Paganism Explained, Part V: Ásgarðr, Vanaheimr & The Nine Worlds of Hel

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If you have not read The Secret of the She-Bear by Marie Cachet or the other parts of Paganism Explained, before you read this booklet, I advice you to do so first. I am convinced that any misunderstandings that you may have will be removed if you do.

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Varg Vikernes, 22nd of July, 2020

Paganism Explained

Part V:

Ásgarðr, Vanaheimr & the Nine Worlds of Hel

By Varg Vikernes & Marie Cachet

® & © 2019 Marie Cachet

All Rights Reserved

Table of Contents

3 Rune Lore

5 Reincarnation

6 The Sacred

7 Divine Power

11 About Patterns in our Rune Lore

15 Ásgarðr

20 Vanaheimr

23 The Æsir-Vanir War

30 The Nine Worlds of Hel

34 Hel

36 The Seventh Father in the House

42 Butter-Goat

57 Sources for this book

Rune Lore

We tend to differentiate between myths and fairy tales, as if they are two completely different things altogether. The myths deal with the gods and their world in a poetic language, and the fairy tales seem to deal with ordinary people and their world with prose. As we have showed you before, in ‘Paganism Explained’ part 2 and 3, they contain the exact same riddles and secrets.

The myths explain reincarnation from a religious perspective, whilst the fairy tales explain the same from an older traditional perspective. The myths are younger than the fairy tales and came with religion (which in term came with agriculture, in the Neolithics).

As explained in ‘Sorcery and Religion in Ancient Scandinavia’ the animist tradition co-existed with the religious tradition. The latter never replaced the former. More than anything, the religion just supplemented the old tradition. It was still the same, only with some things changed, like anthropomorphised spirits. Then when Christianity arrived, a religion from the Hebrew desert, it crashed and clashed first and foremost with the Pagan religion, because this was it’s direct competitor, and not as much with the older Pagan tradition.

Because of that, the fairy tales managed to better fly under the Christian radar, so to speak, and survived to a much larger extent than the myths did.

We still have both myths and fairy tales, and even though they are slightly different from each other in format and style, we recognize the same patterns in them, and can tell that they tell the same story and in essence are the same. Together they make up our mythology. Our Rune Lore.

Reincarnation

As we have already showed you in this series of booklets, our myths and fairy tales tend to deal with one single topic: reincarnation. They describe it with much the same metaphors, but this way or that way, with focus on this or that. But they describe the same; the reincarnation.

The question then arises: “Why so many myths about the same?”

The purpose of the myth was to give the child an opportunity to understand it. If he did not, he would later on be told another myth, and then another myth, etc., until he would be able to see the pattern, and when he did, he would understand them all at once.

In order to do so, in order to achieve this, they made many myths about the same, many fairy tales about the same.

Therefore, when we explain these myths and fairy tales today, we repeat ourselves. We end up telling you about reincarnation, over and over again. Because that is the purpose of the Rune Lore (myths and the fairy tales); to tell you about reincarnation, its purpose, its function, its meaning. Its significance to us all.

The Sacred

You can treat amnesia in a patient today by showing him items that meant something to him before the amnesia, by having people he cared about talk to him and by bringing him to locations that he was emotionally connected to somehow. Likewise, you can enter the burial mound of your forebears and see the items they were buried with, touch and feel them, you can expose yourself to situations that your forebears were in and you can go to places where they lived or that were important to them emotionally.

Therefore we have sacred object, like Yule trees and Yule decorations. Therefore we have high festivals and rituals. Therefore we have temples. To lift the amnesia of death.

Therefore we have all these myths and fairy tales about reincarnation. They are instructions on how to reincarnate.

Divine Power

Many think reincarnation gives you the ability to literally remember previous lives. Your name, profession, events, loved ones, address, cause of death etc., and tend to ask the question: “Who were you in your previous life?”

Now, I don’t rule out concrete memories from previous lives, but I don’t think this is the purpose of reincarnation or the purpose of learning about it.

You don’t even remember everything from your own life. Not from your childhood, not from last year, not from a week ago, not from yesterday, and some times in relation to some things not even from earlier the same day. Memory has a purpose, and although we don’t actually understand everything surrounding this today, we must relate to the fact that we don’t remember everything. We easily and often fast slip into forgetfulness. Only a reminder will bring back the forgotten memories.

But what if you in an instant remembered all the joys and victories of your life; would it not lift your spirit if you did? There and then, light up and banish all darkness and shadows from your mind?

If you lived with this uplifting sensation permanently burnt into your mind and marrow, would it not make you a braver, saner, kinder, safer and in short a better person?

…and there you have it: the purpose of reincarnation and of spending so much time and energy on it.

The sum of all these joys and victories of all your forebears, every single one of them contributing to it more or less, is what our forebears called Hamingja (“walking in shapes”). This is what walks in shapes, follows your kin through the ages and gives you good luck in life.

But is luck even real?

The Norwegian term for luck: hell means “whole”, “healthy”, “unharmed”, but derives from Norse heill, proto-Nordic *hailagaR, from PIE *kolio, from the root *kel-, meaning “to conceal”, “to cover”.

Perhaps interestingly, it derives from the same PIE root as the -höll in Valhöll derives from, the same as the deity name Hel derives from.

You could say that luck covers and conceals you from the darkness of this world, and keeps you whole, in good health and unharmed.

In Roman mythology luck is personified in Fortuna, the goddess of good fortune. Her festival was on Midsummer Day, and she corresponds to our Freyja.

But is luck real? I think so yes. I can probably not prove it, but experience tells me that I am right. I leave it you to decide whether or not you believe in it too.

In relation to our Rune Lore whether or not we believe luck is real is not relevant: Those who made the myths and fairy tales did believe it was real, so we need to read/hear the myths with that in mind.

About Patterns in our Rune Lore

When the Christians in Scandinavia first started to talk about our myths, in the 19^th century, they tried to either belittle the Native European myths, or they tried to Christianize them. They were taught that for a mythology to be worth anything it needed to contain a creation, an Armageddon and of course morality. So even though none of this existed in the Scandinavian mythology, they tried to find it and interpreted everything in light of this. Or rather, in this pitch black darkness…

Fumbling about in this Judeo-Christian shadow, they failed to see the real meaning.

What we can tell from our Rune Lore, from our myths and fairy tales, is that not only is there no ‘morality’ in them, but the lack of morality is used as a means for an end. The children were, as I have already told you, meant to understand these runes. When they did not, they were told more fairy tales or more myths. Again: because they were meant to understand them. They would if they discovered a pattern.

Let me give you an example.

E. g. the protagonist in the Scandinavian fairy tale about Askeladden who enters an eating contest with a troll. He initially enters the forest of a troll to cut wood and is caught stealing. Yes, he trespasses on somebody else’s property in order to steal from him. When caught he tricks the troll into stabbing itself to death, by cutting its own stomach open. He then proceeds to steal all the troll’s gold and silver – and leaves the rightful owner of both the forest and the precious metals to bleed to death in his own home.

The protagonist is not acting according to normally accepted behaviour. This is a pattern found in all our myths and fairy tales.

So when you understand this, you will realize that the myth or fairy tale has another meaning and purpose. And that is a means used to help the child find that real meaning and purpose.

Morals are not found in mythology, but in our Native European instincts. You don’t need to learn it, and if you fail to behave morally, Mother Nature effectively removed you from procreation. Also, the tribe would react more directly to your immorality, first with banishment for some time, usually a year and a day, and then if you still failed to behave (after you returned home), they would remove you permanently.

Another means used for the same purpose is the use of impossibilities. What described in the myths and fairy tales is impossible in real life. A female troll carrying her head under her arm? Eight legged horses that can fly through the air? Gods that change into birds or flies? Wagons pulled by goats flying through the air? Come on! Anyone with the most basic understanding of reality, even a child, can tell that this is impossible!

No, they did not believe in these things in the past. They knew perfectly well that this was impossible.

…and when you know that, you can find the real meaning instead. Basic deduction. You strip all other possibilities, you end up with only one possible solution. You have to find it, in the end.

If you still don’t find it after all those chances and all that help?

Vituð ér enn, eða hvat? (“Do you still don’t know enough [to find the meaning] or what?”

Sigh.

Ásgarðr

Before we start talking about Ásgarðr and the other divine realms I will ask you to unlearn everything you thought you knew about this topic. Ignore it all. Whatever you heard or read in a book or online, forget it. Instead assume that you know nothing and then we together will look at what the original sources actually say. Not what Christian scholars claim the sources tell us, but straight forward: what do they actually and in themselves tell us?

If you continue reading assuming you already know what Ásgarðr is, you will probably not be able to learn much. To fill your head with the truth, it cannot be half-filled with lies already. Pour out the lies first.

Ignorance is not the worst. The worst is to think you know when you don’t. So let us start from scratch.

We will start with the Norse and the Etymological dictionary, to find out what Ásgarðr is.

The term áss (plural æsir, feminine ásynja) is normally understood as a Norse term for ‘god’. But the term derives from younger proto-Nordic ans, from older proto-Nordic ansuR, from proto-Germanic ansuz, from the proto-Indo-European root *ans-/*and-, meaning simply ‘breath’. So it doesn’t actually mean ‘god’. It means ‘breath’, just like the Latin term spiritus does. We are just told by the scholars that it means ‘god’, because the Æsir are understood as ‘gods’.

Garðr means ‘yard’, ‘farm’ or ‘world/home’.

So although we have it presented to us as “the world of the gods”, it actually means “the world of those with a breath”. And who has a breath? Yes, the living. It is not some fancy world in the sky, but the world of the living. Ásgarðr is our world, that we live and breathe in.

We learn from Hymiskviða that:

7.

Fóru drjúgum

dag þann fram

Ásgarði frá,

unz til Egils kvámu;

hirði hann hafra

horngöfgasta;

hurfu at höllu,

er Hymir átti.

7.

Far they travelled

that day

from Ásgarðr

to Egill they came.

He housed he-goats

with beautiful horns;

they went

to Hymir’s hall.

What this says is not that the gods travelled somewhere in space or from some divine realm, but that they… died. They left the world of the living (those with a breath), so they pretty much had to die. No breath, no human life. Simple. When we know what Ásgarðr really is, it cannot be misunderstood… in theory.

Hymir is also known as Ægir (‘sea’) and in mythology ‘the sea’ is always a metaphor for the amniotic fluid. You don’t believe me? Ok. You will see later that I am right.

Hymir is a word game with Ymir, which means “the twin”, and as explained in ‘Paganism Explained Part III’ and in ‘The Secret of the She-Bear’, the twin is the placenta-ancestor. The giant/dragon that has to be slain, when you are born; you cut its neck, the umbilical cord, and the placenta dies. The monster’s head is cut off.

The he-goats with golden horns are mentioned because they are instrumental to the quest. The Æsir are there to get a new cauldron for themselves. A new womb that can bring them back to live. They travel to Hymir because he has such a cauldron, but also the very important he-goats with golden horns in his hall. The he-goats are the absolutely necessary adrenaline, Cernunnos/Loki/Pan, as talked about in ‘Paganism Explained Part III’.

The other myths where Ásgarðr is (briefly) mentioned talk about Ásgarðr in the same sense: it’s a place the Æsir travel to (from Hel or Jötunnheimr) or from (to go to Hel or Jötunnheimr).

So Ásgarðr is not some “Heavenly realm” in the sky, as proposed by the Christian scholars. It is our own world; the world of those with a breath.

As for the divine homes found inside Ásgarðr, Valhöll is thoroughly described in Paganism Explained IV. What the other homes are were explained in the book ‘Sorcery and Religion in Ancient Scandinavia’ and will be briefly repeated later in this booklet.

Vanaheimr

Then you have that other world of deities mentioned in the Scandinavian mythology, Vanaheimr, where – according to modern scholars – another race of gods lived; the Vanir.

The Vanir are the twins Freyr and Freyja, and their father Njörðr.

But let us first dissect the term Vanaheimr. Vanir is a plural form of masculine vanr, meaning ‘water’. The feminine form of the term is dís (pluralis dísir), meaning ‘woman’. The latter is also related to the term dýs, meaning ‘small burial mound’.

Heimr means simply ‘home’. So Vanaheimr is ‘the home of water’, related to women and ‘small burial mounds’. Ok.

With all of that in mind, one can easily think of water as amniotic fluid, found in women, when they are pregnant and have a belly looking like a small burial mound. Let us wait a bit with that though.

What about the Vanir/Dísir living there? Who and what are they?

Let us take Freyja first. A deity linked to the Moon and the burial mound, the most beautiful of all the goddesses and the one all the ettins want. Her name means ‘seed’, and the Moon is an obvious metaphor for eggs. So that’s real easy: Freyja is the egg in the woman.

The ettins trying to kidnap her is the endometrium, a carpet of crystallized blood, catching the egg in the womb of the woman. They are ‘frost ettins’ because the blood is crystallized. If the egg is not fertilized they catch and wash the egg out from the womb of the woman – in form of fire ettins ([not crystallized] menstrual blood).

….and yes, this is Jötunnheimr (‘home of the ettins’). One of the places the deities travel to or from.

Her twin brother is Freyr, whose name also means ‘seed’, and yes, this is the spermatozoid fertilizing the egg. We have it explained rather clearly in Skírnismál where Freyr sends his servant, Skírnir (‘shining one’), equipped with Freyr’s sword (his manhood), down to Gerð (‘belt’, ‘equipment’), to propose to her from him. We here see Freyja as Gerð, and yes, she is found in the ‘belt’ area of the woman. She rejects him, but finally accepts when threatened with a magic wand. If she does not accept, she will be washed out with the menstrual blood, by the ettins – as an unfertilized egg.

When Gerð accepts Freyr, he still has to wait for her to marry him for a few days. Perhaps because it takes some time for the spermatozoid to attach itself to the egg.

Their father, Njörðr, is the deity of the fertile sea, the amniotic fluid, where the fertilized egg grows into a human being. His ship is the placenta, that they ride in the ‘sea’.

So whilst Ásgarðr is the world of the living, Vanaheimr is the womb of the woman, when she is pregnant.

The Æsir-Vanir War

Now that we understand that Ásgarðr is the world of the living and Vanaheimr is the womb of the woman, then how can we explain the mythic war between the Æsir and the Vanir?

What we have commonly learnt, from scholars, is that this describes a meeting of different races of gods, and that they entered a multicultural mode and ended up in a harmonious race-mixed society. Or we have learnt that this describes how a feminine fertility cult in the Germanic area was invaded by a more aggressive and manly warrior cult, and of that this is supported by the Indo-European invasion hypothesis. Or the other way around, that this supports this hypothesis.

The first of these hypotheses is just a wild speculation intended to support (and motivated by) modern anti-European lie-propaganda. There is no evidence whatsoever to support this hypothesis. On the contrary; we see a continuous tradition in the Germanic area from the Stone Age.

The same fact disproves the Indo-European hypothesis, as this too suggests that some sort of different cult came to the Germanic area and either replaced their tradition or at least dramatically changed it. No such replacement or change has occurred. The only change we see is that I already spoke of above with the introduction of agriculture, in the Neolithic Age, several thousand years before any Indo-Europeans arrived in Scandinavia (according to scholars). Even in the Neolithic Age nothing was really changed, save the anthropomorphising of spirits. This was only an addition, and a continuation of the same.

So the Indo-European hypothesis too is simply not true.

Further, I am rather surprised by the lack of reasoning in the scholars who propose this, as the war between the Æsir and Vanir ends in a tie, because none of them are strong enough to win. Why would a manly warrior cult not be strong enough to win over a feminine fertility cult?! Knowing that the Æsir are numerically vastly superior to the Vanir makes this even more absurd. This makes no sense.

Their motivation for claiming this has nothing to do with the evidence provided to them. This is just what some of them want to be true, because they need support for their horribly lacking “Indo-European invasion” hypothesis.

So I will adamantly claim that both the above mentioned hypothesis are wrong and disproven.

Then we move on to the next stage, and where we can explain what the Æsir-Vanir war was all about.

Let me first remind you about what happened in that war:

Óðinn led an army of Æsir to attack the Vanir, and initiated the battle by casting his spear upon the enemies, but the Vanir were well prepared for an attack. None of them achieved victory, so they agreed to establish a truce and exchange hostages. The Vanir sent the wealthy Njörðr to the Æsir, and the Æsir sent the large and handsome Hønir and the wise Mímir to the Vanir.

The Vanir made Hønir their chieftain, but unless Mímir was there with him, he was rather useless, and only said; “let somebody else decide.” The Vanir felt cheated. They seized Mímir, cut his head off and sent it to Ásgarðr. Óðinn took Mímir’s head, embalmed it with herbs and cast spells on it, which gave it the power to speak and tell him secrets.

He then declared the Vanir gods, just like the Æsir.

The ‘battle’ started when Óðinn threw his spear. From ‘Paganism Explained Part IV’ you could learn that his spear is a metaphor for the umbilical cord. There is no ‘war’ in other words. It’s just an army of spermatozoids entering Vanaheimr, fertilizing an egg. Thus the ‘spear’ is attached. When the egg is fertilized, naturally a sea of amniotic fluid (Njörðr) is created by the mother, and the baby (Hønir) and it’s twin, the placenta (Mímir), enter Vanaheimr.

Before we continue, let us examine the names, and also remember that Hønir and Mímir are also known as Víli and Véi respectively, the brothers of Óðinn.

Hønir means “give sign”.

Vílir means “will”.

Mímir means “reminiscence”.

Véi means “sacred”.

The rather simple-minded baby does indeed ‘give sign’ when it wills, when it is ready to be born; it knocks it’s head on the cervix of the mother, to signal that it is ready to be born. There is little more to say about that.

But the case of Mímir is much more complex. Let me explain.

As said before, in this series, and as explained in ‘The Secret of the She-Bear’, the placenta is the sum of the forebears, or rather all the forebears at once. It transfers memories (‘reminiscence’) of previous lives via the umbilical cord, the well of Mímir, to the fetus, to Hønir. It educates the child even before it is born. When the Vanir cuts his head off, it means simply that the child is born, and naturally the umbilical cord is cut. The head of Mímir too is sent back to Ásgarðr, the world of the living.

Interestingly though, Óðinn preserves this sacred head, the placenta, to learn from it. And yes, you can learn a lot from studying the placenta. Unfortunately this is an art that was lost to us, during and after the Renaissance, when the Judeo-Christians persecuted and murdered our midwives (whom they called “witches”).

The midwives, known from mythology as the Norns, studied the placenta, and could tell from it’s shape, size and other properties about the fate of the person it had ‘educated’ in a womb. Funnily enough, modern science has begun to re-discover this lost art, and recognizes today that you can estimate risks for future medical problems in a child by studying his placenta.

The mythic ‘war’ between the Æsir and the Vanir is the process of impregnation, pregnancy and also birth. There you go.

The Nine Worlds of Hel

There is a common misconception that Ásgarðr, Vanaheimr and other worlds too are names for the different nine worlds, but this is not true. The nine worlds are mentioned in Völuspá, but they are not named. So regardless of what some people claim about this, we simply don’t know their names. In fact, from what we know, they don’t have any names.

2.

Ek man jötna

ár of borna,

þá er forðum mik

fædda höfðu;

níu man ek heima,

níu íviðjur,

mjötvið mæran

fyr mold neðan.

2.

I remember ettins,

age old,

who fed me

ages ago,

nine worlds I remember,

nine in-woods,

famous destiny-tree

below the earth.

As I explained in ‘Sorcery and Religion in Ancient Scandinavia’, a divine home, a world does not need to be a geographical location, but can perfectly well be a time period. Like a month. Every month of the ancient Scandinavian calendar was named as one of the homes of the deities. There are 13 of them, each with 4 weeks, making up 364 days, and then we have New Year’s Day in addition to that, which lasts for 2 days every leap year. And yes, this was not their only calendar. They also had a 12 month solar calendar and they used both.

Now, let us return to the second stanza of Völuspá. Knowing that a world can be a month will allow us to understand what the stanza tells us:

The child remembers nine worlds, that is months, in the womb of the mother, as it developed and grew (built nine in-woods) whilst hanging in the famous world tree, as described in ‘Paganism Explained Part IV’, in the womb (below the earth). These nine months can be any of the months of the calendar, as women don’t all become pregnant at the same time, so you cannot name them in a myth.

This explains why age old ettins fed her. The placenta is a monster to the mother of the child, feeding on her, so that it can feed the child. Since it is also the sum of your forebears, it is indeed age-old.

The nine worlds are also mentioned in Vafþruðnismál:

43.

Frá jötna rúnum

ok allra goða

ek kann segja satt,

því at hvern hef ek

heim of komit;

níu kom ek heima

fyr niflhel neðan;

hinig deyja ór helju halir.

43.

From the secrets of the ettins

and all gods

I can tell,

because I have been

in all worlds;

in nine worlds I came,

below the hidden fog,

here comes the dead from the hidden halls.

Yes, he knows the secrets, because he has been educated for nine months in the womb of the mother, by Mímir, the placenta. It reminded him of all his previous lives.

As he is born, the dead come, the forebears, from the hidden halls. They are in him. They are him. He has become them. See ‘Paganism Explained Part IV’.

No, the nine worlds are not named. They don’t need to be.

Hel

Hel? You see no mention of it here. You want me to talk about Hel too, whilst we are on the subject of worlds in Scandinavian mythology? Okay, I will.

Hel derives from a PIE root *cel-/*kel-, that means ‘conceal’ or ‘hidden’. The term ‘hall’ too derives from this; it conceals/hides what is inside. Again we have a reference to the womb of the mother, a hidden world – from whence all the dead come. When they are re-born in you.

hinig deyja ór helju halir.

(“here comes the dead from the hidden halls.”)

After nine months, that is…

In ‘Paganism Explained Part IV’ I show you how Valhöll too is a name for the womb, and it is tempting to suggest that all references to ‘hall’ in the mythology is a reference to the womb of the mother.

Note that the burial mound is a symbolic womb of the mother, a symbolic Hel, and that when the dead are laid to rest there, they are because they are assumed to return to life. But only the honourable were buried that way. The men who had won good Hamingja in life.

Others were not buried like that, because they were not deemed worthy of a return to life, or at least they were not promoted to be chosen for rebirth like that. Some, those they deemed to be “degenerates”, where according to Cornelius Tacitus in his ‘Germania’ instead executed and thrown into bogs, where “nothing” grows and where nothing can be easily recovered. They wanted to get rid of them and also to make sure they never returned to life.

In this we see a type of natural morality. They had a strong desire to promote the honurable and remove the degenerate. The execution of the degenerate was not a punishment as such, but simply a way to do what is right; get rid of it.

And speaking of the mysterious Hel, we should continue on that track, and enter the mysterious realm of fairy tales. Let’s explain a fairy tale here and now!

The Seventh Father in the House

Once upon a time a man was travelling. After long he came to a big and beautiful farm, with a mansion so magnificent it could well have been a small castle. “It will be nice to get some rest here”, he said to himself when he had come inside the gate in the surrounding fence. Close by an old man with gray beard and hair was chopping wood.

“Good evening, father”, the traveller said, “can I stay in your house tonight?”

“I am not the father in the house”, the old man said, “go inside to the kitchen, and talk to my father!”

The traveller went inside to the kitchen, and there he met a man even older, sitting on his knees in front of the fire place, blowing on the heat (fire-place).

“Good evening, father, can I stay in your house tonight?” the traveller said.

“I am not the father in the house”, the old man said, “go inside and talk to my father, he sits by the table in the living room!”

The traveller went to the living room and spoke to the man sitting at the table. He was much older than both the others, and he sat there, shivering and shaking, his teeth chattering, and was reading in a large book, almost like a little child.

“Good evening, father, can I stay in your house tonight?” the traveller said.

“I am not the father in the house”, the old man said, “go and talk to my father, he sits inside the bench!” said the man who sat there, shivering and shaking, with teeth chattering.

The traveller then went to the man who sat inside the bench, who was about to prepare tobacco for his pipe, but he was so huddled up and his hands shook so much that he had problems holding on to the pipe.

“Good evening, father”, the traveller said again. “Can I stay in your house tonight?”

“I am not the father in the house”, the old huddled up guy said, “go and talk to my father, he lies in the bed!”

The traveller went to the bed, and there he found an old, old man, whose only signs of life were a pair of big eyes.

“Good evening, father, can I stay in your house tonight?” the traveller said.

“I am not the father in the house”, the old man with the big eyes said, “go and talk to my father, he lies in the crib!”

Yes, the traveller went to the crib, and there he found an exceedingly old man, so huddled up that he was no bigger than an infant, and he could not detect any life in him, other than some sounds coming from his throat every now and then.

“Good evening, father, can I stay in your house tonight?” the traveller said.

A long time passed before he received an answer, and even longer it took for him to finish his answer, but he said like the others, that he was not the father, “but talk to my father, he hangs in the horn on the wall.”

The traveller stared up at the wall, and finally he spotted the horn, but when he looked at the man hanging in it, it was not much more to look at than a white spot resembling a human face.

He then became so afraid that he screamed out: “Good evening, father, can I stay in your house tonight?”

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