Introduction:

It is a well known fact that most of the early writings of the German philosopher, Friedrich Nietzsche, revolve around a prognosis of duality concerning the two Hellenic deities, Apollo and Dionysus. This dichotomy, which first appears in The Birth of Tragedy, is subsequently modified by Nietzsche in his later works so that the characteristics of the God Apollo are reflected and absorbed by his polar opposite, Dionysus. Though this topic has been examined frequently by philosophers, it has not been examined sufficiently in terms of its relation to the Greek myths which pertain to the two Gods in question. Certainly, Nietzsche was no stranger to Classical myth, for prior to composing his philosophical works, Nietzsche was a professor of Classical Philology at the University of Basel. This interest in mythology is also illustrated in his exploration of the use of mythology as tool by which to shape culture. The Birth of Tragedy is based upon Greek myth and literature, and also contains much of the groundwork upon which he would develop his later premises.

Introduction:

On a clear day one can see looking south from Mardin a range of hills 60 miles long and 4914 ft. high at its summit stretching across the horizon. These hills are known to us as the Jebel Sinjar and loom over the desert like an isolated plateau. The steep northern slope of the Jebel Sinjar is indented in ravines, with oak-forests and terraced gardens, where grapes figs and pomegranates grow. On the southern side, clear mountain streams flow graciously across a tableland past Beled Sinjar and down to the flat lands below. The Sinjar waters once irrigated groves of date palms, orange and lemon trees and flowed into the Tharthar, the lost river of Mesopotamia, but for many centuries the plain south of the Jebel Sinjar has been a hot, thirsty and hostile desert. If one was to escape the scorching and treeless plain of Nineveh and travel north they would make their way up a range of foothills and enter a world of mountain oaks, arbutus and mulberry, willows and terebinths, hawthorn and oleander. Many travellers have witnessed the beauty of the mountainous landscape whilst crossing the Jebel Sinjar in search for the valley of Lalish that lies within a fold of mountains, 2 miles long and accessible at its eastern end through a narrow ravine. For what reasons though have people travelled for centuries in search of the valley of Lalish? Why has the valley gained a mythical importance, sought out by so many? What does this valley have that is so powerful that it can generate amongst some an overwhelming sentiment of awe and reverence, whilst amongst others it is a place that should be scorned and even obliterated from the memory of this world? The answer is simple…it is the most holiest of places for the people inhabiting the areas surrounding the valley of Lalish as it shelters the shrine of their most revered saint, Sheikh ‘Adi, who is even attributed with a divine status in their cosmological set of beliefs. The people who worship Sheikh ‘Adi, along with a mysterious Peacock Angel known as Melek Taus are referred to as the Yezidi, or otherwise ‘Devil-worshippers of the Near East’.

Introduction:

Probably the most common accusation against the followers of Ásatrú, Odinism, and Heiðni who proudly call themselves “Folkish” is that of Racism. No term is so powerful in our modern society, no term has the ability to make pariah even the most upstanding member of a community. It is to moderns what cries of “witch!” and “devil-worshipper!” were to Europeans even to the 18th century. This power, a power which few words in the history of spoken language have possessed, is worth mention and contemplation but it is not the focus of this work. Rather, the very definite difference between what racism actually is and what one means when one says “Folkish” is what demands examination, and into which this work shall inquire. It is not the call of Ásatruar specifically to question and denounce the power of words, or the power of society: this is the call of all thinking people, no matter their Folk. What Ásatruar are specifically called to do is defend our Folk, our Faith, and our Families against both simple and innocent misconceptions as well as malicious slanders. This is an answer to that call-- the call to remove an unjust and misapplied label, the call to denounce hurtful misconceptions, be they born from ignorance or malice, the call to separate Folkishness and Racism.

Introduction:

‘I NEVER JOKE ABOUT MONEY!!!’ These were the first words I heard when I came back to my hotel room, as I had apparently forgotten to turn off the radio before leaving. This short message seemed to be the final argument for an advertisement of…I do not remember any more, may be a soap, may be a discount plane ticket, a bar of chocolate or a car. An advertisement you can hear in any time, in any place…and of course in any situation. I smiled. There was apparently a coincidence between this message and the way I had spent my time in the last few hours before, since I had just come back to rest, after a long sightseeing -tour of the City of London. As these were the mid-eighties, and the last film of Richard Burton, based on G. Orwell’s book ‘1984’, was shortly released, when I saw some rare businessman in the crowd, still wearing bowler hats and tailcoats, I involuntarily made an association with one passage at the beginning of the book, where the author writes about what he calls, ‘the capitalists of old’, dressed in the same way. Almost simultaneously, I thought about the message of the advertisement I had just heard in my hotel room, which apparently matched their appearance. They seemed capable of just anything indeed …except for joking about money. Money is no joke, after all, right?

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