The Ultimate Vampire Resource and Directory

1.

At every door-way,

ere one enters,

one should spy round,

one should pry round

for uncertain is the witting

that there be no foeman sitting,

within, before one on the floor



2.

Hail, ye Givers! a guest is come;

say! where shall he sit within?

Much pressed is he who fain on the hearth

would seek for warmth and weal.



3.

He hath need of fire, who now is come,

numbed with cold to the knee;

food and clothing the wanderer craves

who has fared o'er the rimy fell.



4.

He craves for water, who comes for refreshment,

drying and friendly bidding,

marks of good will, fair fame if 'tis won,

and welcome once and again.



5.

He hath need of his wits who wanders wide,

aught simple will serve at home;

but a gazing-stock is the fool who sits

mid the wise, and nothing knows.



6.

Let no man glory in the greatness of his mind,

but rather keep watch o'er his wits.

Cautious and silent let him enter a dwelling;

to the heedful comes seldom harm,

for none can find a more faithful friend

than the wealth of mother wit.



7.

Let the wary stranger who seeks refreshment

keep silent with sharpened hearing;

with his ears let him listen, and look with his eyes;

thus each wise man spies out the way.



8.

Happy is he who wins for himself

fair fame and kindly words;

but uneasy is that which a man doth own

while it lies in another's breast.



9.

Happy is he who hath in himself

praise and wisdom in life;

for oft doth a man ill counsel get

when 'tis born in another's breast.



10.

A better burden can no man bear

on the way than his mother wit;

'tis the refuge of the poor, and richer it seems

than wealth in a world untried.



11.

A better burden can no man bear

on the way than his mother wit:

and no worse provision can he carry with him

than too deep a draught of ale.



12.

Less good than they say for the sons of men

is the drinking oft of ale:

for the more they drink, the less can they think

and keep a watch o'er their wits.



13.

A bird of Unmindfulness flutters o'er ale feasts,

wiling away men's wits:

with the feathers of that fowl I was fettered once

in the garths of Gunnlos below.



14.

Drunk was I then, I was over drunk

in that crafty Jötun's court.

But best is an ale feast when man is able

to call back his wits at once.



15.

Silent and thoughtful and bold in strife

the prince's bairn should be.

Joyous and generous let each man show him

until he shall suffer death.



16.

A coward believes he will ever live

if he keep him safe from strife:

but old age leaves him not long in peace

though spears may spare his life.



17.

A fool will gape when he goes to a friend,

and mumble only, or mope;

but pass him the ale cup and all in a moment

the mind of that man is shown.



18.

He knows alone who has wandered wide,

and far has fared on the way,

what manner of mind a man doth own

who is wise of head and heart.



19.

Keep not the mead cup but drink thy measure;

speak needful words or none:

none shall upbraid thee for lack of breeding

if soon thou seek'st thy rest.



20.

A greedy man, if he be not mindful,

eats to his own life's hurt:

oft the belly of the fool will bring him to scorn

when he seeks the circle of the wise.



21.

Herds know the hour of their going home

and turn them again from the grass;

but never is found a foolish man

who knows the measure of his maw.



22.

The miserable man and evil minded

makes of all things mockery,

and knows not that which he best should know,

that he is not free from faults.



23.

The unwise man is awake all night,

and ponders everything over;

when morning comes he is weary in mind,

and all is a burden as ever.



24.

The unwise man weens all who smile

and flatter him are his friends,

nor notes how oft they speak him ill

when he sits in the circle of the wise.



25.

The unwise man weens all who smile

and flatter him are his friends;

but when he shall come into court he shall find

there are few to defend his cause.



26.

The unwise man thinks all to know,

while he sits in a sheltered nook;

but he knows not one thing, what he shall answer,

if men shall put him to proof.



27.

For the unwise man 'tis best to be mute

when he come amid the crowd,

for none is aware of his lack of wit

if he wastes not too many words;

for he who lacks wit shall never learn

though his words flow ne'er so fast.



28.

Wise he is deemed who can question well,

and also answer back:

the sons of men can no secret make

of the tidings told in their midst.



29.

Too many unstable words are spoken

by him who ne'er holds his peace;

the hasty tongue sings its own mishap

if it be not bridled in.



30.

Let no man be held as a laughing-stock,

though he come as guest for a meal:

wise enough seem many while they sit dry-skinned

and are not put to proof.



31.

A guest thinks him witty who mocks at a guest

and runs from his wrath away;

but none can be sure who jests at a meal

that he makes not fun among foes.



32.

Oft, though their hearts lean towards one another,

friends are divided at table;

ever the source of strife 'twill be,

that guest will anger guest.



33.

A man should take always his meals betimes

unless he visit a friend,

or he sits and mopes, and half famished seems,

and can ask or answer nought.



34.

Long is the round to a false friend leading,

e'en if he dwell on the way:

but though far off fared, to a faithful friend

straight are the roads and short.



35.

A guest must depart again on his way,

nor stay in the same place ever;

if he bide too long on another's bench

the loved one soon becomes loathed.



36.

One's own house is best, though small it may be;

each man is master at home;

though he have but two goats and a bark-thatched hut

'tis better than craving a boon.



37.

One's own house is best, though small it may be,

each man is master at home;

with a bleeding heart will he beg, who must,

his meat at every meal.



38.

Let a man never stir on his road a step

without his weapons of war;

for unsure is the knowing when need shall arise

of a spear on the way without.



39.

I found none so noble or free with his food,

who was not gladdened with a gift,

nor one who gave of his gifts such store

but he loved reward, could he win it.



40.

Let no man stint him and suffer need

of the wealth he has won in life;

oft is saved for a foe what was meant for a friend,

and much goes worse than one weens.



41.

With raiment and arms shall friends gladden each other,

so has one proved oneself;

for friends last longest, if fate be fair

who give and give again.



42.

To his friend a man should bear him as friend,

and gift for gift bestow,

laughter for laughter let him exchange,

but leasing pay for a lie.



43.

To his friend a man should bear him as friend,

to him and a friend of his;

but let him beware that he be not the friend

of one who is friend to his foe.



44.

Hast thou a friend whom thou trustest well,

from whom thou cravest good?

Share thy mind with him, gifts exchange with him,

fare to find him oft.



45.

But hast thou one whom thou trustest ill

yet from whom thou cravest good?

Thou shalt speak him fair, but falsely think,

and leasing pay for a lie.



46.

Yet further of him whom thou trusted ill,

and whose mind thou dost misdoubt;

thou shalt laugh with him but withhold thy thought,

for gift with like gift should be paid.



47.

Young was I once, I walked alone,

and bewildered seemed in the way;

then I found me another and rich I thought me,

for man is the joy of man.



48.

Most blest is he who lives free and bold

and nurses never a grief,

for the fearful man is dismayed by aught,

and the mean one mourns over giving.



49.

My garments once I gave in the field

to two land-marks made as men;

heroes they seemed when once they were clothed;

'tis the naked who suffer shame!



50.

The pine tree wastes which is perched on the hill,

nor bark nor needles shelter it;

such is the man whom none doth love;

for what should he longer live?



51.

Fiercer than fire among ill friends

for five days love will burn;

bun anon 'tis quenched, when the sixth day comes,

and all friendship soon is spoiled.



52.

Not great things alone must one give to another,

praise oft is earned for nought;

with half a loaf and a tilted bowl

I have found me many a friend.



53.

Little the sand if little the seas,

little are minds of men,

for ne'er in the world were all equally wise,

'tis shared by the fools and the sage.



54.

Wise in measure let each man be;

but let him not wax too wise;

for never the happiest of men is he

who knows much of many things.



55.

Wise in measure should each man be;

but let him not wax too wise;

seldom a heart will sing with joy

if the owner be all too wise.



56.

Wise in measure should each man be,

but ne'er let him wax too wise:

who looks not forward to learn his fate

unburdened heart will bear.



57.

Brand kindles from brand until it be burned,

spark is kindled from spark,

man unfolds him by speech with man,

but grows over secret through silence.



58.

He must rise betimes who fain of another

or life or wealth would win;

scarce falls the prey to sleeping wolves,

or to slumberers victory in strife.



59.

He must rise betimes who hath few to serve him,

and see to his work himself;

who sleeps at morning is hindered much,

to the keen is wealth half-won.



60.

Of dry logs saved and roof-bark stored

a man can know the measure,

of fire-wood too which should last him out

quarter and half years to come.



61.

Fed and washed should one ride to court

though in garments none too new;

thou shalt not shame thee for shoes or breeks,

nor yet for a sorry steed.



62.

Like an eagle swooping over old ocean,

snatching after his prey,

so comes a man into court who finds

there are few to defend his cause.



63.

Each man who is wise and would wise be called

must ask and answer aright.

Let one know thy secret, but never a second, --

if three a thousand shall know.



64.

A wise counselled man will be mild in bearing

and use his might in measure,

lest when he come his fierce foes among

he find others fiercer than he.



65.

Each man should be watchful and wary in speech,

and slow to put faith in a friend.

for the words which one to another speaks

he may win reward of ill.



66.

At many a feast I was far too late,

and much too soon at some;

drunk was the ale or yet unserved:

never hits he the joint who is hated.



67.

Here and there to a home I had haply been asked

had I needed no meat at my meals,

or were two hams left hanging in the house of that friend

where I had partaken of one.



68.

Most dear is fire to the sons of men,

most sweet the sight of the sun;

good is health if one can but keep it,

and to live a life without shame.



69.

Not reft of all is he who is ill,

for some are blest in their bairns,

some in their kin and some in their wealth,

and some in working well.



70.

More blest are the living than the lifeless,

'tis the living who come by the cow;

I saw the hearth-fire burn in the rich man's hall

and himself lying dead at the door.



71.

The lame can ride horse, the handless drive cattle,

the deaf one can fight and prevail,

'tis happier for the blind than for him on the bale-fire,

but no man hath care for a corpse.



72.

Best have a son though he be late born

and before him the father be dead:

seldom are stones on the wayside raised

save by kinsmen to kinsmen.



73.

Two are hosts against one, the tongue is the head's bane,

'neath a rough hide a hand may be hid;

he is glad at nightfall who knows of his lodging,

short is the ship's berth,

and changeful the autumn night,

much veers the wind ere the fifth day

and blows round yet more in a month.



74.

He that learns nought will never know

how one is the fool of another,

for if one be rich another is poor

and for that should bear no blame.



75.

Cattle die and kinsmen die,

thyself too soon must die,

but one thing never, I ween, will die, --

fair fame of one who has earned.



76.

Cattle die and kinsmen die,

thyself too soon must die,

but one thing never, I ween, will die, --

the doom on each one dead.



77.

Full-stocked folds had the Fatling's sons,

who bear now a beggar's staff:

brief is wealth, as the winking of an eye,

most faithless ever of friends.



78.

If haply a fool should find for himself

wealth or a woman's love,

pride waxes in him but wisdom never

and onward he fares in his folly.



79.

All will prove true that thou askest of runes --

those that are come from the gods,

which the high Powers wrought, and which Odin painted:

then silence is surely best.

The Håvamål (the words of the high one) is almost like a Norse bible, it is what is suposed to be the wisdom of Odin. It is writen in verses (164 in all) and is sung. I will give you the first 79 verses... It is very interesting, but unfourtunatly in english i'll find the norwegian one later.

Ok for those who have read a little of my journal should have noticed my adiction for the Norse relgion/ Scandanavian 'mythologie'. Now one thing to get straight, after a man in the norse religion dies he does not automaticly go to some place called 'heaven' or some place called 'hell'. Now you can wonder where does he go ? Now some people who have a little knowledge would say the Walhalla. But it's harder that that, the Walhalla is more of a resting place somewhere where the warior can really feel at home.



You must earn your entrance to the Walhalla. It isn't like any Christian, Musulman, Jewish religion where if you sin you go to hell or if you don't do a prayer you burn in hell ect. ect. No, no. To enter the Walhalla you must fight until death, die in a battle, die protecting your country. I know now a days it's almost impossible to go to the Walhalla because of the way humains live now, no violence, no fighting *sigh*....

What is the most complex thing in a humans body ? No it isn't the heart nor the mind nor the brain. It is the soul. Souls do not die, nor they do not go to heaven or hell, souls do not get thrown away like the Christians believe !



The soul goes from birth to birth, leaving some traces of character, but no traces of past memories. To know your past life you must break the barrier, you must go into your soul and not in your heart. The heart is something that will eventualy rot away leaving no trace behind. But the soul has it's ways of losing you, your past lives are kept hidden, if you find out about them you might be shoked, that is why they are kept safe inside mans best stronghold, yes again the soul.

Bathory, Bathory... How agonising it is not to be with you anymore. She was a great person, she had a very dark aura when I was with her i could feel it, it was almost frightening. Since she was a little girl she had a fabulous taste for torture, she foud it amusing, orgasmic. Unfourtunatley, my time spent with her didn't last, she got married and i was carried away in darkness and sadness, as I remember in that past life I had died just after her learning her death, suicide...

True, this book isn't to be tooken seriously, if you do take it seriously then you should be kept aways from philosophy. Our legendary Varg Vikernes (also known under the name of Count Grishnackh) wrote this book, the Vargsmal. Even if his own philosophy has changed, it is an interesting piece of work. Varg is a real norwegian, he believes in the Norse religion and thinks like a real viking, but he was not always like this. Vargsmal describes the most known picture of him, a Fascist neo nazi. Unfourtunatley he had passed a stage nazi stage but it isn't that simple. He is not for the eradication of the jewish or the people of different skin. No his rage starts before that, his real hatred is for the christians who have moved into his beloved country, Norway.



Yes, if you want to understand Varg you must feel how he feels. You have to be alone in a forest in Norway, feel the coldness in the air the tranquility. But this no longer exists for him, the Christians have tooken away what he loved. He even has some hatred against his own anscestors who have given up the norse religion and took the Christian way of life.



Many things are to be said about this man but it would take years to tell the real truth, Varg Vikernes is a very complex man with a very particuler personality... I may try to write about it I do not know...

-Odin :



(or, depending upon the dialect Woden or Wotan) was the Father of all the Gods and men. Odhinn is pictured either wearing a winged helm or a floppy hat, and a blue-grey cloak. He can travel to any realm within the 9 Nordic worlds. His two ravens, Huginn and Munin (Thought and Memory) fly over the world daily and return to tell him everything that has happened in Midgard. He is a God of magick, wisdom, wit, and learning. He too is a psychopomp; a chooser of those slain in battle. In later times, he was associated with war and bloodshed from the Viking perspective, although in earlier times, no such association was present. If anything, the wars fought by Odhinn exist strictly upon the Mental plane of awareness; appropriate for that of such a mentally polarized God. He is both the shaper of Wyrd and the bender of Orlog; again, a task only possible through the power of Mental thought and impress. It is he who sacrifices an eye at the well of Mimir to gain inner wisdom, and later hangs himself upon the World Tree Yggdrasil to gain the knowledge and power of the Runes. All of his actions are related to knowledge, wisdom, and the dissemination of ideas and concepts to help Mankind. Because there is duality in all logic and wisdom, he is seen as being duplicitous; this is illusory and it is through his actions that the best outcomes are conceived and derived. Just as a point of curiosity: in no other pantheon is the head Deity also the God of Thought and Logic. It's interesting to note that the Norse/Teutonic peoples also set such a great importance upon brainwork and logic. The day Wednesday (Wodensdaeg) is named for him.



-Thor :



or Donnar, also known as the Thunderer, was considered to be a son of Odin by some, but among many tribes Thor actually supplanted Odin as the favorite god. He is considered to be the protector of all Midgard, and he wields the mighty hammer Mjollnir. Thor is strength personified. His battle chariot is drawn by two goats, and his hammer Mjollnir causes the lightning that flashes across the sky. Of all the deities, Thor is the most "barbarian" of the lot; rugged, powerful, and lives by his own rules, although he is faithful to the rest of the Aesir. The day Thursday (Thorsdaeg) is sacred to him.



-Freya :



is considered to be the goddess of Love and Beauty, but is also a warrior goddess and one of great wisdom and magick. She and her twin brother Freyr are of a different "race" of gods known as the Vanir. Many of the tribes venerated her higher than the Aesir, calling her "the Frowe" or "The Lady." She is known as Queen of the Valkyries, choosers of those slain in battle to bear them to Valhalla (the Norse heaven). She, therefore, is a psychopomp like Odhinn and it is said that she gets the "first pick" of the battle slain. She wears the sacred necklace Brisingamen, which she paid for by spending the night with the dwarves who wrought it from the bowels of the earth. The cat is her sacred symbol. There seems to be some confusion between herself and Fricka, Odin's wife, as they share similar functions; but Fricka seems to be strictly of the Aesir, while Freya is of the Vanic race. The day Friday (Frejyasdaeg) was named for her (some claim it was for Fricka).



-Loki :



the Trickster, challenges the structure and order of the Gods, but is necessary in bringing about needed change. He is also known as the god of Fire. Neither an Aesir or a Vanir, he is of the race of Ettins (Elementals) and thus possesses some daemonic qualities. He is both a helper and a foe of the Aesir; he gets them out of predicaments, but spawns the worst monsters ever seen on the face of the Earth: the Fenris Wolf and Jormurgandr, the Midgard Wyrm. His other children include the goddess Hel (Hella, Holle), and Sleipnir, Odin's 8-legged horse; these beings are at least benign, if not somewhat terrifying to behold.



-Skadi :



is the Goddess of Winter and of the Hunt. She is married to Njord, the gloomy Sea God, noted for his beautiful bare feet (which is how Skadi came to choose him for her mate.) Supposedly the bare foot is an ancient Norse symbol of fertility. The marriage wasn't too happy, though, because she really wanted Baldur for her husband. She is the goddess of Justice, Vengeance, and Righteous Anger, and is the deity who delivers the sentence upon Loki to be bound underground with a serpent dripping poison upon his face in payment for his crimes. Skadi's character is represented in two of Hans Christian Anderson's tales: "The Snow Queen" and "The Ice Princess."



There are many more but these are my favorite...

How come our great ancestors Bathory and Tepes haven't been reincarnated in a new fresh body ?



The reasons are simple. First of all their time was the best for them, they had the good historical background to settle in and create their terror.

Now a days because of all this scientifical-judiciary world we live in these great noble people would be considered as just simple maniacs !

They have thought about it.... They know it is better for them to keep their old legend than to start it again in this pathetic new century.

And Tepes, we haven't even found his body ! No one knows where the soul could have gone to !

I should have joined them when I had the chance but another chance was given to me, I was not clever enough this time. I shall find them again not in heven nor hell but in Wahalla !

More than anything else the historical Dracula is known for his inhuman cruelty. Impalement was Vlad III’s preferred method of torture and execution. Impalement was and is one of the most gruesome ways of dying imaginable, as it was typically slow and painful.



Vlad usually had a horse attached to each of the victim’s legs and a sharpened stake was gradually forced into the body. The end of the stake was usually oiled and care was taken that the stake not be too sharp, else the victim might die too rapidly from shock. Normally the stake was inserted into the body through the buttocks and was often forced through the body until it emerged from the mouth. However, there were many instances where victims were impaled through other body orifices or through the abdomen or chest. Infants were sometimes impaled on the stake forced through their mother’s chests. The records indicate that victims were sometimes impaled so that they hung upside down on the stake.



Vlad Tepes often had the stakes arranged in various geometric patterns. The most common pattern was a ring of concentric circles in the outskirts of a city that was his target. The height of the spear indicated the rank of the victim. The decaying corpses were often left up for months. It was once reported that an invading Turkish army turned back in fright when it encountered thousands of rotting corpses impaled on the banks of the Danube. In 1461 Mohammed II, the conqueror of Constantinople, a man not noted for his squeamishness, returned to Constantinople after being sickened by the sight of twenty thousand impaled Turkish prisoners outside of the city of Tirgoviste. This gruesome sight is remembered in history as "the Forest of the Impaled."



Thousands were often impaled at a single time. Ten thousand were impaled in the Transylvanian city of Sibiu in 1460. In 1459, on St. Bartholomew’s Day, Vlad III had thirty thousand of the merchants and boyars of the Transylvanian city of Brasov impaled. One of the most famous woodcuts of the period shows Vlad Dracula feasting amongst a forest of stakes and their grisly burdens outside Brasov while a nearby executioner cuts apart other victims.



Although impalement was Vlad Dracula’s favorite method of torture, it was by no means his only method. The list of tortures employed by this cruel prince reads like an inventory of hell’s tools: nails in heads, cutting off of limbs, blinding, strangulation, burning, cutting off of noses and ears, mutilation of sexual organs (especially in the case of women), scalping, skinning, exposure to the elements or to wild animals, and burning alive.



No one was immune to Vlad’s attentions. His victims included women and children, peasants and great lords, ambassadors from foreign powers and merchants. However, the vast majority of his victims came from the merchants and boyars of Transylvania and his own Wallachia.

Christians, Musulmans and Jewish have all destroyed what once was a great society, the scandinavian society.



People easily tend to forget what where these great tales of these great gods as Thor, Odin, Leki and others. The wars they fought between each other, those tremendous battles.



But now, people call this "mythologie" it's a disgrace !

Why should we call Christianity a religion and not a mythologie ! It has no scence at all Odin and Thor are as mighty as that so called Allah or God or Jesus !



Even so, some people used some of scandinavian's gods to be put in their novels. For example the famous Lord of the Rings. How does Lord of the rings match the forgoten gods ? Well start by that magical powerfull ring, in Scandanavia's 'mythologie' Odin had a powerfull ring the Draupnir as powerfull as that certain ring the hobbit has. Another similarity Sauron's tower, in scandanavia there was a famous tower of the gods called Hlidskjalf. And talking about Sauron, what about the eye that sees it all Odin was blind in one eye.



To conclude, Odin, Thor and the others shall never be forgoten. It is not because christians instaled themselves in Norway burned our forests, neglected our own thought, built THEIR churches and forced our anscestors to believe in their religion that our religion that our anscestors created will be forgoten