Divine Wrath
excerpted from the post at Europa Soberana and originally translated into English by Kolarov
“The number of ships keeps growing. The endless stream of Vikings never ceases to increase. Everywhere Christians are victims of killings, fires and looting. The Vikings conquer everything in their path. Nobody can stop them. They have taken Bordeaux, Perigord, Limoges, Angouleme and Toulouse. Angers, Tours and Orleans have been destroyed. A countless fleet sails up the Seine and evil dominates the country. Rouen has been deserted, looted and burned. Paris, Beauvais and Meaux have been conquered; the fortifications of Melun have been demolished; Chartres is occupied, Evreux and Bayeux sacked and many other cities beseiged.”
-Ermentar of Noirmutier, France, around 860
“A furore normanorum libera nos, Domine”
-A Medieval prayer
The history of the Indo-European peoples teaches us that every great work comes, in the first instance, from the “authentic” and uncontaminated barbarian, and from the alliances of warriors or männerbunden, who are the only ones capable of changing the world and time through direct action. In this writing, we will talk about the most remarkable representatives of the Indo-European barbarian and the alliances of warriors.
Where did the legendary and furious force of those ancient Indo-Europeans – our ancestors – come from, so tied to their gods and to Nature? In ancient times, there are numerous references to that force, which is described as some kind of fury. The divine wrath is an archetype: the Iranians called aeschma. to the sacred furor, and the Indo-Iranians, ishmin. In India, there are references to mada– the divine drunkenness produced by the mystical drink soma. In Greece, we find the menonor menis, the passionate anger that only Achilles, the greatest warrior of all times, possessed.
Also from Greece comes the “divine furor of Dionysus,” which at first had to do with the glorification of the instincts related to the cult of ascending life. The mania, the outburst of the Dionysian fury, was said to take in a flight the soul of the possessed towards the Thracian Mountains, which represented a primitive, ancestral and barbaric Hellas. In the Celtic world, we find the Irish hero Cú Chulainn, who was taken over by the warp-spasm (“spasm that deforms”, or spasm of fury) in times of war, giving him a supernatural drive. This, in short, tells us that the sacred anger was not an exclusive Germanic patrimony, but comes from an even older source, and that in all the Indo-European peoples there were male circles that cultivated the strength given by the fury of combat.
The Germans, an Indo-European people from southern Scandinavia, were perhaps the last Europeans to openly cultivate sacred anger in a tribal way. The name of the god Wotan makes direct reference to fury. In modern German, wut means “anger”, in modern English, wrath has the same meaning, and in Gothic, wods meant “possessed”. Wotan would be, then, the “wrath of An”. An is an archetypal syllable; that’s how the Sumerians called their main deity.
The divine wrath was not a new concept then, nor something that has disappeared. When something sacred, a song, a landscape, a ceremony, a passion, a person, a situation, reminds us of an inner instinct, what emerges is a very special type of feeling: the union of fury and joy, the feeling that makes the warriors of all times raise their weapons to the sky and throw their war-cries to the wind, the Dionysian feeling that lies in music and songs, that makes us feel more alive and more powerful, the glorious feeling of honor, pride and contact with the Eternal, which accelerates our pulse and makes our hair stand on end, the feeling that we know nobody but a European man can feel. “Burning souls”, said Leon Degrelle. “Fire in the blood”, we could call it, as when we talk about occasions in which our “blood boils”. It is the spiritual flame that opposes the advance of materialist and nihilistic ice, the “warlike ardor” that even today is sung in the anthem of the Infantry.