Forwarded from Αρυολογία☀️ (The Indo-Europeans)
The #Mitanni Kingdom (1500 - 1350 BCE) was a Hurrian-speaking realm ruled by a Royal caste of Old-Indic speakers. The kings, from first to last, took Indo-Aryan names, such as Ṛtadhaaman ('abode of Ṛta'), Tvesaratha ('an attacking chariot') and Ṛtasmara ('remembering Ṛta'). That many of them contained the Ṛgveda's central moral concept, Ṛta (Cosmic Order), demonstrates the antiquity of the religious practises of the Indo-Aryan peoples.
In a 1380 BCE treaty with another Indo-European people, the Hittites, the Mitanni King Kurtziwaza named four Vedic deities, Indra, Varuṇa, Mitrá and the Aśvin, as witnesses.
In a 1380 BCE treaty with another Indo-European people, the Hittites, the Mitanni King Kurtziwaza named four Vedic deities, Indra, Varuṇa, Mitrá and the Aśvin, as witnesses.
ON JARILO: JARILO'S DAY CELEBRATION
Jarilo has been connected to a celebration that usually goes by the same name. The celebration of Jarilo takes place in spring. In Belarus, it was celebrated on 24th of April and in Banat region of Serbia it takes place on 7th of May. On the other hand, in Russia, it was celebrate in early June and unlike in other parts of Slavdom, here Jarilo is pictured as an old man. Folklore content is the same from Slovenia, to Russia. Jarilo is physically represented by a doll. Young people would go out to the fields and dance around, enjoying their time. At one point, they will make a figure of Jarilo with a big phallus out of straw or clay. The doll would be taken to its resting place in the same manner a deceased would be taken. Jarilo was usually carried by women and girls, with loud tears and cries. The men who followed the ritual commented how the women have the right to mourn him, for he was sweeter than honey. They would burn, bury or drown the doll and continue celebrating.
Jarilo has been connected to a celebration that usually goes by the same name. The celebration of Jarilo takes place in spring. In Belarus, it was celebrated on 24th of April and in Banat region of Serbia it takes place on 7th of May. On the other hand, in Russia, it was celebrate in early June and unlike in other parts of Slavdom, here Jarilo is pictured as an old man. Folklore content is the same from Slovenia, to Russia. Jarilo is physically represented by a doll. Young people would go out to the fields and dance around, enjoying their time. At one point, they will make a figure of Jarilo with a big phallus out of straw or clay. The doll would be taken to its resting place in the same manner a deceased would be taken. Jarilo was usually carried by women and girls, with loud tears and cries. The men who followed the ritual commented how the women have the right to mourn him, for he was sweeter than honey. They would burn, bury or drown the doll and continue celebrating.
ON JARILO: JARILO'S DAY CELEBRATION II
Dr. Sreten Petrovich, Serbian philosopher and professor of aesthetics, who went through small villages and towns and collected lore, writes in his book Serbian Mythology: Mythology, Magic and Rituals – Researching Svrlyig Region about how people of the Svrlyig region celebrated the day of St. George. It all starts two days prior to George day.
“Rise young men and women, so we can go out and pick flowers, pick flowers so we can knit wreaths, first wreath for the bread which will feed all, second wreath for the sheep that will first be milked, third wreath for the lamb which will be sacrificed.”
Folk song from Buchum dedicated to this ritual
Dr. Sreten Petrovich, Serbian philosopher and professor of aesthetics, who went through small villages and towns and collected lore, writes in his book Serbian Mythology: Mythology, Magic and Rituals – Researching Svrlyig Region about how people of the Svrlyig region celebrated the day of St. George. It all starts two days prior to George day.
“Rise young men and women, so we can go out and pick flowers, pick flowers so we can knit wreaths, first wreath for the bread which will feed all, second wreath for the sheep that will first be milked, third wreath for the lamb which will be sacrificed.”
Folk song from Buchum dedicated to this ritual
Women of the village go out to the fields, where they gather tall grass. The gathered grass will be used to knit wreaths. They usually go in a group and bring food with them. On their way back, they would pick up sticks with which they will make the frame for the wreaths. After they return home, they put the bags filled with grass somewhere to stay until dawn. In some villages, half of gathered grass is drowned in water. Next to these bags, they put a strainer which holds a “kravaj” that was baked that day, salt and a boiled egg. The next day, before dawn, the whole village would gather and they will bring musicians with them and together they would all, while singing and playing music, go near a body of water (river, spring, etc…) and there they will knit wreaths. With them, they brought the bags filled with grass, some flowers and plants they will add to the wreaths, sticks and also the kravaj, the egg and the salt. They would also bring food and bottles filled with drinks with them. The bottles will later in the evening be refilled with the water in which the grass has been drowned. During this day women would knit the wreaths, young men would sprinkle them with water and the musicians would play. The atmosphere would be very joyous and lively. During this night, young people would rejoice, for they had been given an opportunity to be more open. Young men would hug and kiss their women, but also the women of other men and young women would be happy about it.
Back at the village, in the evening householders would cut sticks from hazel, wild rose and from oak and with them make some sort of arc. Householder’s wife would in the meantime bake bread. When the arc has been completed, on the other side of him, householder’s wife would place a kettle, on top of which she would place the bread, usually it gets pierced, a napkin, a comb, a pierced stone and a ring. The host would dig a small hole under the kettle and, in it, place the kravaj, salt and egg. Sheep would be gathered and each of them would first have to cross through the arc. After that, they will be brought to the kettle and the host would try to milk them and by doing that, fill up the kettle. The bread and other items would get soaked in milk in the process. After the first sheep was milked, they would put a wreath on her head, after which all other sheep are milked. The kettle would be brought to the housewife, so that she could make cheese out of the milk. Kravaj, salt and egg would be taken and placed in an anthill. In the morning, on George day, they are taken out and the anthill would be filled with lamb feces. Then the host would cut up the ears of his lambs, all in a certain way, so that they can be separated from other host’s lambs. One lamb would be ritually sacrificed and then baked. After the feast, the anthill would be filled with the bones of the sacrificed lamb.
ON PERUN: INTRO
Perun represents the Slavic variation of one of the most important archetypes present in Indo-European polytheism, the Thunderer. Depicted as connected to eagles and to the oak, riding a flaming wagon across the sky and wielding an axe, Perun’s description almost completely fits the descriptions of other thunderers such as Thor, Perkunas and Taranis. Just like Thor, Perun was the God of the warriors. In the 6th century Procopius wrote a passage on the Slavs in De bello Gothico:
Perun represents the Slavic variation of one of the most important archetypes present in Indo-European polytheism, the Thunderer. Depicted as connected to eagles and to the oak, riding a flaming wagon across the sky and wielding an axe, Perun’s description almost completely fits the descriptions of other thunderers such as Thor, Perkunas and Taranis. Just like Thor, Perun was the God of the warriors. In the 6th century Procopius wrote a passage on the Slavs in De bello Gothico:
“For they believe that one god, the maker of the lightning, is the only lord of everything and they sacrifice to him cattle and all kinds of victims, but they do not know the fate nor do they think that it has any bearing whatsoever on human beings. Instead, when they get ready for war, they promise that, if they escape, they will make a sacrifice to the God in exchange for their life and once they have escaped, they sacrifice whatever they have at hand, believing that they have bought their safety thanks to the sacrifice. Nevertheless, they also worship rivers, nymphs and some other divine beings and they also sacrifice to them all, making divinations in those sacrifices.”
Procopius, De bello Gothico
This is the earliest writing which notes down the mention of any Slavic deity, as well as a Slavic ritual. We see that Perun was not explicitly mentioned by Procopius, but from later writings and folktales, we can surely say that he was referring to him. He describes Perun as the supreme deity in a henotheistic way. We have to understand that the Slavs which came at that time had two things in mind: war and conquering. Like said before, Perun was the God of the Warriors, so Procopius wasn’t wrong when he depicted him as the highest deity, since he was it to these brave warriors.
Procopius, De bello Gothico
This is the earliest writing which notes down the mention of any Slavic deity, as well as a Slavic ritual. We see that Perun was not explicitly mentioned by Procopius, but from later writings and folktales, we can surely say that he was referring to him. He describes Perun as the supreme deity in a henotheistic way. We have to understand that the Slavs which came at that time had two things in mind: war and conquering. Like said before, Perun was the God of the Warriors, so Procopius wasn’t wrong when he depicted him as the highest deity, since he was it to these brave warriors.
ON PERUN: PERUN AND OATHS
The primary source that gives us insight in how important Perun was is the Hypathian Codex. This codex consists of chronicles which were written and collected through centuries. In 907, prince Oleg of Kievan Rus made a peace treaty with the Byzantines and together with his men made an oath to Perun and Veles that they will uphold their promise:
“According to the religion of the Russes, the latter swore by their weapons and by their god Perun, as well as by Volos, the god of cattle, and thus confirmed the treaty.”
Nestor, The Primary Chronicle
Later in 945, Prince Igor also made a similar oath dedicated to Perun:
“If any of these transgressors be not baptized, may they receive help neither from God nor from Perun: may they not be protected by their own shields, but may they ratter be slain by their own swords, laid low by their own arrows or by any of their own weapons, and may they be in bondage forever. ”
Nestor, The Primary Chronicle
The primary source that gives us insight in how important Perun was is the Hypathian Codex. This codex consists of chronicles which were written and collected through centuries. In 907, prince Oleg of Kievan Rus made a peace treaty with the Byzantines and together with his men made an oath to Perun and Veles that they will uphold their promise:
“According to the religion of the Russes, the latter swore by their weapons and by their god Perun, as well as by Volos, the god of cattle, and thus confirmed the treaty.”
Nestor, The Primary Chronicle
Later in 945, Prince Igor also made a similar oath dedicated to Perun:
“If any of these transgressors be not baptized, may they receive help neither from God nor from Perun: may they not be protected by their own shields, but may they ratter be slain by their own swords, laid low by their own arrows or by any of their own weapons, and may they be in bondage forever. ”
Nestor, The Primary Chronicle
The last important treaty happened between Prince Svyatoslav and the Greeks in 971, in it, Prince Svyatoslav, like his predecessors, mentioned Perun while giving the oath:
“But if we fail in the observance of any of the aforesaid stipulations, either I or my companions, or my subjects, may we be accursed of the god in whom we believe, namely, of Perun and Volos, the god of flocks, and we become yellow as gold, and be slain with our own weapons. Regard as truth what we have now covenanted with you, even as it is inscribed upon this parchment and sealed with our seals.”
Nestor, The Primary Chronicle
In 980, Prince Vladimir tried to reform the religion and he created a pantheon whose highest God was Perun. He erected a wooden statue of him and it had a silver helmet and golden moustache:
“Vladimir then began to reign alone in Kiev, and he set up idols on the hills outside the castle with the hall: one of Perun, made of wood with a head of silver and a mustache of gold, and others of Khors, Dazhbog, Stribog, Simargl, and Mokosh. ”
Nestor, The Primary Chronicle
“But if we fail in the observance of any of the aforesaid stipulations, either I or my companions, or my subjects, may we be accursed of the god in whom we believe, namely, of Perun and Volos, the god of flocks, and we become yellow as gold, and be slain with our own weapons. Regard as truth what we have now covenanted with you, even as it is inscribed upon this parchment and sealed with our seals.”
Nestor, The Primary Chronicle
In 980, Prince Vladimir tried to reform the religion and he created a pantheon whose highest God was Perun. He erected a wooden statue of him and it had a silver helmet and golden moustache:
“Vladimir then began to reign alone in Kiev, and he set up idols on the hills outside the castle with the hall: one of Perun, made of wood with a head of silver and a mustache of gold, and others of Khors, Dazhbog, Stribog, Simargl, and Mokosh. ”
Nestor, The Primary Chronicle
Forwarded from White Alchemy Studios
"Beggars can not be chosers"
As the saying goes.
Like it or not, right or wrong, right now, National Socialist, White Nationalist and racially aware Pagans are in a position of being political beggars.
We beg a hostile and corrupt system for justice.
We beg our indoctrinated kinfolk to wake the fuck up to what is happening to our nation.
We beg our loosely connected allies to not do things that will impede or reverse our progress.
We beg for a necessary unity that seems like a fantasy among so much infighting.
Facing the reality of the situation National Socialism and Aryankind is in right now i accept the fact that i will have to connect with content, groups and movements i dont completely agree with.
To do otherwise will be to stagnate and disappear into an echo chamber of idealistic uselessness.
That being the reality i am in, i prefer not to criticize any individual or group if they are doing more good than harm to my EthnoNation.
At this point of having almost nothing in regards to meaningful progress i will take whatever i can get.
There are times where someone or some group is right at the balance of harm & good.
In watching the recent livestreams of the youtuber 'No White Guilt' i estimate that he has tipped the balance to being more harmful than good.
It would be one thing if he just chose not to align with National Socialism but rather, in his several latest livestreams he has gone out of his way to openly criticize National Socialism using misinformation to discourage others from NS.
Even worse than this he has discouraged people from adopting the most unifying and powerful symbol we have...
the Swastika.
He even suggested if people must have the symbol they treat it as someone would a perverted sexual fetish and hide it somewhere private where no one will know about it.
NWG is preaching the exact opposite of what we should be doing.
There is a reason the NSDAP chose the Swastika and it was not just because it was a cool or edgy looking symbol.
There is a reason our enemies want to destroy that symbol and keep us from using it.
Apparently our enemies understand the Swastika better than NWG.
They know that it is the most powerful symbol we have as a people.
They know that no other symbol can inspire us and light the fires in our hearts to struggle and fight for Victory.
They know that the Swastika is a manifestation of us as a people.
I will compromise, when necessary, if it means getting closer to our ultimate Victory.
I will never, ever compromise on our most sacred and powerful symbol, the Swastika.
Hail the folk!
Hail the Swastika!
Hail Victory⚡⚡
As the saying goes.
Like it or not, right or wrong, right now, National Socialist, White Nationalist and racially aware Pagans are in a position of being political beggars.
We beg a hostile and corrupt system for justice.
We beg our indoctrinated kinfolk to wake the fuck up to what is happening to our nation.
We beg our loosely connected allies to not do things that will impede or reverse our progress.
We beg for a necessary unity that seems like a fantasy among so much infighting.
Facing the reality of the situation National Socialism and Aryankind is in right now i accept the fact that i will have to connect with content, groups and movements i dont completely agree with.
To do otherwise will be to stagnate and disappear into an echo chamber of idealistic uselessness.
That being the reality i am in, i prefer not to criticize any individual or group if they are doing more good than harm to my EthnoNation.
At this point of having almost nothing in regards to meaningful progress i will take whatever i can get.
There are times where someone or some group is right at the balance of harm & good.
In watching the recent livestreams of the youtuber 'No White Guilt' i estimate that he has tipped the balance to being more harmful than good.
It would be one thing if he just chose not to align with National Socialism but rather, in his several latest livestreams he has gone out of his way to openly criticize National Socialism using misinformation to discourage others from NS.
Even worse than this he has discouraged people from adopting the most unifying and powerful symbol we have...
the Swastika.
He even suggested if people must have the symbol they treat it as someone would a perverted sexual fetish and hide it somewhere private where no one will know about it.
NWG is preaching the exact opposite of what we should be doing.
There is a reason the NSDAP chose the Swastika and it was not just because it was a cool or edgy looking symbol.
There is a reason our enemies want to destroy that symbol and keep us from using it.
Apparently our enemies understand the Swastika better than NWG.
They know that it is the most powerful symbol we have as a people.
They know that no other symbol can inspire us and light the fires in our hearts to struggle and fight for Victory.
They know that the Swastika is a manifestation of us as a people.
I will compromise, when necessary, if it means getting closer to our ultimate Victory.
I will never, ever compromise on our most sacred and powerful symbol, the Swastika.
Hail the folk!
Hail the Swastika!
Hail Victory⚡⚡
ON PERUN: WEAPONS
By reading the oaths which were recorded in the Primary Chronicle, we can see that Perun was associated with war and weapons. The wooden statue of Perun which stood in front of Prince Vladimir’s hall had been furnished with a silver helmet and his statues were surrounded with weapons. Of the weapons dedicated to Perun, the most notable one is the axe. Similar to how Thor’s Hammer was a prominent amulet in Scandinavia, a similar practice can be observed in Eastern European countries. In some parts of Poland and Hungary and all the way east into the west Asian parts of Russia, there have been around 60 archaeological findings of axe amulets. These amulets were mainly made out of bronze and were between three and four millimetres long. Two types of this axe were found and were classified as Makarov type 1 and 2. Type one represented a bearded axe A knob-like protrusion is usually present on the lower side of the axe.
By reading the oaths which were recorded in the Primary Chronicle, we can see that Perun was associated with war and weapons. The wooden statue of Perun which stood in front of Prince Vladimir’s hall had been furnished with a silver helmet and his statues were surrounded with weapons. Of the weapons dedicated to Perun, the most notable one is the axe. Similar to how Thor’s Hammer was a prominent amulet in Scandinavia, a similar practice can be observed in Eastern European countries. In some parts of Poland and Hungary and all the way east into the west Asian parts of Russia, there have been around 60 archaeological findings of axe amulets. These amulets were mainly made out of bronze and were between three and four millimetres long. Two types of this axe were found and were classified as Makarov type 1 and 2. Type one represented a bearded axe A knob-like protrusion is usually present on the lower side of the axe.
The 2nd type represents an axe of a symmetrical shape, similar to the knob of the first type, the second has two horn-like protrusions diametrically opposite on the upper and lower side. These axes were usually decorated with circles or had a hole in their centre and zigzag lines around it. According to Darkevich who also first started raising awareness about these axes being connected to Perun, the hole in the middle represents the sun, while the zigzag lines represent lightning bolts. It was believed by the old Slavs that the Sun brought fire to our world through lightning strikes. Makarov believed that young boys were given these amulets during their first haircut. If such boy died, he would be buried with the amulet. On the contrary, Woloszyn though that these amulets were given to the Rus’ druzhina (fellowship of the Prince of Kievan Rus).
Forwarded from Folk Nation
A true woman bears the struggle of bearing children, accepting the warping of her body to bring forth the next generation of Folk, to raise the children into adults, and in the end she may die in peace happy to see she successfully brought in the next generation that in turn has the next generation and she is thus honored and put on a pedestal as a Goddess incarnate.
Or you could do whatever you want and have twenty or so years of having the same value as a piece of plastic, then lose your looks and die alone and regretful. Go extinct. All the while you hold zero respect from anyone in society.
Or you could do whatever you want and have twenty or so years of having the same value as a piece of plastic, then lose your looks and die alone and regretful. Go extinct. All the while you hold zero respect from anyone in society.
ON PERUN: THE THUNDERMARK
The most notable symbol of Perun, other than his axe is the thundermark, or rather the thundermarks. These hexagonal symbols were carved on rooftops. It was believed that by carving a thundermark on your rooftop, you will be protected and not hit by a lightning. Other than the rooftops, these thundermarks appeared on pottery of the Chernyakov culture of Eastern Europe, which dates back to the 4th century.
The most notable symbol of Perun, other than his axe is the thundermark, or rather the thundermarks. These hexagonal symbols were carved on rooftops. It was believed that by carving a thundermark on your rooftop, you will be protected and not hit by a lightning. Other than the rooftops, these thundermarks appeared on pottery of the Chernyakov culture of Eastern Europe, which dates back to the 4th century.
Pagans DO NOT worship trees anymore than Christians worship dead wood in the shape of a cross - Just as the cross is a symbol of a transcendent principle for Christians, the tree is a symbol of a god for pagans - in the case of the oak, it represents the strength of the thunder god.
ON PERUN: PERUN BATTLES VELES
The most significant myth of any Indo-European culture is the battle between the Thunderer and the Serpent. Sadly, this myth in didn’t survive in Slavic culture, only in the form of St. George killing the Dragon. Russian philologists V. Ivanov and V. Toporov reconstructed the mythical battle between Perun Veles through comparative study of various Indo-European cultures. Even though there are no records of Veles being a serpent, this role was dedicated to him through etymological comparison with Vala from Vedic mythology and Velnias from Baltic mythology, to which Veles is very similar. According to the myth, Veles comes out of the underworld in the form of a serpent and heads towards Perun’s realm, by climbing up the World Tree, from which he tries to steal his son, wife or cattle.
The most significant myth of any Indo-European culture is the battle between the Thunderer and the Serpent. Sadly, this myth in didn’t survive in Slavic culture, only in the form of St. George killing the Dragon. Russian philologists V. Ivanov and V. Toporov reconstructed the mythical battle between Perun Veles through comparative study of various Indo-European cultures. Even though there are no records of Veles being a serpent, this role was dedicated to him through etymological comparison with Vala from Vedic mythology and Velnias from Baltic mythology, to which Veles is very similar. According to the myth, Veles comes out of the underworld in the form of a serpent and heads towards Perun’s realm, by climbing up the World Tree, from which he tries to steal his son, wife or cattle.
Perun doesn’t let him go, but attacks him in rage, charging lightning bolts at him. Veles uses his magic to hide. He takes form of people, animals or trees, but he cannot escape Perun’s wrath, in the end Perun smites him. Victory over Veles represents the ending of a cycle, which means that Veles will be reborn and return with the same thing in mind. Many scholars, including L. Klejn and I. M. Diakonoff, have criticized this theory proposed by Ivanov and Toporov, but there are also scholars, including B. Uspensky, T. Tsivyan and T. Sudnik which supported this theory.
In 2008, Croatian academic Ante Miloshevich started raising awareness about a church which was built in 8th century, in Zrnovnica, Croatia. On one of its ancient walls, the church holds a relief of a figure that is riding a horse and piercing a beast with its spear.
In 2008, Croatian academic Ante Miloshevich started raising awareness about a church which was built in 8th century, in Zrnovnica, Croatia. On one of its ancient walls, the church holds a relief of a figure that is riding a horse and piercing a beast with its spear.
The relief represents a bearded and shirtless man that carries a spear, with which he is attacking a beast that is biting on the spear’s head. We can see that the beast is standing on the ground, while there is some object, possibly a cloud behind the Rider. The rider’s spear’s end is coming out of the cloud. Ante Miloshevich concludes that the short tail, big paws with long claws and the head which has sharp teeth in its mouth and small ears clearly show that the beast in question is a bear. It is believed that the horse rider is Perun because of the traces of Perun worship which exist around the village. The hill behind Zrnovnica is called Perun, nearby there are hills Perunsko Brdo and Perunich. If we observe the Perun hill from Zrnovnica, we can clearly see it resembling a head which has a beard and is wearing a moustache, just like the Rider. The relief was not originally a part of the church. First it belonged to another object in the nearby village of Grachic. Miloshevich also compared the Rider to novgorodian small statues that represent Perun. They all represent him as a bearded man with a helmet who wears a tunic (or some form of a male skirt). It is evident that the worship of Perun played an important role to the people of Zrnovnica. Miloshevich concludes that the beast in question represents Veles in his bear form.