Por Christopher Scott Thompson
Publicado originalmente em Gods and Radicals
Tradução de Gabriel O Dughghaill
O tema da “honra” é de interesse para alguns heathens e pagãos, especialmente aqueles que se vêem num “caminho de guerreiro”. Continuar a ler
Publicado originalmente em Heathen Hearth.
Tradução para o português por Sonne Heljarskinn.
“E proibimos fervorosamente todo paganismo: o paganismo é que os homens adoram ídolos; Ou seja, adoram deuses pagãos, e a Sol ou o Lua, fogo ou rios, fontes de água ou pedras, ou árvores da floresta de qualquer espécie … ”
— As Leis do Rei Cnut.
A filosofia animista tornou-se influente no movimento neo-pagão através da influência combinada das ideias do ativismo ambiental sobre a interconexão de todas as partes da biosfera e da pesquisa antropológica e histórica em ambas as tradições pré-cristãs que o Continuar a ler
Written by Frans Stylegar, Archeolog and director of Varanger Museum In Norway, at Hvergelmir International
The present paper deals with a minority of burials in Roman (B-C) and Migration period (D) Norway, namely the ones containing weapons. Its aim is two-folded: 1) to present an overview of this material to non-Norwegian colleagues, and 2) to discuss the significance of the weapon burial rite in its Scandinavian and North European context. Regarding the first, I intend to focus on the chronology, regional distribution and typology of burials with weapons. As for the latter, the emphasis will be on weapon graves as evidence both of the militarisation of barbarian society in general and more specific of warlike relations between the Roman Empire and the northern Germans, particularly the question of Scandinavian auxiliaries in the Roman army.
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By George Herda, Vitki of Hvergelmir International, shared with permission
“Deserves it! I daresay he does. Many that live deserve death. And some that die deserve life. Can you give it to them? Then do not be too eager to deal out death in judgement. For even the very wise cannot see all ends.”
— Gandalf, The Fellowship of the Ring (The Lord of the Rings, #1)
Does it seem odd, that I start a discussion on Wyrd with a quote from a work of fiction? And yet, what comprises lore? Fiction — stories — comprise lore. To say otherwise, would infer that Non-fiction — references — comprise lore. It would lead to largely unsupported claims, such as claiming that mythology contains falsifiable facts as well as poetic truth.
And, what comprises scholarship on Wyrd? I daresay, lore comprises much of it. And J.R.R. Tolkien, the author of the above quote, researched some of it. At least, he researched some Anglo-Saxon aspects of it, and this discussion carries an Anglo-Saxon bias.
I found a webpage early in research for this discussion, and speaking honestly, it provides basic insights for those with basic questions about Wyrd.
Read it, consider it, and if it satisfies your questions about Wyrd, then you need not persue this discussion further.
For those with further questions, read on…
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