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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

gaged in eastward travels: thorr var i austrvegi, saem. 59, a austrvega 68; for or austrvegi, 75; ec var austr, 78; anstrforom jjinom scaltu aldregi segja seggjom fra, 68. in these journeys he fought with and slew the giants: var haim 1 to the bori;\t mongols beyond l. baikal, fairy-rings in f^rass are "where the sons of tlie ivjldninfj have danced" trans. 188 thunar. f((rinn i anstcrvcg at berja troll, sn. 46. and tliis again points to the ancient and at that time still unforgotten connexion of the teutonic nations with asia; this' faring east-ways' is told of other heroes too, sn. 190. 363; e.g, the race of the skilfingar is expressly placed in that eastern region (sii kynslos er i austrvegum, sn. 193; and lotunheim, the world of the giants, was there situated. tlwrr was considered, next

ALEISTER CROWLEY EQUINOX EQ I 4 2

we go, through the wet earth we toil. sunken, sunken was the sun ere ever the moon uprose, and the tall dark trees cast shadows dun over the lonely way; over the moorland the long path goes we trod at the close of day. we sped to reach the dark green hill. the hill of the bloody bowl, and the shadows were watching, watching us still as we crept in the shadowless path, over the moor to the mother troll with the heart that was pierced in wrath. 236 stumbling over the fallen leaves, sliding over the dew, staring up at the barley sheaves that nod in the autumn wind, we pushed and jostled the twilight thro, shrilling to those behind. and ere the night had grown to noon we were under the bloody bowl, and then uprose a huge pale moon. behind the shivering trees; and so we found the mother troll

d. and ere the night had grown to noon we were under the bloody bowl, and then uprose a huge pale moon. behind the shivering trees; and so we found the mother troll well-skilled in mysteries. she heard our coming, and rose to the door, and we hurried eagerly through; we entered in with a breeze from the moor, and stood by the fading pyre. the air was smoky, the flame was blue, and the face of the troll like fire. and so we gave her the heart of the slain, that was slain for a dead man's sake; she chuckled low at each blackened vein gory an brown and torn; she wriggled her sides like a wounded snake as she squeezed the blood into a horn. 237 far into the fire she cast the blood, and the flames grew twisted and red; her breast heaved with her passion's flood as a hollow-eyed ghost arose like

ther love might she know- the dead man squirmed at her panting hugs, but she had her passionate will, and a sobbing breeze began to blow from the top of the lonely hill. and then a dim grey streak of dawn came, and the sad ghost fled, with staring sockets and jaw-bone drawn, back to the desolate place; the morning breeze grew still and dead as it played around his face. so we fled from the mother troll under the dawning grey; we left the hill of the bloody bowl; ere ever the sun uprose, but the dead man's heart till judgment-day shall there with the troll repose. victor b. neuburg. 238 reviews dare to be wise. by john mctaggart ellis mctaggart doctor in letters fellow and lecturer of trinity college in cambridge, fellow of the british academy. watts and co, 17 johnson's court, fleet street

DAVID ICKE CHILDREN OF THE MATRIX

were also members of the "the seafaring wolf tribe. an irish tribe in ossory were said to become wolf people while attending the yuletide feast or ritual, and they devoured the flesh of cattle as wolves before regaining their human shape. this could all be symbolic or it could be connected to the phenomena of the "werewolf" which, according to some former satanists, do exist. the legends of the "troll" or "trulli" demons also appear to be associated with the amazons or valkeries. this is the root of the word, trull, which means loose woman and the troll could have been a pagan "hag" or earth-priestess. norse myth says that the trolls waited under bridges waiting to eat those who crossed without making an offering. the valkeries were said to guard the bridge to heaven or the "bifrost. ange

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

eatening the existence of the native shamanism. in 1671 the lapp drum was formally banned by swedish law, and several magicians were apprehended and their instruments burned. but before that date the religion the drum represented was in full vigor. the lapps called their drum kannus (regnard, 1681, also kaunus, kabdas, kabdes gabdas, and keure (von duben, 1873, its scandinavian designations being troll-trumma, or runebomme, magic or runic drum, otherwise spa-trumma, fortune- telling drum. j. a. friis has shown that the sampo of the finnish national epic poem kalevala is the same instrument. according to g. w. von duben, the best pictures and explanations of the drum are to be found in lappisk mythologi (christiania, 1871) by j. a. friis (pp. 30.47) but there are good descriptions in g. w

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

85, when the court declared the oto, then led by grady mcmurtry, to be the legal entity who owned all crowley copyrights and trademarks. in effect, the court turned back all motta s claims to oto lineage and leadership. it may be contacted throught the parzival xi o.t.o. foundation, p.o. box 979, belconnen, act 2616 australia. sources: motta, marcelo. letter to a brazilian mason. nashville, tenn: troll publishing, 1980. manifesto. nashville, tenn: society ordo templi orientis in america, 1978. the political aims of the o.t.o. nashville, tenn: ordo templi orientis in america, 1980. thelemic political morality. nashville, tenn: society ordo templi orientis in america, 1978. solar systems (in theosophy) theosophy has presented a unique perspective on the formation of solar systems. it postula

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

quarters of a mile from ragunda parsonage, and we were sitting there and talking awhile, late in the evening, there came a little man in at the door, who begged of my wife to go and aid his wife, who was just in the pains of labor. the fellow was of small size, of a dark complexion, and dressed in old gray clothes. my wife and i sat awhile, and wondered at the man; for we were aware that he was a troll, and we had heard tell that such like, called by the peasantry vettar [spirits, always used to keep in the farmhouses, when people left them in harvest-time. but when he had urged his request four or five times, and we thought on what evil the country folk say that they have at times suffered from the vettar, when they have chance to swear at them, or with uncivil words bid them to go to hel

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

fs in spirits and semi-divine beings was altogether natural, as christian opinion held these to be diabolic, and the people tried to domesticate the outlandish devil. hence fischart could call him hutze (p. 506 'may i become the very hutze's if, etc' garg. 224; and the same in altd. bl. 1, 55. the skratti (p. 478) of on. superstition hovers somewhere between woodsprite, devil and giant, and so is troll (p. 526) a' daemon' in this more comprehensive sense^ in the cursing formulas' troll hafi >ik' or' troll hafi j^ina vini' nial. cap. 38' troll hafi ]nk allan' kormakss^ troll ok ovcettr, fornald. sog. 2, 2-18; troll ok eigi maifr, finnbogas pp. 264. 292. 340. mixed up with old gods. 1005 188' troll taki liann' orvarrodss. cap. 9' fara i trolla liendr' laxd. p. 230, it answers exactly to our

old. the common folk in normandy have to this day a legend of their mont st. michel, how michael and the devil disputed which could build the finer church. the devil builds one of stone, michael constructs a handsomer one of ice; when that melts, they both agree to till the soil, the devil choosing the upper herbs, and michael keeping what hides in the ground. in all these tales, the bear, giant, troll or devil is the party outwitted, like the giant who built the castle for the gods (see suppl. lastly, the old-heathen nature of the devil is proved by animals and plants being named after him, as they are after gods and giants (p. 532. the libellula grandis, dragonfly, a delicate slender-limbed insect, is called both enchanted maid and devil's horse, devil's bride, devil's nag, da,xi. fanden

dencies; it throws some light on the affinity of zoupar with teafor (p. 1033, and also on the method of divination (p. 1037) by rune-staves. the goth, afhugjan, to deprive of one's senses, bewilder, stands in gal. 3, 1 for /saakaiveiv= fascinare^ as. dyderian, bedgderian illudere, incantare, perhaps conn, with our hg. tattern, dottern (angi, delirare; we now say verblenden, daze, dazzle. that on. troll (p. 526, which stood for giants and spirits, is also 1 is this, or is the ital. fasciare, the source of fr. fucher, formerly fascher, irritare, span, enfadar? 1036 magic. applied to magicians, trdll-shapr is sorcery, the sw. trolla, dan. trylle incantare, troudom, trolddom witchcraft; the gula]?ingslag p. 137 has 'at vel-ja troll' for conjuring, which reminds us of' veckja hildi' and' waking

n or dumbshafi, konungr truua, ok ofoti ur ofutansfirsi, thorger^r horgatroll ok a^rar st6r-v ettir nor^an ur landi, fornm. sog. 1, 131, conf. 3, 222. the riding out by night to do magic was called sitja uti (biorn 2, 251* explains it; sub dio nocturnis incantationibus operam dare; the norw. laws name these jaunts uti-setor to wake up the magic-working sprites 'spafarar allar oc utlsetor at vekja troll upp, oc fremja meei)^vi heidui' gulath. p. 137. of the objects of scand. sorcery i will give a specimen or two. fees were given to sorceresses, t(j raise up storms' sendu eptir seiskonum, tveimr, heieii ok hamglom, ok gafu];aim fe til, at peer sendi ved'r. j^aer' arm poor, slight, miserable. i nameu poverti/ as a cause of sorcery, p. 1039' anner wursage, wissage' freidank 124, 1. ms. 2, 17g%

ed the forest alone in the evening, he fell in with a troukona, who offered him her fjlgs (attendance, like a guardian valkyrja, but he declined it, saem. 146. a legend fraught with meaning is but slightly touched upon in sn. 175: as bragi the old (p. 1041) drove through a forest late in the evening, he met a trollkona, who addressed him in a song and asked, who rideth there? she names to him her troll names, and he, answering in song, tells her his poetic names. hence an enchantress is called qyeld-rid'a, evening-rider, sssm. szirmai's notitia comitatns zempleniensis, budac 1803. p. 3; aud hungaria in parabolis p. 158-9- courl. society's communic, mitau 18io. 1, 47^ nocturnal meetings on mountains can also be conn, with other heathen notions: giants and elves reside on mountains. pliny 5

utting down' hefi ec qvaldar qveldri^or/ i have quelled the witches, says atli. their riding is called gandreid, vectura magica, nialss. p. 195; gandr is properly wolf, they are said to have ridden wolves and bridled them with snakes' fann trollkono, su rei& vargi ok hafsi orma i tauviom' seem. 146' hyrrokin reid" vargi ok haf^i hoggorm at tatimum' sn. qq. a rune figure (bautil 1157) represents a troll riding a wolf, using a bent twig for reins. a swed. folksong makes her ride on a hear, and use the luolf as a saddle, the snake as a whip' bjornen den sa red hon uppa, ulfven den hade hon till sadel derpa, och ormen den hade hon till piska' sv. vis. 1, 77. nor must we overlook, that the servian vila, who has much more o the elf about her, rides a stag, and bridles him with a snake. among nam

, uses the circumlocution gveldrunnin gven, femina vespere excurrens. the vestgota-lag, like the salic (p. 1045, speaking of insulting accusations, instances that of sorcery, p. 38' iak sa at ret a quiggrindii, losharap ok i trolsham]>a, alt var iam rift nat ok dagher' and p. 153 has almost the same words, with losgiurp added to loshare: i saw thee ride on the hurdle, loose-haired, loose-girt, in troll's garb, where day and night divide (in twilight; if we might read qvigindu, it would be 'ride on the calf' as in the mhg. poem, p. 1048. neither this law nor the edda tells us of sorceresses assembling in troops at appointed places, yet the valkyrs ride together by twelves and twenties. but the idea of night-riding itself may be derived even from goddesses: the hyndlu-lio^ has for its ground

em given p. 1048 speaks of the unholde striding over a man, cutting his heart out, and stuffing straw in, and his still remaining alive. says berthold (cod. pal. 35 fol. 28' pfei! gelawbestu, das du ainem man sein herz auss seinem leih nemest, und im ain st7-o hin wider stossest' so in the north they speak of a fern, manncetta (not a masc. mann-getti, and the word is even used for male magicians' troll ok manncetta' fornm. sog. 3, 214. a polish story in woycicki makes the witch pull the heart out and put a hare's heart in its place. child-devouring 'striges' in altd. bl. 1, 125. our present fairy-tales represent the witch as a woodwife, who feeds and fattens children for her own consumption (km. no. 15; if they escape, she goes after them in leagueboots (nos. 51. 56. 113. grimly the witch

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ring miillersdorf an idol image let into the wall, which tradition says was brought there from the lupberg (see suppl. 1 the on. has several words for giantess, beside the gygr men tioned above: skass, neut, seem. 144b 154b, and sfassa, fern; gridr f, mella f; gifr f, saem. 143b, norweg. jyvri (hallag. 53) or g-ywi, gurri, djurre (faye 7. 9. 10. 12. this gifr seems to mean saucy, defiant, greedy. troll neut, gen. trolls (ssem. 6a, swed. troll, dan. trold, though often used of giants, is yet a more comprehensive term, including other spirits and beings possessed of magic power, and equivalent to our monster, spectre, unearthly being. by trold the danish folk-tales habitually understand beings of the elf kind. the form suggests a gothic trallu; does our getralle in renner 1365 <der ge

is to be explained from mani, on. men= monile; more rarely we find fanigold, fenegold, from fani, on. fen= palus, meaning the gold that lies hidden in the fen. one trad, patav. of the first half of the twelfth cent (mb. 28b, pp. 90-1) 1 the skeleton of a giantess struck by lightning, hung up in a sacristy, see widegren s ostergotland 4, 527. 2 swed. vore ej thordon (thor-din, thunder) till, lade troll verlden ode. 3 in british legend too (seldomer in carolingian) the heroes are indefatigable giant-quellers. if the nursery-tale of jack the giantkiller did not appear to be of welsh origin, that hero s deeds might remind us of thor s; he is equipped with a cap of darkness, shoes of swiftness, and a sword that cuts through anything, as the god is with the resistless hammer. 532 giants. furnis

re is more of the antique in a norrland saga: l king olaf of norway walked twixt hill and dale, buried in thought; he had it in his heart to build a church, the like of which was nowhere to be seen, but the cost of it would grievously impoverish his kingdom. in this perplexity he met a man of strange appearance, who asked him why he was so pensive. olaf declared to him his purpose, and the giant (troll) offered to complete the building by his single self within a certain time; for wages he demanded the sun and moon, or st. olaf himself. to this the king agreed, but projected such a plan for the church, as he thought impossible of execution: it was to be so large, that seven priests could preach in it at once without disturbing each other; pillar and ornament, within and without, must be wr

nished speaking, when the hill split open, the giantess was changed into a stone, and you still see her sitting with spindle and distaff on the eastern cliff; a 1 communic. by watson iu jahresverliandl. der kurl. gesellsch. 2, 311-2. 550 giants. sacred spring issued from the opposite cliff. 1 according to a swedish account, olaf wished to sail through varmeland and by l. vaner to nerike, when the troll shouted to him: kong olaf med dit pipuga skiigg (peaky beard, du seglar for nar min badstuguviigg (bathroom wall! olaf replied: du troll med din rak och ten skal bli i sten och aldrig mer gora skeppare men (shalt turn to stone, and never more make skipper moan. the giantess turned into stone, and the king erected a cross at dalky church in elfdals herred.2 the danish rhyme is also quoted as

anlike shapes assumed by stalactite, flint and bakestone on the small scale, and by basalt and granite rocks on the great, have largely engendered and fed these fancies about 1 the celtic fay carries huge stones on her spindle, and spins on as she walks, keightley 2, 286. conf. supra, p. 413. 2 faye 124, who follows schoning s eeise 2, 128. sanct olafs saga p& svenske rim, ed. hadorph. p. 37: ell troll, som draap x man, han giordit i stena, och stander an; flere troll han och bortdref, sidan folckit i frijd blef. certain round pot-shaped holes found in the mountains, the norwegian people believe to be the work of giants. they call them jattegryter, troldgryter, yet also s. oles gryter (hallager 53b. vol. ii. i 552 giants. petrified giants. then the myth about stone-circles accounts for the

guests being turned into stone (see suppl. the old and truly popular terminology of mountains everywhere uses the names of different parts of the body; to mountains are given a head, brow, neck, back, shoulder, knee, foot, etc (ra. 541. and here we come across numerous approximations and overlappings between the giant-legend and those of dwarfs, schrats and watersprites, as the comprehensive name troll in scandinavian tradition would of itself indicate. dwarfs of the mountains are, like giants, liable to transformation into stone, as indeed they have sprung out of stone (p. 532-3. rosmer havmand (merman) springs or flies, as the graphic phrase is, into stone? then on the other side, the notion of the giant gets a good deal mixed up with that of the hero, usually his opposite. strong jack i

LINDOW JOHN NORSE MYTHOLOGY A GUIDE TO THE GODS HEROES RITUALS AND BELIEFS

r jarnvid (iron-woods) forest where giantesses live. voluspa, stanza 40, mentions one such giantess, almost certainly angrboda: to the east sat the old lady in jarnvid and raised there the kinfolk of fenrir. 204 norse mythology in the gylfaginning section of his edda, snorri sturluson paraphrases this stanza: an ogress lives east of midgard in the forest called jarnvid. in that forest dwell those troll women, who are called jarnvidjur (ironwoodites. the old ogress raises as her sons many giants and all in the form of a wolf, and from them come wolves. stanza 3 of haleygjatal, composed by the skald eyvind finnsson toward the end of the tenth century, refers to a jarnvidja (ironwoodite) who is apparently skadi. see also angrboda; managarm jord (earth) the earth, personified; consort of odin

y bodies, and bespatter with blood the heaven and all the sky. thence the sun will lose its shine, and winds will not be gentle and will roar hither and yon. snorri is obviously following voluspa, stanzas 40 and 41, and he quotes them directly after this passage. stanza 40 agrees that a jarnvidja gives birth to the families of fenrir, and that one of them will swallow the tungl, gin the form of a troll. h how snorri got from this stanza to managarm is unknown. i have left tungl untranslated because it truly is ambiguous in this context. it means something like gheavenly body, h and from the end of snorri fs prose passage we would think that here it means gsun. h managarm as gdestroyer-ofthe- moon, h on the other hand, suggests the opposite. see also garm mani (moon) the moon, personified

MAGIC AND SPELLS

uding those that cure other afflictions (disease, blindness. those that remove hit points (cause light wounds) are unaffected by the spell. the subject can improve his curtent hit points by boosting his constitution score and can receive temporary hit points (from an aid spell, for example. upon the expiration of the spell, automatic healing abilities and items such as a ring of regeneration or a troll's regeneration ability begin to function again. material component. the skull or bone used. lesser ironguard abjuration level: sor/wiz 5 components: v, s, m casting time: 1 action range: touch target: creature touched duration: 1 round/level saving throw: will negates (harmless) spell resistance: yes (harmless) you or a creature you touch becomes immune to nonmagical metal. metal items (incl

RUBY TABLET OF SET

ut recognition of oneself as a god. bibiolography aquino, michael a. book of coming forth by night, diabolicon, ninth solstice message, and the dark side, all published by the temple of set. ackerman, forrest j. famous monsters of filmland, issue# 148, 1977. church, rex diabolos. the asylum of satan, tbr. visions from the trapezoid, tbr. crowley, aleister. liber al vel legis: the book of the law, troll publishing company, inc. 1986. giger, hans rudy. giger's necromonicon, big o press, 1979. herbert, frank. dune, signet press. horn, delton t. book of electronic music tab books, inc, 1982. lavey, anton szandor. the satanic bible, avon books, 1969. the satanic rituals, avon books, 1972. lovecraft, howard phillips. bone chilling tales of horror and the macabre, del rey books, 1985. whitaker, r

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

arousse, 1995. spence, lewis. the fairy tradition in britain. london: rider, 1948. trolls trolls bear no resemblance to the cute little dolls with big bug-eyes, dolphin grins, and bushy red hair. rather, trolls are nasty monsters who can assume gigantic proportions and wreak havoc wherever they choose. they are fiendish giants, often associated with dark-side sorcerers. to the old norse, the term troll was applied only to hostile giants. by the time of the high middle ages, trolls had become a bit smaller and more fiendish, but they had also become capable of working black magic and sorcery. regardless of their size, trolls are unrelenting enemies of humankind. those occasional scandinavian folk heroes who dared to engage them in mortal combat were able to defeat the trolls with their supe

of humankind. those occasional scandinavian folk heroes who dared to engage them in mortal combat were able to defeat the trolls with their superior intelligence, rather than might of arm or sword. trolls are most often quite slow-witted, and they become confused and weak if they can be somehow tricked into stepping out of their darkened caves into direct sunlight. in more contemporary times, the troll is regarded as a denizen of mountain caves, larger than the average human, and exceedingly ugly, who often crouches under bridges waiting for unsuspecting victims. m delving deeper booss, claire, ed. scandinavian folk& fairy tales. new york: gramercy books, 1984. jones, alison, ed. larousse dictionary of world lore. new york: larousse, 1995. simek, rudolf. dictionary of northern mythology. t

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

physical appearance. we may imagine this astral shape: e.g. we may "see" a jar of opium as a soft seductive woman with a cruel smile, just as we see in the face of a cunning and dishonest man the features of some animal, such as a fox. 248 (b) we may select any particular property of any object, and give it an astral shape. thus, we may take the tricky perils of a mountain, and personify them as "trolls, or the destructive energies of the simoom, as "jinn (c) we may analyse any of these symbols, obtaining a finer form; thus the "spirit" contains an "angel, the angel an "archangel, etc (d) we may synthesize any set of symbols, obtaining a more general form. thus we may group various types of earth-spirit as gnomes (e) all these may be attributed to the tree of life, and dealt with according

DAVID ICKE CHILDREN OF THE MATRIX

lived in mountains, under the ground, or under the sea. in viking-norse legend they have the giant serpent, nidhoggr or jormungand, that lived underground and this was similar to the giant serpent apophis in egyptian myth. the scandinavians and germans had their huldre or "hidden folk" who were also known as the elves. one of the codes for the bloodline is "elven" and the beings of folklore like trolls, etins, fairies, elves, troglodytes, nefilim, brownies or braunies, and the "little people" of ireland are all different names for the subterranean entities described in the modern accounts of "et bases".21 all the same stories are associated with them- interbreeding with humans, unable to go out in the sunlight, and all the rest. they even mention the "missing time" experience of people ab

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

al use of light cuttings for such fateful crossreadings, or virgilian lots, may have given the word spells its particular association with the words of the magician. belief in nature spirits among the lesser figures of mythology who were believed to have direct contact with ancient teutonic peoples and assist them, or were connected with them in the practice of magic, were the duergar, or dwarfs, trolls, undines, nixies, and other spirits. belief in them was distinctly animistic. the people believed that dwarfs and trolls inhabited the recesses of the mountains, caves, and the underworld. nixies and undines were said to dwell in the lakes, rivers, pools, and inlets of the sea. in general these were friendly to humans, but objected to more than occasional intercourse with them. although not

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ness and grotesque absurdity of witchburning in later times. a world-old fancy, that has penetrated all nations, finds in sorcery the power to hide or change one's figure. enchanters would turn into wolves, enchantresses into cats; the wolf was the sacred beast of wuotan, the cat of frouwa, two deities that had most to do with souls and spirits. the adept in magic assumed a mask, grima (p. 238^ a trolls-ham, by which he made himself unrecognisable, and went rushing through the air, as spirits also put on grimhelms, helidhelms (p. 463; often we see the notion of sorceress and that of mask^ meet in one, thus the leges roth. 197. 379 have' striga, quod est masca' striga, quae dicitur masca' on this last term i shall have more to say by and by (see suppl. but sorceresses have also at their com

HELENA BLAVATSKY THE KEY TO THEOSOPHY

thereal men and women. these forces, as the servile agents of the occultist, may produce various effects; but if employed by elementaries (kamarupas)-in which case they enslave the mediums-they will deceive. all the lower invisible beings generated on the fifth, sixth, and seventh planes of our terrestrial atmosphere are called elementals-peris, devs, djins, sylvans, satyrs, fauns, elves, dwarfs, trolls, norns, kobolds, brownies, nixies, goblins, pinkies, banshees, moss people, white ladies, spooks, fairies, etc, etc. eleusinia (gr) the eleusinian mysteries were the most famous and the most ancient of all the greek mysteries (save the samothracian, and were performed near the hamlet of eleusis, not far from athens. epiphanius traces them to the days of iacchos (1800 bc) they were held in h

LEWIS JAMES SATANISM TODAY AN ENCYCLOPEDIA OF RELIGION FOLKLORE AND POPULAR CULTURE

ment from earlier war games and military simulations. the game was first marketed in 1974. it gained great popularity among teens and young adults, particularly after random house began distributing it in 1979. it is now published by wizards of the coast. dozens of other companies have since published hundreds of similar games under a variety of titles, such as dragonquest, runequest, tunnels and trolls, and villains and vigilantes. the games fall into many genres. these games are played by groups of two or more people four to seven are typical. one player is the game master (gm) who defines the imaginary environment in which the game is played. sometimes the gm is referred to as dungeon master, storyteller, referee, etc. he or she creates a make-believe world through which the players wil

LINDOW JOHN NORSE MYTHOLOGY A GUIDE TO THE GODS HEROES RITUALS AND BELIEFS

c edda is lokasenna, loki fs flyting (that is, verbal duel) with the gods, and it is set at a feast hosted by agir. indeed, paper manuscripts call the poem agisdrekka (agir fs drinking party. according to the prose header to the poem, gagir, who was also called gymir, had prepared beer for the asir. h after enumerating the guest list (most of the asir except thor, who was away to the east bashing trolls, the author reports that bright gold was used there in place of firelight, and the beer served itself. it was a great place of sanctuary, but loki kills agir fs servant fimafeng, and eldir, agir fs other servant, is the first with whom loki exchanges words in the series of flytings that make up the poem. loki fs last words are reserved for agir: you made the beer, agir, and you never more w

luspa, stanza 50, calls thor the gson of hlodyn, h an etymologically unclear name that must be the same as jord. jotunheimar (giant-worlds) that part of the cosmos inhabited by giants. the fact that this term is plural may indicate that there were multiple areas inhabited by giants, as opposed to the single enclosure of the gods (asgard. in the world of humans there were multiple places where the trolls might live: mountains, forests, and so forth.any of the unsettled areas surrounding the farmstead. kvasir god whose blood is used to make the mead of poetry. toward the end of the tenth century, the skald einar helgason skalaglamm, in his vellekla, referred to poetry as gkvasir fs blood. h this accords with the story of the origin of the mead of poetry, as told by snorri sturluson in the sk

MAGIC AND SPELLS

h the skull on the round you cast the spell, but otherwise it is a standard action. if the skull or bone hits the target, the gray radiance is transferred from the skull to the creature, covering, it entirely. for the duration of the spell, the creature cannot regain hit points or ability score points by any means. nor can the creature remove negative levels. natural regeneration (such as that of trolls) is stopped, as are the effects of a ring of regeneration, potion of healing, or. staff of curing. spells that return lost hit points (cure light wounds, heal) do not work on that individual. other necromantic spells function normally, including those that cure other afflictions (disease, blindness. those that remove hit points (cause light wounds) are unaffected by the spell. the subject c

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

e entire continents on earth in primeval times called appala-chia, tyrhennia, beringia, fennoscandia, and oceania. our present continents areremnants of these. beneath them were literally thousands of miles of subterranean pas-sages, caverns, and refuges. some of these remain today and experts know that manyof them were not made naturally. many of our quaint myths and tales, like those ofdwarves, trolls, elves, the little people and the scandinavian king under themountain, for example, concern these subterranean worlds. almost all the nativeamerican indian tribes speak of their original residence beneath the surface of theearth. the pursuers, the victors of the war in the heavens, erroneously thinking that their ene-mies were on tiamat utterly annihilated it. this horrific act and its subs

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

rn out to be real. 57 chapter exploration apelike monsters bigfoot orang pendek skunk ape yeti creatures of the night chupacabra ghoul golem imp incubus jersey devil succubus vampire werewolf monsters of land, sea, and air dragons loch ness and other lake monsters sea serpents thunderbirds wee folk and their friends elves fairies gnomes goblins gremlins leprechauns menehune mermaids nisse selkies trolls actors who faced (or became) movie monsters introduction some psychologists have suggested that there is something within the human psyche that craves monsters and mysterious creatures. for some individuals, the very idea that vampires, werewolves, and chupacabras are out there, lurking in the shadows, makes the adrenaline surge in an otherwise humdrum and dull workaday world. others may fi

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