Balder Ex-Libris - Tag - FinlandReview of books rare and missing2024-03-27T00:16:02+00:00urn:md5:aa728a70505b2fae05796923271581c2DotclearLittlejohn David - Foreign Legions of the Third Reich Volume 4urn:md5:2c3b929acbcbe73958a11447882990162019-01-06T20:54:00+00:002019-01-06T20:59:13+00:00balderLittlejohn DavidAIDSBulgariaConspiracyEstoniaFinlandGermanyIndiaLatviaLithuaniaMind controlPolandRumaniaRussiaRussiaSecond World WarThird ReichUkraineUnited StatesWaffen SS <p><img src="https://balderexlibris.com/public/img4/Littlejohn_David_-_Foreign_Legions_of_the_Third_Reich_Volume_4.jpg" alt="" /><br />
Author : <strong>Littlejohn David</strong><br />
Title : <strong>Foreign Legions of the Third Reich Volume 4 : Poland, the Ukraine, Bulgaria, Rumania, Free India, Estonia, Latvia, Lithuania, Finland and Russia</strong><br />
Year : 1987<br />
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Introduction. The final volume of this series deals with Germany's eastern allies, her Russian mercenanes and the peoples of the Baltic states. Thanks to the generous help of a number of latvian and Estonian veterans, among whom special mention must be made of lndulis Kaiocins, Arnis Keksis and Henry Ruutel, it has been possible to achieve a wide and accurate coverage of the contribution of the Baltic peoples to the struggle against Communism. For Bulgaria, Rumania and Finland general summaries of their principal uniforms, ins1gnia and decorations are given. A complete coverage of these countries' armed forces and national awards was not contemplated or attempted. A large part of this volume is devoted to the so-called Ostvolker--those former Soviet citizens who elected to fight not so much for Germany as against the hated Communist tyranny of Josef Stalin. Coverage of these "eastern peoples" is as full as can be achieved. Possibly no final and definitive account of their organization, untforms and insignia could ever be compiled. This is simply because, at least in the opening stages of the Russo-German conflict, many eastern volunteers were recruited locally (and illegally) by German commanders who kitted them out with rank, and other, insignia of their own devising and even with military "decorations" of their own invention! However, what is known is here-in recorded, but the author would be very pleased to receive from veterans (or others) any further information on this, or any, of the countries covered. <strong>...</strong></p>Murros Kai - Revolutionurn:md5:d94160dfba0b52d85d044a3fb11ffee72014-12-29T22:52:00+00:002014-12-29T23:01:03+00:00balderMurros KaiChaos MagicEuropeFinlandMagicRacialismRevolutionScandinavia <p><img src="https://balderexlibris.com/public/img3/Murros_Kai_-_Revolution.jpg" alt="" /><br />
Author : <strong>Murros Kai</strong><br />
Title : <strong>Revolution and how to do it in a modern society</strong><br />
Year : 2001<br />
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Instructions to the cadres of the Party. Be always clean in your appearance and well-behaved - your first task is to win the confidence of the people. Help the elderly, the sick and everyone who needs your help. Help them without asking, every soldier of the Party must embody the Party and its propaganda struggle Serve the people ! The one who serves the people will overcome. Protect the people! The one who protects the people will overcome The first task a cadre of the Party has, is to win over the the hearts and minds of the people. Be honest, hard-working and just: The change begins with you. Be strong, but have understanding for those who are weak. Carry also their burden. To maintain your morale in the face of the problems of everyday life is the greatest heroism. Every new day does not bring a new battle with it and every battle does not end in a victory. See the revolutionary process in its wholeness and your part in it, in this way you will get strength in difficult times and patience when nothing seems to happen. We will not win the final victory through great battles but through the hard work we do between the battles. We will win through persistence, patience and diligence. Acquaint yourself thoroughly with ideological literature in order to know who you are. Acquaint yourself thoroughly with ideological literature in order to know why you are. Stay fit. An ideologically aware soul in the body of a warrior should be your ideal. Stay above everything vulgar, spiteful and vile. You are a revolutionary soul, flame in the darkness Be humble. It is out of humility that true pride will grow. Harden yourself against ridicule, for they don’t know what they are doing. <strong>...</strong></p>Day Donald - Onward Christian soldiersurn:md5:4f353ebdb1840733c83db45d60d4b3ac2014-12-01T01:00:00+00:002014-12-01T13:46:10+00:00balderDay DonaldBolchevikConspiracyEnglandEstoniaEuropeFinlandFirst World WarJewJewLatviaLithuaniaNorth AmericaOklahoma CityPolandRussiaScandinaviaSecond World WarSwedenUnited States <p><img src="https://balderexlibris.com/public/img3/Day_Donald_-_Onward_Christian_soldiers.jpg" alt="" /><br />
Author : <strong>Day Donald Satterlee</strong><br />
Title : <strong>Onward Christian soldiers 1920-1942 : propaganda, censorship and one man's struggle to hearld the truth. 22 year in Europe as Baltic correspondent for the Chicago tribune</strong><br />
Year : 1982<br />
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Why I did not go Home. The American consul in Stockholm telephoned ordering me to appear at his office with my passport. It was a summons I had been awaiting ever since Litvinov arrived in Washington as Soviet ambassador. I obeyed but without my passport. It had been handed to the hotel porter several days previously to obtain new ration cards as I had just returned from a visit to my home in Helsinki. I asked the consul why he wanted my passport. He said the American State Department had ordered that it be taken from me. I was to be sent home immediately. There were no reasons given for this action. When I said I did not have my passport with me the consul said he had already sent messengers to the police and the ration card office looking for it. It appeared as though they wanted my passport very badly. He said this was correct and refused to give me permission to return to Helsinki to close the bureau of The Chicago Tribune and my apartment and settle my personal affairs. I said this matter required some consideration and left. I decided to return tQ Helsinki and cabled this decision to Colonel McCormick, publisher of The Chicago Tribune, informing him how the state department was trying to force me to return to the United States. I told him I could remain in Europe if he wished and could continue to forward news to The Tribune through Switzerland. It was not until five days later that I received the reply which ordered me home. <strong>...</strong></p>Salomaa Rainer - Reipas Allan - The identity of Finlandurn:md5:2cd8779f06c1adcfcf88606bdd36afa32014-02-13T18:08:00+00:002014-02-13T18:10:04+00:00balderSalomaa RainerCreativityFinlandRacialismScandinaviaWorld Church of the Creator <p><img src="https://balderexlibris.com/public/img3/Salomaa_Rainer_-_Reipas_Allan_-_The_identity_of_Finland.jpg" alt="" /><br />
Authors : <strong>Salomaa Rainer - Reipas Allan</strong><br />
Title : <strong>The identity of Finland</strong><br />
Year : 2008<br />
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We have seen a monumentous amount of proof that England and the U.S.A. are descendents of the tribe of Joseph and bear the name of Israel, but what about the other Isralitish tribes, and more specifically, what about the modern identity of the tribe of Issachar? Seeing that I was born in Finland and that Allan is of direct Finnish descent, we have a particular interest in the identity of the Finnish people. The material presented is a composite of both of our research. Allan has contributed a great deal more than I have so most of the credit for the material presented actually belongs to him. (He is a university graduate of chemistry who is living in Montreal right now.) In Gen. 49:14-15, God says that “Issachar is a strong ass couching down between two burdens; and he saw that rest was good, and the land that it was pleasant; and bowed his shoulder to bear, and became a servant unto tribute.” “Issachar” comes from the Hebrew word “Yissaskar,” meaning “He will bring a reward.” It comes from the word “sakar” which means “payment of contract, concerning salary, fare, maintencance.” Now the country of Finland is internationally known for paying off her contracts. She is the ONLY nation paying off her World War I debts to the U.S.A.! Also, at the end of World War II she lost some of her most valuable territory in the Karelia region to the Russians. This was about 11% of the country’s total area, including 10% of its arable land, 11% of its forests, and 10% of its industries. On top of this, she was burdened with paying off the staggering amount of $300,000,000 in reparations to the Russian bear. The nation tightened its belt, paid off the entire amount by 1952, and hosted the summer Olympics that same year. When God says, “Issachar is a strong ass ...” He means it. Their national stubbornness can be graphically illustrated in their annuls of World War II. The nation fought the Russian bear almost single-handed even when they were vastly out-numbered. They had 9 divisions of 15,400 men per division compared with between 26 and 29 divisions of 18,700 men per Russian division. The Finns only had 56 tanks compared with 2000 Russian tanks. Yet in spite of being so vastly out-numbered, they held the Russian bear at bay for about three years ! <strong>...</strong></p>A Phoenix journal - 100urn:md5:53a9d5368753e02021c7844ac1abfa552013-12-24T23:55:00+00:002014-03-26T01:38:18+00:00balderA Phoenix journalConspiracyConspiracyUnited States <p><img src="https://balderexlibris.com/public/img2/.A_Phoenix_journal_-_100_s.jpg" alt="" /><br />
Author : <strong>A Phoenix journal</strong><br />
Title : <strong>100</strong><br />
Year : 1994<br />
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Link download : <a href="https://balderexlibris.com/public/ebook2/A_Phoenix_journal_-_100.zip">A_Phoenix_journal_-_100.zip</a><br />
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Butterflies, mind control - The razor's edge. It's all in the game. <strong>...</strong></p>Lönnrot Elias - The Kalevalaurn:md5:bf27c6ec29e1f461a5f3c27adb63985e2013-06-17T11:34:00+01:002013-06-17T10:37:26+01:00balderLönnrot EliasFinlandNorwayPoemScandinaviaSweden <p><img src="https://balderexlibris.com/public/img2/.Lonnrot_Elias_-_The_Kalevala_s.jpg" alt="" /><br />
Author : <strong>Lönnrot Elias</strong><br />
Title : <strong>The Kalevala The epic poem of Finland</strong><br />
Year : 1888<br />
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The following translation was undertaken from a desire to lay before the English-speaking people the full treasury of epical beauty, folklore, and mythology comprised in The Kalevala, the national epic of the Finns. A brief description of this peculiar people, and of their ethical, linguistic, social, and religious life, seems to be called for here in order that the following poem may be the better understood. Finland (Finnish, Suomi or Suomenmaa, the swampy region, of which Finland, or Fen-land is said to be a Swedish translation,) is at present a Grand-Duchy in the north-western part of the Russian empire, bordering on Olenetz, Archangel, Sweden, Norway, and the Baltic Sea, its area being more than 144,000 square miles, and inhabited by some 2,000,000 of people, the last remnants of a race driven back from the East, at a very early day, by advancing tribes. The Finlanders live in a land of marshes and mountains, lakes and rivers, seas, gulfs, islands, and inlets, and they call themselves Suomilainen, Fen-dwellers. The climate is more severe than that of Sweden. The mean yearly temperature in the north is about 270ºF., and about 38ºF., at Helsingfors, the capital of Finland. In the southern districts the winter is seven months long, and in the northern provinces the sun disappears entirely during the months of December and January. The inhabitants are strong and hardy, with bright, intelligent faces, high cheek-bones, yellow hair in early life, and with brown hair in mature age. With regard to their social habits, morals, and manners, all travellers are unanimous in speaking well of them. Their temper is universally mild; they are slow to anger, and when angry they keep silence. They are happy-hearted, affectionate to one another, and honorable and honest in their dealings with strangers. They are a cleanly people, being much given to the use of vapor-baths. This trait is a conspicuous note of their character from their earliest history to the present day. Often in the runes of The Kalevala reference is made to the "cleansing and healing virtues of the vapors of the heated bathroom." The skull of the Finn belongs to the brachycephalic (short-headed) class of Retzius. Indeed the Finnorganization has generally been regarded as Mongol, though Mongol of a modified type. His color is swarthy, and his eyes are gray. He is not inhospitable, but not over-easy of access; nor is he a friend of new fashions. Steady, careful, laborious, he is valuable in the mine, valuable in the field, valuable oil shipboard, and, withal, a brave soldier on land. The Finns are a very ancient people. It is claimed, too, that they began earlier than any other European nation to collect and preserve their ancient folk-lore. Tacitus, writing in the very beginning of the second century of the Christian era, mentions the Fenni, as he calls them, in the 46th chapter of his De Moribus Germanoram. He says of them: "The Finns are extremely wild, and live in abject poverty. They have no arms, no horses, no dwellings; they live on herbs, they clothe themselves in skins, and they sleep on the ground. Their only resources are their arrows, which for the lack of iron are tipped with bone." Strabo and the great geographer, Ptolemy, also mention this curious people. There is evidence that at one time they were spread over large portions of Europe and western Asia. Perhaps it should be stated here that the copper, so often mentioned in The Kalevala, when taken literally, was probably bronze, or "hardened copper," the amount and quality of the alloy used being not now known. The prehistoric races of Europe were acquainted with bronze implements. It may be interesting to note in this connection that Canon Isaac Taylor, and Professor Sayce have but very recently awakened great interest in this question, in Europe especially, by the reading of papers before the British Philological Association, in which they argue in favor of the Finnic origin of the Aryans. For this new theory these scholars present exceedingly strong evidence, and they conclude that the time of the separation of the Aryan from the Finnic stock must have been more than five thousand years ago. The Finnish nation has one of the most sonorous and flexible of languages. Of the cultivated tongues of Europe, the Magyar, or Hungarian, bears the most positive signs of a deep-rooted similarity to the Finnish. Both belong to the Ugrian stock of agglutinative languages, i.e., those which preserve the root most carefully, and effect all changes of grammar by suffixes attached to the original stein. Grimin has shown that both Gothic and Icelandic present traces of Finnish influence. The musical element of a language, the vowels, are well developed in Finnish, and their due sequence is subject to strict rules of euphony. The dotted ö; (equivalent to the French eu) of the first syllable must be followed by an e or an i. The Finnish, like all Ugrian tongues, admits rhyme, but with reluctance, and prefers alliteration. Their alphabet consists of but nineteen letters, and of these, b, c, d, f, g, are found only in a few foreign words, and many others are never found initial. One of the characteristic features of this language, and one that is likewise characteristic of the Magyar, Turkish, Mordvin, and other kindred tongues, consists in the frequent use of endearing diminutives. By a series of suffixes to the names of human beings, birds, fishes, trees, plants, stones, metals, and even actions, events, and feelings, diminutives are obtained, which by their form, present the names so made in different colors; they become more naïve, more childlike, eventually more roguish, or humorous, or pungent. These traits can scarcely be rendered in English; for, as Robert Ferguson remarks: "The English language is not strong in diminutives, and therefore it lacks some of the most effective means for the expression of affectionate, tender, and familiar relations." In this respect all translations from the Finnish into English necessarily must fall short of the original. The same might be said of the many emotional interjections in which the Finnish, in common with all Ugrian dialects, abounds. With the exception of these two characteristics of the Ugrian languages, the chief beauties of the Finnish verse admit of an apt rendering into English. The structure of the sentences is very simple indeed, and adverbs and adjectives are used sparingly. Finnish is the language of a people who live pre-eminently close to nature, and are at home amongst the animals of the wilderness, beasts and birds, winds, and woods, and waters, falling snows, and flying sands, and rolling rocks, and these are carefully distinguished by corresponding verbs of ever-changing acoustic import. Conscious of the fact that, in a people like the Finns where nature and nature-worship form the centre of all their life, every word connected with the powers and elements of nature must be given its fall value, great care has been taken in rendering these finely shaded verbs. A glance at the mythology of this interesting people will place the import of this remark in better view. In the earliest age of Suomi, it appears that the people worshiped the conspicuous objects in nature under their respective, sensible forms. All beings were persons. The Sun, Moon, Stars, the Earth, the Air, and the Sea, were to the ancient Finns, living, self-conscious beings. Gradually the existence of invisible agencies and energies was recognized, and these were attributed to superior persons who lived independent of these visible entities, but at the same time were connected with them. The basic idea in Finnish mythology seems to lie in this: that all objects in nature are governed by invisible deities, termed haltiat, regents or genii. These haltiat, like members of the human family, have distinctive bodies and spirits; but the minor ones are somewhat immaterial and formless, and their existences are entirely independent of the objects in which they are particularly interested. They are all immortal, but they rank according to the relative importance of their respective charges. The lower grades of the Finnish gods are sometimes subservient to the deities of greater powers, especially to those who rule respectively the air, the water, the field, and the forest. Thus, Pilajatar, the daughter of the aspen, although as divine as Tapio, the god of the woodlands, is necessarily his servant. One of the most notable characteristics of the Finnish mythology is the interdependence among the gods. "Every deity", says Castrén, "however petty he may be, rules in his own sphere as a substantial, independent power, or, to speak in the spirit of The Kalevala, as a self-ruling householder. The god of the Polar-star only governs an insignificant spot in the vault of the sky, but on this spot he knows no master." The Finnish deities, like the ancient gods of Italy and Greece, are generally represented in pairs, and all the gods are probably wedded. They have their individual abodes and are surrounded by their respective families. The Primary object of worship among the early Finns was most probably the visible sky with its sun, moon, and stars, its aurora-lights, its thunders and its lightnings. The heavens themselves were thought divine. Then a personal deity of the heavens, coupled with the name of his abode, was the next conception; finally this sky-god was chosen to represent the supreme Ruler. To the sky, the sky-god, and the supreme God, the term Jumala (thunder-home) was given. In course of time, however, when the Finns came to have more purified ideas about religion, they called the sky Taivas and the sky-god Ukko. The word, Ukko, seems related to the Magyar Agg, old, and meant, therefore, an old being, a grandfather; but ultimately it came to be used exclusively as the name of the highest of the Finnish deities. Frost, snow, hail, ice, wind and rain, sunshine and shadow, are thought to come from the hands of Ukko. He controls the clouds; he is called in The Kalevala, "The Leader of the Clouds," "The Shepherd of the Lamb- Clouds," "The God of the Breezes," "The Golden King," "The Silvern Ruler of the Air," and "The Father of the Heavens." He wields the thunder-bolts, striking down the spirits of evil on the mountains, and is therefore termed, "The Thunderer," like the Greek Zeus, and his abode is called, "The Thunder-Home." Ukko is often represented as sitting upon a cloud in the vault of the sky, and bearing on his shoulders the firmament, and therefore he is termed, "The Pivot of the Heavens." He is armed as an omnipotent warrior; his fiery arrows are forged from copper, the lightning is his sword, and the rainbow his bow, still called Ukkon Kaari. Like the German god, Thor, Ukko swings a hammer; and, finally, we find, in a vein of familiar symbolism, that his skirt sparkles with fire, that his stockings are blue, and his shoes, crimson colored. In the following runes, Ukko here and there interposes. Thus, when the Sun and Moon were stolen from the heavens, and hidden away in a cave of the copper-bearing mountain, by the wicked hostess of the dismal Sariola, he, like Atlas in the mythology of Greece, relinquishes the support of the heavens, thunders along the borders of the darkened clouds, and strikes fire from his sword to kindle a new sun and a new moon. Again, when Lemminkainen is hunting the fire-breathing horse of Piru, Ukko, invoked by the reckless hero, checks the speed of the mighty courser by opening the windows of heaven, and showering upon him flakes of snow, balls of ice, and hailstones of iron. Usually, however, Ukko prefers to encourage a spirit of independence among his worshipers. Often we find him, in the runes, refusing to heed the call of his people for help, as when Ilmatar, the daughter of the air, vainly invoked him to her aid, that Wainamoinen, already seven hundred years unborn, might be delivered. So also Wainamoinen beseeches Ukko in vain to check the crimson streamlet flowing from his knee wounded by an axe in the hands of Hisi. Ukko, however, with all his power, is by no means superior to the Sun, Moon, and other bodies dwelling in the heavens; they are uninfluenced by him, and are considered deities in their own right. Thus, Pæivæ means both sun and sun-god; Kun means moon and moon-god; and Tæhti and Ottava designate the Polar-star and the Great Bear respectively, as well as the deities of these bodies. The Sun and the Moon have each a consort, and sons, and daughters. Two sons only of Pæivæ appear in The Kalevala, one comes to aid Wainamoinen in his efforts to destroy the mystic Fire-fish, by throwing from the heavens to the girdle of the hero, a "magic knife, silver-edged, and golden-handled;" the other son, Panu, the Fire-child, brings back to Kalevala the fire that bad been stolen by Louhi, the wicked hostess of Pohyola. From this myth Castrén argues that the ancient Finns regarded fire as a direct emanation from the Sun. The daughters of the Sun, Moon, Great Bear, Polar-star, and of the other heavenly dignitaries, are represented as ever-young and beautiful maidens, sometimes seated on the bending branches of the forest-trees, sometimes on the crimson rims of the clouds, sometimes on the rainbow, sometimes on the dome of heaven. These daughters are believed to be skilled to perfection in the arts of spinning and weaving, accomplishments probably attributed to them from the fanciful likeness of the rays of light to the warp of the weaver's web. The Sun's career of usefulness and beneficence in bringing light and life to Northland is seldom varied. Occasionally he steps from his accustomed path to give important information to his suffering worshipers. For example, when the Star and the Moon refuse the information, the Sun tells the Virgin Mariatta, where her golden infant lies bidden. "Yonder is thy golden infant, There thy holy babe lies sleeping, Hidden to his belt in water, Hidden in the reeds and rushes." Again when the devoted mother of the reckless hero, Lemminkainen, (chopped to pieces by the Sons Of Nana, as in the myth of Osiris) was raking together the fragments of his body from the river of Tuoui, and fearing that the sprites of the Death-stream might resent her intrusion, the Sun, in answer to her entreaties, throws his Powerful rays upon the dreaded Shades, and sinks them into a deep sleep, while the mother gathers up the fragments of her son's body in safety. This rune of the Kalevala is particularly interesting as showing the belief that the dead can be restored to life through the blissful light of heaven. Among the other deities of the air are the Luonnotars, mystic maidens, three of whom were created by the rubbing of Ukko's hands upon his left knee. They forthwith walk the crimson borders of the clouds, and one sprinkles white milk, one sprinkles red milk, and the third sprinkles black milk over the hills and mountains; thus they become the "mothers of iron," as related in the ninth rune of The Kalevala. In the highest regions of the heavens, Untar, or Undutar, has her abode, and presides over mists and fogs. These she passes through a silver sieve before sending them to the earth. There are also goddesses of the winds, one especially noteworthy, Suvetar (suve, south, summer), the goddess of the south-wind. She is represented as a kind-hearted deity, healing her sick and afflicted followers with honey, which she lets drop from the clouds, and she also keeps watch over the herds grazing in the fields and forests. Second only to air, water is the element held most in reverence by the Finns and their kindred tribes. "It could hardly be otherwise," says Castrén, "for as soon as the soul of the savage began to suspect that the godlike is spiritual, super-sensual, then, even though he continues to pay reverence to matter, he in general values it the more highly the less compact it is. He sees on the one hand how easy it is to lose his life on the surging waves, and on the other, he sees that from these same waters he is nurtured, and his life prolonged." Thus it is that the map of Finland is to this day full of names like Pyhöjärvi (sacred lake) and Pyhäjoki (sacred river). Some of the Finlanders still offer goats and calves to these sacred waters; and many of the Ugrian clans still sacrifice the reindeer to the river Ob. In Esthonia is a rivulet, Vöhanda, held in such reverence that until very recently, none dared to fell a tree or cut a shrub in its immediate vicinity, lest death should overtake the offender within a year, in punishment for his sacrilege. The lake, Eim, is still held sacred by the Esthonians, and the Eim-legend is thus told by F. Thiersch, quoted also by Grimm and by Mace da Charda: "Savage, evil men dwelt by its borders. They neither mowed the meadows which it watered, nor sowed the fields which it made fruitful, but robbed and murdered, insomuch that its clear waves grew dark with the blood of the slaughtered men. Then did the lake Him mourn, and one evening it called together all its fishes, and rose aloft with them into the air. When the robbers heard the sound, they exclaimed: 'Eim hath arisen; let us gather its fishes and treasures.' But the fishes had departed with the lake, and nothing was found on the bottom but snakes, and lizards, and toads. And Eim rose higher, and higher, and hastened through the air like a white cloud. And the hunters in the forest said: 'What bad weather is coming on!' The herdsmen said: 'What a white swan is flying above there!' For the whole night the lake hovered among the stars, and in the morning the reapers beheld it sinking. And from the swan grew a white ship, and from the ship a dark train of clouds; and a voice came from the waters: 'Get thee hence with thy harvest, for I will dwell beside thee.' Then they bade the lake welcome, if it would only bedew their fields and meadows; and it sank down and spread itself out in its home to the full limits. Then the lake made all the neighborhood fruitful, and the fields became green, and the people danced around it, so that the old men grew joyous as the youth." The chief water-god is Ahto, on the etymology of which the Finnish language throws little light. It is curiously like Ahti, another name for the reckless Lemminkainen. This water-god, or "Wave-host," as he is called, lives with his "cold and cruel-hearted spouse," Wellamo, at the bottom of the sea, in the chasms of the Salmon-rocks, where his palace, Ahtola, is constructed. Besides the fish that swim in his dominions, particularly the salmon, the trout, the whiting, the perch, the herring, and the white-fish, he possesses a priceless treasure in the Sampo, the talisman of success, which Louhi, the hostess of Pohyola, dragged into the sea in her efforts to regain it from the heroes of Kalevala. Ever eager for the treasures of others, and generally unwilling to return any that come into his possession, Ahto is not incapable of generosity. For example, once when a shepherd lad was whittling a stick on the bank of a river, he dropped his knife into the stream. Ahto, as in the fable, "Mercury and the Woodman," moved by the tears of the unfortunate lad, swam to the scene, dived to the bottom, brought up a knife of gold, and gave it to the young shepherd. Innocent and honest, the herd-boy said the knife was not his. Then Ahto dived again, and brought up a knife of silver, which he gave to the lad, but this in turn was not accepted. Thereupon the Wave-host dived again, and the third time brought the right knife to the boy who gladly recognized his own, and received it with gratitude. To the shepherd-lad Ahto gave the three knives as a reward for his honesty. A general term for the other water-hosts living not only in the sea, but also in the rivers, lakes, cataracts, and fountains, is Ahtolaiset (inhabitants of Ahtola), "Water-people," "People of the Foam and Billow," "Wellamo's Eternal People." Of these, some have specific names; as Allotar (wave-goddess), Koskenneiti (cataract-maiden), Melatar (goddess of the helm), and in The Kalevala these are sometimes personally invoked. Of these minor deities, Pikku Mies (the Pigmy) is the most noteworthy. Once when the far-outspreading branches of the primitive oak-tree shut out the light of the sun from Northland, Pikku Mies, moved by the entreaties of Wainamoinen, emerged from the sea in a suit of copper, with a copper hatchet in his belt, quickly grew from a pigmy to a gigantic hero, and felled the mighty oak with the third stroke of his axe. In general the water-deities are helpful and full of kindness; some, however, as Wetehilien and Iku-Turso, find their greatest pleasure in annoying and destroying their fellow-beings. Originally the Finlanders regarded the earth as a godlike existence with personal powers, and represented as a beneficent mother bestowing peace and plenty on all her worthy worshipers. In evidence of this we find the names, Maa-emæ (mother-earth), and Maan-emo (mother of the earth), given to the Finnish Demeter. She is always represented as a goddess of great powers, and, after suitable invocation, is ever willing and able to help her helpless sufferers. She is according to some mythologists espoused to Ukko, who bestows upon her children the blessings of sunshine and rain, as Gé is wedded to Ouranos, Jordh to Odhin, and Papa to Rangi. <strong>...</strong></p>Voss Johann - Black Edelweissurn:md5:78766f80e468b5ed662d9199f98673662012-12-26T13:25:00+00:002012-12-26T13:26:23+00:00balderVoss JohannBolchevikEuropeFinlandFranceNorwayRussiaSecond World WarThird ReichUnited StatesWaffen SS <p><img src="https://balderexlibris.com/public/img/.Voss_Johann_-_Black_Edelweiss_s.jpg" alt="" /><br />
Author : <strong>Voss Johann</strong><br />
Title : <strong>Black Edelweiss A memoir of combat and conscience by a soldier of the Waffen-SS</strong><br />
Year : 2002<br />
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Link download : <a href="https://balderexlibris.com/public/ebook/Voss_Johann_-_Black_Edelweiss.zip">Voss_Johann_-_Black_Edelweiss.zip</a><br />
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This book was conceived and for the most part written a long time ago. I was then a prisoner of the US Army from March 1945 to December 1946. The idea of editing and publishing the manuscript had never crossed my mind in the following decades. The war and what followed were a closed chapter. The subject surfaced only when President Reagan and Chancellor Kohl visited the German military cemetery in Bitburg, Germany, in 1985. This visit raised worldwide protests, namely because some young Waffen-SS soldiers were buried there. Including these soldiers in the memorial ceremony was widely regarded as an outrageous affair. Since then the indiscriminate damnation of Waffen-SS soldiers has become even more pervasive and intransigent. Apparently, in the sixty years since those soldiers fell in battle, the rubble, which the collapsing Reich heaped upon the course of their short lives, was not removed. The book is a personal account of my war years, first at school and then with the Waffen-SS, which I joined early in 1943 at the age of seventeen. I saw combat with the 11 th Gebirgsjiiger (Mountain Infantry) Regiment for a year and a half, mainly in the far north and later at the western frontier of the Reich. For all the differences in theaters of war, troops, and personal backgrounds, however, I think that this book is also about the volunteers of my age group in general; about their thinking and feeling; about their faith and their distress; and about their endeavors to live up to their ideals, even when hope was lost. My regiment was part of the 6th SS-Gebirgsdivision (Mountain Division) Nord, which fought from the summer of 1941 until September 1944 in the wilderness of the North Karelian front, near the Arctic Circle. The division belonged to the German 20th Gebirgsarmee (Mountain Army), which defended the northern half of the Finnish-German front, a line stretching some 900 miles from the Arctic Sea down to the Gulf of Finland. When Finland quit the war in September 1944 and the 20th Army had to leave the country, the Nord became the rear guard of the southern Corps and fought its way along the Finnish-Swedish border up to northern Norway. In the bitter cold and darkness of the Arctic winter, my regiment marched down the Norwegian coast until it reached the railway at Mo i Rana, ending a trek of some 1,000 miles. Rushed to Oslo by train, and after a few days rest in Denmark, we moved to the Western front, where the Nord participated in Operation NORDWIND in early January 1945, a bloody clash with the US Seventh Army in the snow-covered hills of the Lower Vosges. In the battles and the war of attrition that followed, the frontline units of the Nord were destroyed bit by bit. When the front reached the Rhine in March 1945, only remnants of the division remained. The rest was annihilated in the hills northeast of Frankfurt on 3 April, just after Easter. I had no intention of writing military history, a field in which I am no expert. Instead, I have chronicled combat the way I saw it, from the perspective of an average soldier who, more often than not, lacked an overview of the general situation, but who was intimately familiar with life (and death) in the foxholes. What I wanted to do was to portray these young volunteers under arduous physical and mental conditions and to show how they reacted. Likewise, the characters of my story are real, to include those in my family as well as in my unit, but I have changed their names. They stand for a European youth who, at that time, saw themselves actively united in an effort to resolve a secular conflict between the Occident and Bolshevism. Since that time I have enjoyed a rich professional life as a corporate lawyer with various international ties. My desire to understand the historical, political, and moral aspects of World War II has always been there, however, resulting in my reading of a wealth of material and then grappling with its inherent drawbacks and inconsistencies. I chose not to follow the advice of some, to rewrite the prisoner's manuscript from the perspective of a man of my age. Such a balanced view of the past, based on so many decades of experience, traveling, and reading, in particular about the crimes committed behind the frontlines in the East, seemed inappropriate for the voices of those combat soldiers who did not live to mature and grow, but instead had to die young in their limited perception of the world. The same notion applies to those who survived and found themselves, at that age, indicted and convicted as members of a criminal organization. My generation's task was to clear away the ruins of the war and to rebuild our country. As I said before, however, there is still much rubble left. If this book would uncover a small part of that long-hidden ground, I would have done my part for my comrades. Johann Voss. <strong>...</strong></p>