The Divine Twins motif of Indo-European mythology appears in Lusitania (north-west Iberia) in the form of Arentio and Arentia. There are 11 inscriptions dedicated to these deities, whose names can be traced to a Proto-Indo-European root (*h₁eor-) and who appear to be associated with water.
For more information, please see this excellent essay on the subject: https://herminiusmons.wordpress.com/2019/09/17/arentio-and-arentia-lusitanian-divine-twins/
For more information, please see this excellent essay on the subject: https://herminiusmons.wordpress.com/2019/09/17/arentio-and-arentia-lusitanian-divine-twins/
Indra the singers with high praise, Indra reciters with their lauds, Indra the choirs have glorified.
Indra hath ever close to him his two bay steeds and word-yoked car, Indra the golden, thunder-armed.
Indra hath raised the Sun on high in heaven, that he may see afar; He burst the moutain for the kine.
Help us, O Indra, in the frays, yea, frays, where thousand spoils are gained; With awful aids, O awful One.
In mighty battle we invoke Indra, Indra in lesser fight; The Friend who bends his bolt at fiends.
Unclose, our manly hero, thou forever bounteous, yonder cloud; For us, thou irresistible.
Still higher, at each strain of mine, thunder-armed Indra's praises rise; I find no laud worthy of him.
Even as the bull drives on the herds, he drives the people with his might; The ruler irresistible;
Indra who rules with single sway men, riches and the fivefold race; Of those who dwell upon the earth.
For your sake from each side we call Indra away from other men; Ours, and none others, may he be!
Rigveda 1:7 Indra
Indra hath ever close to him his two bay steeds and word-yoked car, Indra the golden, thunder-armed.
Indra hath raised the Sun on high in heaven, that he may see afar; He burst the moutain for the kine.
Help us, O Indra, in the frays, yea, frays, where thousand spoils are gained; With awful aids, O awful One.
In mighty battle we invoke Indra, Indra in lesser fight; The Friend who bends his bolt at fiends.
Unclose, our manly hero, thou forever bounteous, yonder cloud; For us, thou irresistible.
Still higher, at each strain of mine, thunder-armed Indra's praises rise; I find no laud worthy of him.
Even as the bull drives on the herds, he drives the people with his might; The ruler irresistible;
Indra who rules with single sway men, riches and the fivefold race; Of those who dwell upon the earth.
For your sake from each side we call Indra away from other men; Ours, and none others, may he be!
Rigveda 1:7 Indra
To Him in might the Gods have ever yielded;
To Indra, in the tumult of the battle!
Rigveda 02:XX Indra
To Indra, in the tumult of the battle!
Rigveda 02:XX Indra
The Rigveda (ऋग्वेद, ṛgveda) is important to Aryan studies for a number of reasons. Most notably, it is the oldest complete religious text of Indo-European origin, and it was compiled during a time when the Indic speakers operated a strict caste system in their new lands; thus, we know it is, as far as was possible, unsullied by non-Indo-European notions. Additionally, it was codified in realtively close proximity in space and time to the Proto-Indo-Europeans, giving us a partial window into their beliefs.
The best translation to read for English speakers is the 1889 version by English Indologist Ralph T.H. Griffith.
The best translation to read for English speakers is the 1889 version by English Indologist Ralph T.H. Griffith.
The Hagall or Hægl Rune (ᚼ) as seen on the image above is of particular importance in the Germanic Religion. It symbolises the year's cycle, as the vertical line represents Midsummer at the top and Midwinter at the base. The X shape denotes the positions at which the sun rises and sets on both occasions. Enclose the Rune in a circle and one will see the infamous Sun Cross.
Furthermore, the Rune's name, Hagall or Hægl as it was in Old English, comes from the Proto-Germanic word *haglaz - all its cognate descendants mean hail or heil, as in 'to hail a saviour'. This is crucial, for it associates a Saviour of the Aryans with Solar Values, a recurrent motif in Indo-European mythology.
Forwarded from 📖 Ancient Restoration
Túath is a common Celtic word traceable to Indo-European (teutā). It means 'tribe', a term for the basic social unit of Celtic society, made up of 3,000 people, & ruled over by a king (Ir. rí, Gaulish rīx, Welsh rhí). The Túath system was most long-lasting in Ireland.
Syssitia (τὰ συσσίτια) was a communal daily banquet in Ancient Sparta & Crete which all able-bodied men were expected to attend. A signature dish was the μέλας ζωμός, or Black Broth, of salt, vinegar and pig's blood; they also drank alcohol, and each attendee was required to contribute a monthly quantity of various produce. Failure to make this contribution resulted in sanction, and failure to attend the event was punishable by fines, or in some cases loss of citizenship and relegation to helot status.
There were some interesting rules surrounding Syssita; attendees were required to march away in a straight line at the close of preceedings to demonstrate sobriety, despite consuming plenty of alcohol. This was done to show self-discipline. Additionally, whatever took place at the meals had to remain strictly confidential and disclosure was punished harshly. The banquets were designed to foster a kind of socialist comradery, with all participants being equally treated; even the King was sanctioned for failure to participate or contribute the required produce.
Athena (Greek: Αθήνα) was often referred to as Pallas Athena, in reference to her role as a warrior deity. Pallas is derived from the Greek pállō (πάλλω) meaning 'she who brandishes'; Athena is often depicted wielding a spear.
Anthropomorphic figure with large #Swastika motif, Kvinnherad (Norway). Viking Era, c. 700 CE
It is believed this ornament was part of a sacrificial bowl used for offerings.
It is believed this ornament was part of a sacrificial bowl used for offerings.
Anglo-Saxon Horse #Swastika,
c. 5th Century/Migration Era.
c. 5th Century/Migration Era.
#Swastika pot from the Sanctuary of Zeus (Ζεύς), Mount Hymettus (c. 8th century BCE).
The Yamnaya Culture phenotype was interesting; their skull shape and facial features were much like Vikings or Romans, but they did not possess the genes for blue eyes (OCA2). They did, however, have fair skin (HERC2), unlike the WHG and Neolithic Farmers they replaced in northern Europe.
They also had dark hair, although they carried the gene for blonde hair types as well.
They also had dark hair, although they carried the gene for blonde hair types as well.
"The most complete type of caste hierarchy, the ancient Indo-Aryan system, was visibly inspired by the hierarchy of the various functions found in a physical organism animated by the spirit. At the lower level of such an organism there are the undifferentiated and impersonal energies of matter and mere vitality; the regulating action of the functions of the metabolism and of the organism is exercised upon these forces. These forces, in turn, are regulated by the will, which moves and directs the body as an organic whole in space and time. Finally, we assume the soul to be the centre, the sovereign power and the 'light' of the entire organism".
"The same is true for the castes; the activities of the slaves or workers (śūdras) were subordinated to the activities of the bourgeoisie (vaiśya); higher up in the hierarchy we find the warrior nobility (kṣatriya); and finally the representatives of the spiritual authority and power (the brāhmaṇa, in the original sense of the word, and the leaders of the pontifices). These groups were arranged in a hierarchy that corresponded to the hierarchy of functions within a living organism."
Julius Evola, Revolt Against the Modern World, Ch 14 The Doctrine of the Castes
Julius Evola, Revolt Against the Modern World, Ch 14 The Doctrine of the Castes
The Lay of Rig (Rígsþula) is an important poem of The Edda. In it, the tripartite structure of society - as in in the Indo-European tradition - is presented; Heimdall travels and figuratively fathers all three races that correspond to the classes of labourer, farmer and noble.
Rígsþula, 13;
Daughters had they, Drumba and Kumba,
Ökkvinkalfa, Arinnefla,
Ysja and Ambott, Eikintjasna,
Totrughypja and Tronubeina;
And thence has risen the race of thralls.
The thralls correspond to peasants, or one of the 'houses' of society.
Similarly, the farmers' race born in the 25th stanza represents the next house, followed by the nobleman born in the 34th.
The author demonstrates the values of nobility from his description of their qualities and what he does for them;
36; 'Then out of the thicket came Rig walking,
Rig came walking taught him the #Runes.'
37; '(He) made his horse gallop, wielded his sword;
He awakened a war, began to redden the plain,
Began to fell dead men, he fought to gain lands.'
38; 'Then he alone ruled eighteen settlements;
He started to share his wealth, offered to everyone.'
Finally, the Lay of Rig concludes showing both the benevolent and faustian aspects of the Noble Caste;
42; 'Those born to Lord grew up there,
Tamed horses, bound rims to shields,
Smoothed arrow-shafts, brandished ash spears.'
43; 'But the young Kin learned Runes to use,
Runes everlasting, the runes of life;
Soon could he well the warrior's shield,
Dull the sword blades and still the seas.'
This poem is significant because it demonstrates Nordic social stratification along Indo-European lines; tripartite, yet devoid of a priestly class. Or perhaps this wasn't considered important, or perhaps it was taken as a given that the nobility performed priestly roles.
Rígsþula, 13;
Daughters had they, Drumba and Kumba,
Ökkvinkalfa, Arinnefla,
Ysja and Ambott, Eikintjasna,
Totrughypja and Tronubeina;
And thence has risen the race of thralls.
The thralls correspond to peasants, or one of the 'houses' of society.
Similarly, the farmers' race born in the 25th stanza represents the next house, followed by the nobleman born in the 34th.
The author demonstrates the values of nobility from his description of their qualities and what he does for them;
36; 'Then out of the thicket came Rig walking,
Rig came walking taught him the #Runes.'
37; '(He) made his horse gallop, wielded his sword;
He awakened a war, began to redden the plain,
Began to fell dead men, he fought to gain lands.'
38; 'Then he alone ruled eighteen settlements;
He started to share his wealth, offered to everyone.'
Finally, the Lay of Rig concludes showing both the benevolent and faustian aspects of the Noble Caste;
42; 'Those born to Lord grew up there,
Tamed horses, bound rims to shields,
Smoothed arrow-shafts, brandished ash spears.'
43; 'But the young Kin learned Runes to use,
Runes everlasting, the runes of life;
Soon could he well the warrior's shield,
Dull the sword blades and still the seas.'
This poem is significant because it demonstrates Nordic social stratification along Indo-European lines; tripartite, yet devoid of a priestly class. Or perhaps this wasn't considered important, or perhaps it was taken as a given that the nobility performed priestly roles.