbara in Scania with many symbolic features associated with the god, such as the staring eyes, an eagle’s beak, a stylised beard, and perhaps a reminiscence of the World Serpent in the curving patterns below.

p. 73

On Fenrir

Fenrir was bound within sight of Asgard. He may probably be equated with the hound Garm, who guarded the entrance to the underworld, since this creature also was said to break free at Ragnarok and fight with Tyr. He may also be the wolf who pursued the sun, wishing to devour it. In that case, his binding was for the protection of the sun as well as of the gods, and for the maintenance of the cosmis order, upheld by the sky god.

Scandinavian Mythology p. 56