Foreword, C.A. (Author):

Desire is a thought. Thoughts occupy the mind. The mind enacts will. Will is power. Desires, therefore, steal our power unless they are harnessed.

The goal of chastity, according to Evola, is not to remove the sex drive but to productively weaponize the sex drive to attain virulent manhood, known in Hinduism as virya. This virya can then be utilized in a variety of disciplines, including shamanic, meditative and millitary applications. Evola refers to this weaponization of sex drive as “transmutation” and scorns the Biblical reasoning behind cellibacy, preferring the tantric Hindu and Buddhist traditions.

The Hindu term ojas is roughly synonymous with the English “vitality” or “rigour”, the sensation of being charged with energy. Ojas is said to be stored within the heart chakra.

Evola also uses this passage to clarify the nuanced differences between eros, libido and sex drive, touching upon the works of Sigmund Freud. Evola clarifies that the sex drive does not merely encompass primative, carnal and illogical desires, but can be an asset to esoteric, tantric practitioners. However, Evola explains that the practice of cellibacy is meaningless for an individual who has no use for additional ojas.

Warriors and holy men throughout the ages have practiced cellibacy for a varying number of reasons, and to me its applications are just as fascinating and relevant today. We live in a world where sexuality is increasingly prevalent, publicly advertised and represents itself in increasingly disturbing forms, whether we like it or not. The ability to detach oneself from this stimulae is, in my view, vastly becoming an essential component to surviving The Crisis of the Modern World. As Nietzsche once said, if you stare into an abyss, the abyss will stare back at you. Don’t stare at the abyss!

Health and happiness! 🙂

An Aryan Indian Kshatriya. The Kshatriya, warrior caste,
traditionally practiced cellibacy.

An extract from Chapter VI of Julius Evola’s 1958 work Eros and the Mysteries of Love: The Metaphysics of Sex:

In the great majority of ascetic and initiatory traditions we meet the commandment to be chaste and to abstain from dealings with woman. In general this commandment is not properly understood because a moralistic meaning is attached to it. It is mistakenly be- lieved that the exclusion or elimination of the sex drive is desirable (“to make ourselves eunuchs for the Kingdom of Heaven,” as Matthew said). Sexual drive lies at the very root of the living individual, and to believe one can truly suppress it is self-delusion. At best it can be repressed in its most direct manifestations, but this will only lead to the neurotic and divided existence on which modern psychoanalysis has cast so much light. The only alternatives in coping with the sexual drive are to assert it or to transform it. When transmutation is not possible, repression is inadvisable from a spiritual point of view, for it may lead to inner paralyzing contrasts, to dissipation of energy, and to perilous displacements. Sufficient examples of this exist in emotionally based Christian mysticism.  

It is to the second possibility, transmutation, that the ascetic or in- itiatory commandment of chastity or continence is really addressed. Here it is not a question of eliminating the sexual energy but of relinquishing its use and dissipation in ordinary carnal and procreative intercourse. Its potential is conserved, but it is separated from the plane of duality and applied at a different level. We have repeatedly considered what eros can provide on the dualistic plane in relations between man and woman besides mere lustful sensuality (and we shall refer shortly to further and more precise teachings on this subject). The mystery of transmutation is concerned with a different field of capabilities, techniques, and inner procedures. However, we must first get a clear idea of what we are dealing with, especially because ambiguities may arise from the widely held views of contemporary psychoanalysis. First, when esoteric doctrines speak of sex, they refer to the mani- festation of a deeper and more elementary force than that which in the teachings of Freud is called libido or the pleasure principle; they refer to a force having a potential metaphysical value, as we made clear in examining the myth of the hermaphrodite.

Julius evola, circa 1912


The fact that sexual abuse can lead to nervous prostration and have a bad effect on the mental faculties, intelligence, and character is rather banal and well known and only of interest in relation to the personal psychic well-being of a normal man in common life. But the possible significance of sexual experience may cause many people to neglect such consequences, as pointed out in the discussion (in the appendix to chapter 2) of the values of erotic transcendence in the profane sphere. Besides such misuse, a possible depressive effect resulting from the practice of sexuality depends to a great extent on the system of coitus used, as we also saw. Finally, the more specific decision not to waste vital, nervous energy but to save it by restricting one’s sexual life is, from a spiritual point of view, of little interest unless one has in mind a higher use for that energy.

We are now ready to take up the theory of ojas and ojas-shakti. We can see the point in question even in a modern writer like Sivananda Sarasvati, although his considerations are often intcrsticcd with mat- ters of health and ethics. He wrote, “The seed is dynamic energy which has to be converted into spiritual energy” {ojas)> and added, “He who seeks divine realization with true zeal should observe strict chastity.” 3 Here we must make a distinction. On the one hand, what Sivananda said concerns a force that springs from all self-control and from all active inhibition. That law is in action which creates that most subtle and efficacious power of seduction exercised by the “chaste” type of woman. It is, therefore, not a question of sexuality alone. Sivananda acknowledged that “even wrath and muscular force can be transformed into ojas.” 4 It is an ancient esoteric teaching that the mastery of every impulse of a given strength, even if merely physical, frees a higher and more subtle energy; therefore, the same must be the case with sexual impulse and desire. As an outcome of the buildup of ojas in this way, there is contemplated, among other things, the formation of a special “magnetic aura” in a “personality that inspires a kind of holy awe,” together with the power of influencing other people by words or a mere look. ‘This same energy, ojas or ojas-shakti, can also be employed for contemplation and spiritual realization. ‘

In this connection we may add that the chastity which warriors undertook in various traditions, often among savage peoples, too, can be linked to this complex of ideas. It was a question less of saving physical energy than of accumulating a force that was to some extent supernatural and magical, in the same sense of ojas, for integration of the natural forces of the warrior. Such a context is explicit, for instance, in a well-known episode in the Mahabharata. 

We must now distinguish between the generic notion of ojas as a subtle force, which can even be produced by controlling elementary impulses other than sex, and virya, or spiritual manhood, which if lost or wasted results in death and if withheld and conserved leads to life. Vitya, as we said earlier, is linked to the seed, to such an extent that in the technical and mystical terminology of Hindu texts the word is often used to designate both. In this context we can under- stand the concept of the “aspirating death that comes from woman.” From metaphysical and ascetic viewpoints, that which is wasted in animalistic and lustful unions is not mere vital or nervous energy but rather the “being” principle of man, his transcendental manhood. It was in this connection that we recognized a higher form of manhood in the ascetic. This background is consistent with the specific doc- trine of transmutation and the upward flow of force, which flows downward in merely natural sex; this transmutation comes through practicing chastity and then making this force change its polarity. Now we can see why the commandment to practice chastity is also found in operational magic. Eliphas Levi rightly said that for a “wizard,” nothing is more deadly than the desire for sensual pleasure. Here the purely technical and nonmoral end purpose of the commandment to practice continence seems quite clear. The force gained through active inhibition and transmutation of sex in terms of transcendental manhood can also be used for “wicked” purposes. The commandment of chastity may be equally strict in operations of “white” or “black” magic.

“You must always be ready for peace and at the same time courageous. To be peaceful requires courage, and to be courageous requires one to be peaceful.” Adolf Hitler

Like him or lump him, or a bit of both, this quote is completely true, and also not one of the quotes the mainstream allows to proliferate, because they don’t want people to be able to make their own mind up about a person because its easier to judge a person or situation when one doesn’t see the broader picture. We must be forced to see all things and people in binary, black and white, rather than seeing the good and bad in all people which is what we should be doing. That’s by the by for now though.

To be peaceful one must be brave, and to brave one must be peaceful. Without courage there can be no peace, and vice versa. There are two types of fearless people: idiots and geniuses. I’m not sure which one I am, so I’ll leave it down to you to decide.

Success in life is about the willingness to sacrifice oneself at any given moment

Either way though, fear is the only power that can ever hold us against becoming what we were always meant to be. Whether your Hindu, pagan or a Nietzschean, whether you call this sense of “becoming” Brahman, crossing the Bifröst bridge or becoming an Übermensch, the principle remains the same: cut off your tethers and you will ascend.

Both the mainstream left and right wing agenda are both controlled not by logic, reason and experience, but by fear. Fear of the opposite sex, fear of other manifestations of reality expressed as the various races, fear of the future, fear of the past and what happened 200 years ago, fear of war, fear of death, fear of life, fear of unemployment, fear of employment, fear of saying something incorrect, fear of the consequences of being correct, all angles and all ends of the political spectrum, same common denominator of all these problems: fear.

Fear has arisen and become the dominant force in society because spirituality has reached its lowest ebb in known human history. The perceptions of interpretations of perennial truth have been abandoned in search of a new religion: often times the search for pleasure which cannot be sated or the search for money or of a prominent status in society which grants one the false sensation of becoming a God King of the atheist world, such as is the case with the fame-hungry.

“The deluded man thinks pains alleviate pain. The deluded man thinks enjoyment of pleasures gives happiness.” Markandeya Purana

No longer is the focus of life seen to be that of living within balance and order, but increasingly the desperate and relentless desire to consume: purchase items, inebriate oneself, acquire sexual partners, earn money, repeat until death.

The first step away from fear is to realise there is nothing to lose by not stepping away from the status quo. Mainstream society and thought is an intellectual and spiritual death that merely delays a physical death which is considered to be the final destination.

This is worthless and futile, and must be moved away from, else nothing can be achieved.

Fear of death, fear of being poor, all of these things stop us from moving away from this society, but we must. We are infinite, limitless brahman, we are a bubble waiting to burst into the atmosphere, never gone but changing shape. The death of the body is not the death of being.

All the great people throughout history, Jesus, the Sikh gurus, the martyrs, the Kings, William Wallace, Boudicca, they are remembered because they were willing to die for what they believed in, they were willing to break through the illusion of “this world” in order to achieve whatever it was at that particular time needed to be achieved.

All fear is a useless anchor; fear should be converted into knowledge, reason and true power.

Health and happiness!

Written by C.A., author, blogger, so called “nutter”.

This picture is not to suggest I am the
pinnacle of fitness, but just to show I’m
not a clueless fat bloke behind the keyboard!
Modern life is sluggish and modern people are sluggish. We have become a world in which the terms “more convenient” and “better” have become synonymous.

Human beings, like all animals are designed for a wild lifestyle and a wild diet. We are designed to eat a wide variety of fruit, vegetables, nuts and free ranged meat and fish.

Around 5000BC this all changed though. Agriculture, like so many other great things, spread over from the Middle East into Europe and changed the way we live even to this very day. We stopped hunting and started living pathetic sedentary existences on grains, bread, porridge and all manner of stodgy, starchy foods. Our life expectancy, height and capabilities deteriorated and are only just beginning to recuperate to the level they were at 5000 years ago.

In future survival scenarios, it is unlikely that an agricultural lifestyle will be readily sustainable, nor would it be ideal. We would have to rely on persistence hunting techniques and gathering of fruits, nut and vegetables, the reason being that industrialised agriculture is only sustained by rare earth, a form of mineral-rich soil being shipped in from foreign countries.

What carbs are we typically eating?

Most people eat carbs such as rice, bread, noodles, porridge, potatoes, crisps and fries, pastries and cakes regularly. Pack it in!

What’s so bad about eating carbs?

There are numerous issues associated with carb-rich diets, here are just a few:

Mood swings:

Eating carbs can only keep your mood consistent if you’re consistently munching on carbs throughout the day. There are two ways your muscles get energy. One, from carbs and sugars and two, from your body’s fat stores. However, eating carbs means your body is not used to using its natural fat stores, so when you go 4 hours or so without munching a load of bread or chips, your body goes into something known as Reactive Hyopglecemia, otherwise known in the Keto/Paleo world as a Carb Crash. The body essentially goes into shock because it is trying to cope with the massive amounts of glucose from a starchy meal it is being pummelled with and the result is a sensation of tiredness and fatigue. The body response to the rapid glucose spike by producing insulin. When the blood glucose crashes back down, the mood swing occurs.

https://en.m.wikipedia.org/wiki/Reactive_hypoglycemia 

Makes you fat:

Need I say any more? Carbs make you fat, I think that’s mainstream enough knowledge that I don’t have to elaborate. The only thing worth saying though is that if you eat natural fats instead of carb you will have a lot less trouble with regulating weight.

Ages you more quickly:

When the body produces insulin to reduce high glucose levels caused by gorging on sandwiches, the insulin reacts with the lipid and produces something called an AGE, an Advanced Glycation End-Product. AGEs are proteins and lipids that are given off during the glucose regulation process, and they get in the way of the body cells, damaging them and contributing to ageing.

https://en.m.wikipedia.org/wiki/Advanced_glycation_end-product

Feeds parasitic fungus: 

Eating carbs and sugars feeds the parasitic fungus Candida Albicans that lives in the mouth and the gut. In the average person, 9lbs of this parasitic fungus is sapping your energy and is the main source of bad breath and if Candida growth gets out of control it causes block sinuses, headaches, downstairs infections, itchy skin and all manner of other ailments, all because its easier to eat carbs and sugars than good food.

Here’s are links to further information on Candida Overgrowth:

https://healthfully.com/152966-candida-side-effects.html
https://en.wikipedia.org/wiki/Candidiasis

Makes you mentally slow, lethargic and sleepy:

This also links back to what I was saying earlier in regards to carb crashes.

What do I replace eating carbs with?

Eat more good fats.

Instead of eating heavy starchy foods, eat foods that are high in natural levels of good fats like Omega 3, Omega 6, Polyunsaturated and Monounsaturated fat. Nuts should be a staple food as you can get a good amount of protein and good fats from nuts, plus they are extremely cheap. Here is a list of foods containing good fat:

  • Olive Oil
  • Avocados
  • Eggs
  • Nuts
  • Fatty Fish
  • Seeds
  • Cheese

The body has two ways of fueling our muscles and organs to give us energy. One way is that the body breaks down sugars and carbs and uses them, the other is that the body burns our body fat and breaks it down to use as fuel. The latter is the one you want to be doing if you’re eating paleo so you shouldn’t fear eating fatty foods as long as it is the right type of fat.

I’ll leave you with these pieces of knowledge and advice for today. A healthy body is a healthy mind, and vice versa. Heath and happiness!

“For monarchy to work, one man must be wise. For democracy to work, a majority of the people must be wise. Which is more likely?” ― Charles Maurras

“Democracy, then, seems likely to be the fairest of States, being an embroidered robe which is spangled with every sort of flower. And just as women and children think a variety of colours to be of all things most charming, so there are many men to whom this State, which is spangled with the manners and characters of mankind, will appear to be the fairest of States.” —– Socrates

“And then democracy comes into being after the poor have conquered their opponents, slaughtering some and banishing some, while to the remainder they give an equal share of freedom and power; and this is the form of government in which the magistrates are commonly elected by lot.” —- Socrates

 

King Arthur was a pretty good “fascist dictator”
if you ask me. I’d have him over any of our
democratically elected potatoes any day.

According to Plato and myself, the ideal form of government is one organised by a philosopher king: a noble, uncorruptable spiritual leader who makes decisions in the best interests of the people and the divine.

If the general populace is unruly and rebellious against the will of the divine, and by extension against logic, then this monarchical system cannot work, and thus a timocracy replaces the philosophical, noble dictatorship. The timocracy is a dictatorship not ruled by a love of knowledge like the one of the philosopher King, but by the sword and by fear and wealthy, capitalistic landowners rule. This is in essence feudalism. As the timocratic system in turn crestes a hatred of the ruling class amongst the poor, a proleteriat revolution is caused, such as in the case of the French and Russian anti-monarchist revolutions which overthrew the imperfect but superior fascism, which was replaced by a morbid democracy in which we are all equal. This means, in other words, we are all dragged down to the lowest common denominator because the inferior among us can’t rise up to be like the highest.

Due to all people being considered equal, democracy becomes the ruling system and a tyrannical and ignorant majority easily usurp a noble, virtuous minority, which inevitably leads to disorder on a scale like we are seeing caused by democracy since the 18th century. Because there are always people seeking to deceive and it is easier to deceive a crowd of morons than a wise man, democravy inevitably results in a poor resultvand the crowd is swayed to believe not in the truth, but in the most carefully concealed lie.

An extract from The Republic, Book VIII: A conversation between Socrates and Glaucon on the shortcoming of democracy and what leads to its establishment

Next comes democracy; of this the origin and nature have still to be considered by us; and then we will enquire into the ways of the democratic man, and bring him up for judgement. 

That, he said, is our method. 

Well, I said, and how does the change from oligarchy into democracy arise? Is it not on this wise? –The good at which such a State alms is to become as rich as possible, a desire which is insatiable? 

What then? 

The rulers, being aware that their power rests upon their wealth, refuse to curtail by law the extravagance of the spendthrift youth because they gain by their ruin; they take interest from them and buy up their estates and thus increase their own wealth and importance? 

To be sure. 

There can be no doubt that the love of wealth and the spirit of moderation cannot exist together in citizens of the same State to any considerable extent; one or the other will be disregarded. 

That is tolerably clear. 

And in oligarchical States, from the general spread of carelessness and extravagance, men of good family have often been reduced to beggary? 

Yes, often. 

And still they remain in the city; there they are, ready to sting and fully armed, and some of them owe money, some have forfeited their citizenship; a third class are in both predicaments; and they hate and conspire against those who have got their property, and against everybody else, and are eager for revolution. 

That is true. 

On the other hand, the men of business, stooping as they walk, and pretending not even to see those whom they have already ruined, insert their sting –that is, their money –into some one else who is not on his guard against them, and recover the parent sum many times over multiplied into a family of children: and so they make drone and pauper to abound in the State. 

Yes, he said, there are plenty of them –that is certain. 
The evil blazes up like a fire; and they will not extinguish it, either by restricting a man’s use of his own property, or by another remedy: 

What other? 

One which is the next best, and has the advantage of compelling the citizens to look to their characters: –Let there be a general rule that every one shall enter into voluntary contracts at his own risk, and there will be less of this scandalous money-making, and the evils of which we were speaking will be greatly lessened in the State. 

Yes, they will be greatly lessened. 

At present the governors, induced by the motives which I have named, treat their subjects badly; while they and their adherents, especially the young men of the governing class, are habituated to lead a life of luxury and idleness both of body and mind; they do nothing, and are incapable of resisting either pleasure or pain. 

Very true. 
They themselves care only for making money, and are as indifferent as the pauper to the cultivation of virtue. 

Yes, quite as indifferent. 

Such is the state of affairs which prevails among them. And often rulers and their subjects may come in one another’s way, whether on a pilgrimage or a march, as fellow-soldiers or fellow-sailors; aye, and they may observe the behaviour of each other in the very moment of danger –for where danger is, there is no fear that the poor will be despised by the rich –and very likely the wiry sunburnt poor man may be placed in battle at the side of a wealthy one who has never spoilt his complexion and has plenty of superfluous flesh –when he sees such an one puffing and at his wit’s end, how can he avoid drawing the conclusion that men like him are only rich because no one has the courage to despoil them? And when they meet in private will not people be saying to one another ‘Our warriors are not good for much’? 

Yes, he said, I am quite aware that this is their way of talking. 

And, as in a body which is diseased the addition of a touch from without may bring on illness, and sometimes even when there is no external provocation a commotion may arise within-in the same way wherever there is weakness in the State there is also likely to be illness, of which the occasions may be very slight, the one party introducing from without their oligarchical, the other their democratic allies, and then the State falls sick, and is at war with herself; and may be at times distracted, even when there is no external cause. 

Yes, surely. 

And then democracy comes into being after the poor have conquered their opponents, slaughtering some and banishing some, while to the remainder they give an equal share of freedom and power; and this is the form of government in which the magistrates are commonly elected by lot. 

Yes, he said, that is the nature of democracy, whether the revolution has been effected by arms, or whether fear has caused the opposite party to withdraw. 

And now what is their manner of life, and what sort of a government have they? for as the government is, such will be the man. 

Clearly, he said. 

In the first place, are they not free; and is not the city full of freedom and frankness –a man may say and do what he likes? 

‘Tis said so, he replied. 

And where freedom is, the individual is clearly able to order for himself his own life as he pleases? 

Clearly. 

Then in this kind of State there will be the greatest variety of human natures? 

There will. 

This, then, seems likely to be the fairest of States, being an embroidered robe which is spangled with every sort of flower. And just as women and children think a variety of colours to be of all things most charming, so there are many men to whom this State, which is spangled with the manners and characters of mankind, will appear to be the fairest of States. 

Yes. 

Yes, my good Sir, and there will be no better in which to look for a government. 

Why? 

Because of the liberty which reigns there –they have a complete assortment of constitutions; and he who has a mind to establish a State, as we have been doing, must go to a democracy as he would to a bazaar at which they sell them, and pick out the one that suits him; then, when he has made his choice, he may found his State. 

He will be sure to have patterns enough.
And there being no necessity, I said, for you to govern in this State, even if you have the capacity, or to be governed, unless you like, or go to war when the rest go to war, or to be at peace when others are at peace, unless you are so disposed –there being no necessity also, because some law forbids you to hold office or be a dicast, that you should not hold office or be a dicast, if you have a fancy –is not this a way of life which for the moment is supremely delightful 

For the moment, yes.
And is not their humanity to the condemned in some cases quite charming? Have you not observed how, in a democracy, many persons, although they have been sentenced to death or exile, just stay where they are and walk about the world –the gentleman parades like a hero, and nobody sees or cares? 

Yes, he replied, many and many a one.
See too, I said, the forgiving spirit of democracy, and the ‘don’t care’ about trifles, and the disregard which she shows of all the fine principles which we solemnly laid down at the foundation of the city –as when we said that, except in the case of some rarely gifted nature, there never will be a good man who has not from his childhood been used to play amid things of beauty and make of them a joy and a study –how grandly does she trample all these fine notions of ours under her feet, never giving a thought to the pursuits which make a statesman, and promoting to honour any one who professes to be the people’s friend. 

Yes, she is of a noble spirit. 

These and other kindred characteristics are proper to democracy, which is a charming form of government, full of variety and disorder, and dispensing a sort of equality to equals and unequals alike. 

We know her well. 

Consider now, I said, what manner of man the individual is, or rather consider, as in the case of the State, how he comes into being. 

Very good, he said. 

Is not this the way –he is the son of the miserly and oligarchical father who has trained him in his own habits? 

Exactly. 

And, like his father, he keeps under by force the pleasures which are of the spending and not of the getting sort, being those which are called unnecessary.

The school system is designed to trap and brainwash children, desensitising people to their natural state, suppressing alternative views, festering bullying environments and killing creativity.

Two different kinds of school, no difference. School of fish being caught in a net, school of children being trapped in the system! Listen to what kids themselves think of homeschooling compared to public schooling.

Rígsðula is a poem from the Poetic Eddas compiled by Snorri Stirlusson in the 13th century, containing poetry prior transmitted orally. It primarily concerns the origin of the Nordic caste system and its mythical beginnings.

In Norse societies, there were three castes: Thralls (slaves), Karls (free men) and Jarls (nobleman/twice born), all of varying levels of perceived purity. The thralls were typically prisoners of war from foreign lands, incurrers of debt from Norse backgrounds or otherwise inferior individuals who had had their higher status revoked by the ðing, the Norse court of law. There were typically one or two Thralls per household who did the work deemed beneath that of a Karl: shovelling dung or turf, heavy labour, simpler building work and mining amongst other tasks.

The Karls comprised the primary stock of Norse society. They were not considered genetically exceptional, but good enough to keep land and manage it, be craftsmen, bards or millitary men.

The Jarls were the top tier, considered to be of the best blood. The strongest, the most intelligent and the most courageous of all the castes. Jarls were the kings, commanders, priests and scholars of the age and only married within their caste.

There were phenotypal traits associate with each caste, some of which are environmental, others genetic:

Thralls: Short stature, comparatively dark skin (swarthy), typically dark haired (as many Thralls were of Slavic and Celtic descent), rough hands, arched backs, poorly groomed and ugly faces.

Karls: Ruddy (red/burnt) complexion, moderate stature, brown and red hair, well-kempt appeance, broad shoulders,

Jarls: Blonde hair, eyes like a snake, bright cheeks, tall stature, wise with knowledge of the runes, animal husbandry and warfare strategy.

1. Men say there went | by ways so green
Of old the god, | the aged and wise,
Mighty and strong | did Rig go striding.


2. Forward he went | on the midmost way,
He came to a dwelling, | a door on its posts;
In did he fare, | on the floor was a fire,
Two hoary ones | by the hearth there sat,
Ai and Edda, | in olden dress.


3. Rig knew well | wise words to speak,
Soon in the midst | of the room he sat,
And on either side | the others were.


4. A loaf of bread | did Edda bring,
Heavy and thick | and swollen with husks;
Forth on the table | she set the fare,
And broth for the meal | in a bowl there was.
(Calf’s flesh boiled | was the best of the dainties.)


5. Rig knew well | wise words to speak,
Thence did he rise, | made ready to sleep;
Soon in the bed | himself did he lay,
And on either side | the others were.


6. Thus was he there | for three nights long,
Then forward he went | on the midmost way,
And so nine months | were soon passed by.


7. A son bore Edda, | with water they sprinkled him,
With a cloth his hair | so black they covered;
Thræll they named him, |     .    .    .    .    .


8. The skin was wrinkled | and rough on his hands,
Knotted his knuckles, |     .    .    .    .    .
Thick his fingers, | and ugly his face,
Twisted his back, | and big his heels.


9. He began to grow, | and to gain in strength,
Soon of his might | good use he made;

With bast he bound, | and burdens carried,
Home bore faggots | the whole day long.


10. One came to their home, | crooked her legs,
Stained were her feet, | and sunburned her arms,
Flat was her nose; | her name was Thir.


11. Soon in the midst | of the room she sat,
By her side there sat | the son of the house;
They whispered both, | and the bed made ready,
Thræll and Thir, | till the day was through.


12. Children they had, | they lived and were happy,
Fjosnir and Klur | they were called, methinks,
Hreim and Kleggi, | Kefsir, Fulnir,
Drumb, Digraldi, | Drott and Leggjaldi,
Lut and Hosvir; | the house they cared for,
Ground they dunged, | and swine they guarded,
Goats they tended, | and turf they dug.


13. Daughters had they, | Drumba and Kumba,
Ökkvinkalfa, | Arinnefla,
Ysja and Ambott, | Eikintjasna,
Totrughypja | and Tronubeina;
And thence has risen | the race of thralls.


14. Forward went Rig, | his road was straight,
To a hall he came, | and a door there hung;
In did he fare, | on the floor was a fire:
Afi and Amma | owned the house.


15. There sat the twain, | and worked at their tasks:
The man hewed wood | for the weaver’s beam;
His beard was trimmed, | o’er his brow a curl,
His clothes fitted close; | in the corner a chest.


16. The woman sat | and the distaff wielded,
At the weaving with arms | outstretched she worked;
On her head was a band, | on her breast a smock;
On her shoulders a kerchief | with clasps there was.


17. Rig knew well | wise words to speak,
Soon in the midst | of the room he sat,
And on either side | the others were.


18. Then took Amma |     .    .    .    .    .
The vessels full | with the fare she set,
Calf’s flesh boiled | was the best of the dainties.


19. Rig knew well | wise words to speak,
He rose from the board, | made ready to sleep;
Soon in the bed | himself did he lay,
And on either side | the others were.


20. Thus was he there | for three nights long,
Then forward he went | on the midmost way,
And so nine months | were soon passed by.


21. A son bore Amma, | with water they sprinkled him,
Karl they named him; | in a cloth she wrapped him,
He was ruddy of face, | and flashing his eyes.


22. He began to grow, | and to gain in strength,
Oxen he ruled, | and plows made ready,
Houses he built, | and barns he fashioned,
Carts he made, | and the plow he managed.


23. Home did they bring | the bride for Karl,
In goatskins clad, | and keys she bore;
Snör was her name, | ‘neath the veil she sat;
A home they made ready, | and rings exchanged,
The bed they decked, | and a dwelling made.


24. Sons they had, | they lived and were happy:
Hal and Dreng, | Holth, Thegn and Smith,
Breith and Bondi, | Bundinskeggi,
Bui and Boddi, | Brattskegg and Segg.


25. Daughters they had, | and their names are here:
Snot, Bruth, Svanni, | Svarri, Sprakki,
Fljoth, Sprund and Vif, | Feima, Ristil:
And thence has risen | the yeomen’s race.


26. Thence went Rig, | his road was straight,
A hall he saw, | the doors faced south;
The portal stood wide, | on the posts was a ring,
Then in he fared; | the floor was strewn.


27. Within two gazed | in each other’s eyes,
Fathir and Mothir, | and played with their fingers;
There sat the house-lord, | wound strings for the bow,
Shafts he fashioned, | and bows he shaped.


28. The lady sat, | at her arms she looked,
She smoothed the cloth, | and fitted the sleeves;
Gay was her cap, | on her breast were clasps,
Broad was her train, | of blue was her gown,

Her brows were bright, | her breast was shining,
Whiter her neck | than new-fallen snow.


29. Rig knew | well wise words to speak,
Soon in the midst | of the room he sat,
And on either side | the others were.


30. Then Mothir brought | a broidered cloth,
Of linen bright, | and the board she covered;
And then she took | the loaves so thin,
And laid them, white | from the wheat, on the cloth.


31. Then forth she brought | the vessels full,
With silver covered, | and set before them,
Meat all browned, | and well-cooked birds;
In the pitcher was wine, | of plate were the cups,
So drank they and talked | till the day was gone.


32. Rig knew well | wise words to speak,
Soon did he rise, | made ready to sleep;
So in the bed | himself did he lay,
And on either side | the others were.


33. Thus was he there | for three nights long,
Then forward he went | on the midmost way,
And so nine months | were soon passed by.


34. A son had Mothir, | in silk they wrapped him,
With water they sprinkled him, | Jarl he was;
Blond was his hair, | and bright his cheeks,
Grim as a snake’s | were his glowing eyes.


35. To grow in the house | did Jarl begin,
Shields he brandished, | and bow-strings wound,
Bows he shot, | and shafts he fashioned,
Arrows he loosened, | and lances wielded,
Horses he rode, | and hounds unleashed,
Swords he handled, | and sounds he swam.


36. Straight from the grove | came striding Rig,
Rig came striding, | and runes he taught him;
By his name he called him, | as son he claimed him,

And bade him hold | his heritage wide,
His heritage wide, | the ancient homes.


37. .    .    .    .    .        .    .    .    .    .
Forward he rode | through the forest dark,
O’er the frosty crags, | till a hall he found.


38. His spear he shook, | his shield he brandished,
His horse he spurred, | with his sword he hewed;
Wars he raised, | and reddened the field,
Warriors slew he, | and land he won.


39. Eighteen halls | ere long did he hold,
Wealth did he get, | and gave to all,
Stones and jewels | and slim-flanked steeds,
Rings he offered, | and arm-rings shared.


40. His messengers went | by the ways so wet,
And came to the hall | where Hersir dwelt;
His daughter was fair | and slender-fingered,
Erna the wise | the maiden was.


41. Her hand they sought, | and home they brought her,
Wedded to Jarl | the veil she wore;
Together they dwelt, | their joy was great,
Children they had, | and happy they lived.


42. Bur was the eldest, | and Barn the next,
Joth and Athal, | Arfi, Mog,
Nith and Svein, | soon they began-
Sun and Nithjung– | to play and swim;
Kund was one, | and the youngest Kon.


43. Soon grew up | the sons of Jarl,
Beasts they tamed, | and bucklers rounded,
Shafts they fashioned, | and spears they shook.


44. But Kon the Young | learned runes to use,
Runes everlasting, | the runes of life;

Soon could he well | the warriors shield,
Dull the swordblade, | and still the seas.


45. Bird-chatter learned he, | flames could he lessen.,
Minds could quiet, | and sorrows calm;
.    .    .    .    .        .    .    .    .    .
The might and strength | of twice four men.


46. With Rig-Jarl soon | the runes he shared,
More crafty he was, | and greater his wisdom;
The right he sought, | and soon he won it,
Rig to be called, | and runes to know.


47. Young Kon rode forth | through forest and grove,
Shafts let loose, | and birds he lured;
There spake a crow | on a bough that sat:
“Why lurest thou, Kon, | the birds to come?


48. ” ‘Twere better forth | on thy steed to fare,
    .    .    .    .    . | and the host to slay.


49. “The halls of Dan | and Danp are noble,
Greater their wealth | than thou bast gained;
Good are they | at guiding the keel,
Trying of weapons, | and giving of wounds.


POEM IS ABRUPTLY CUT OFF