Etichette
- Arte (480)
- World Tafl Federation (328)
- Scacchi (324)
- wéiqí 围棋 - go 碁 - baduk 바둑 (275)
- Antichità (225)
- Historical Hnefatafl 7x7 (Irish Brandubh) (161)
- Shogi 将棋 (124)
- Tafl (120)
- Copenhagen Hnefatafl 11x11 (102)
- Citazioni (73)
- Tavolieri (69)
- Video (59)
- Articoli (54)
- Tablut (54)
- Brandubh 7x7 (38)
- Marco Gandolfo (34)
- Xiangqi 象棋 (22)
- Posture e gestualità (19)
- Arti Marziali (12)
- Chess Problem (6)
- Giochi di percorso (6)
- Brani musicali (3)
- Endgame study (2)
- Aikido (1)
giovedì 31 agosto 2017
martedì 29 agosto 2017
lunedì 28 agosto 2017
Linnaeus's Game of Tablut and its Relationship to the Ancient Viking Game Hnefatafl - by John C. Ashton, S.E.
Abstract: This paper concerns Linnaeus's 1732 work Iter Lapponicum
and his important (though inadvertent) contributions to the field of Viking age
archaeology. A journal entry from his publication contains a description of
a Lapp board game called Tablut (also called Swedes & Muscovites), which
later scholars realized was related to the Viking game of Hnefatafl.
Introduction
§1. In the year 1732, the young Swedish naturalist, Carolus Linnaeus,
later known as Carl von Linné, the founder of taxonomy's modern nomenclature
scheme, traveled to Lapland in northern Sweden on a botanical expedition.
While there, he recorded in his journal, not only the plant and animal life of
this substantially unexplored part of Europe, but also the human life of the
native Lapps, whose habits and customs he observed firsthand. That journal
of his travels was published as Iter Lapponicum in 1732, containing entries
in Swedish interspersed with sections in Latin (Linnaeus 1732,
147–148). The book was not published in English translation until 1811.
Choi Cheolhan vs Luo Xihe - Partida de go comentada en español
Partida de go Choi Cheolhan vs Luo Xihe 15 dic 2006
La Escuela de Go de Bilbao tiene como objetivo difundir y promocionar el
milenario juego de estrategia llamado Go en Occidente, Weichi en China,
y Baduk en Corea.
venerdì 25 agosto 2017
Go Seigen vs Sakata Eio - Partida de go comentada en español
Go Seigen
Chino Trad. 吳清源 Simp. 吴清源
Pinyin Wú Qīngyuán
Nacimiento 12 de junio de 1914
Fuzhou, Fujian, Bandera de Taiwán Imperio chino
Fallecimiento 30 de noviembre de 2014 (100 años)
Odawara, prefectura de Kanagawa, Bandera de Japón Japón
Maestro Kensaku Segoe (desde 1928)
Pupilo(s) Rin Kaiho
Fecha de retiro 1983
Rank 9 dan
Afiliación Nihon Ki-In
[editar datos en Wikidata]
Chino Trad. 吳清源 Simp. 吴清源
Pinyin Wú Qīngyuán
Nacimiento 12 de junio de 1914
Fuzhou, Fujian, Bandera de Taiwán Imperio chino
Fallecimiento 30 de noviembre de 2014 (100 años)
Odawara, prefectura de Kanagawa, Bandera de Japón Japón
Maestro Kensaku Segoe (desde 1928)
Pupilo(s) Rin Kaiho
Fecha de retiro 1983
Rank 9 dan
Afiliación Nihon Ki-In
[editar datos en Wikidata]
Wu Qingyuan, conocido en occidente como Go Seigen (en chino tradicional: 吳清源, en pinyin: Wú Qīngyuán; Fuzhou, Fujian, 12 de junio de 1914 − Odawara, prefectura de Kanagawa, 30 de noviembre de 2014),1 fue un jugador de go japonés, considerado por muchos jugadores como el mejor jugador de go del siglo XX y posiblemente el mejor de todos los tiempos.[cita requerida]
Go Seigen no empezó a estudiar Go hasta que tuvo nueve años, una edad relativamente tardía para un profesional. Go Seigen inició su ascenso a la cima del mundo profesional muy pronto. Cuando tenía 18 años ya era uno de los mejores jugadores de la élite. En 1933, junto a su gran amigo Kitani Minoru, Go Seigen desarrolló y popularizó el Shinfuseki que rompía con los patrones tradicionales de apertura. Es por esta importante contribución que Go Seigen y Kitani Minoru son reconocidos como los padres del go moderno.
Desde 1939 Go Seigen empezó una serie espectacular de encuentros jugando contra los mejores profesionales del momento. Por estas partidas se demuestra su clara superioridad sobre sus contemporáneos. Go Seigen sólo tuvo un discípulo formal: Rin Kaiho, Tengen honorario. Go Seigen dejó de brillar a principios de los 60 debido a razones de salud y se retiró virtualmente del go profesional en 1964. Sin embargo, se mantuvo activo en la comunidad enseñando, escribiendo y promocionando el go alrededor del mundo.
Sakata Eio (坂田栄男?) (Tokio, Japón, 15 de febrero de 1920 - Tokio, Japón, 21 de octubre de 2010) fue un jugador de go profesional japonés.
Sakata se convirtió en profesional en 1935. Su primera partida por un título fue por el Honinbo de 1951 cuando desafió a Hashimoto Utaro. En esa época Hasimoto creó la Kansai Ki-In así que Sakata tenía la presión de ganar el título para la Nihon Ki-In. Sakata empezó bien ganando tres de las cuatro primeras partidas pero Hashimoto remontó ganando las últimas partidas y manteniendo el título. Más adelante, Sakata ganó un par de torneos menores lo que fue el inicio de una carrera meteórica ganando casi todos los grandes torneos de Japón excepto el Honinbo. En 1961 desafió otra vez al poseedor del Honinbo. Su oponente, Takagawa Kaku, había mantenido el título nueve años consecutivos. Sakata ganó el Honinbo y, después, en 1963 consiguió el Meijin, haciendo de Sakata el primer jugador en poseer ambos títulos de forma simultánea (que en ese momento eran los mayores títulos de Japón). El año en que Sakata estuvo más fuerte fue 1964 cuando ganó 30 partidas y perdió sólo 2 y tuvo siete grandes títulos: Meijin, Hon'inbō, Campeonato Nihon Ki-In, Diez Mejores Profesionales Asahi, Ōza, Nihon Kiin, y Copa NHK.
Su carrera profesional decayó en 1965. El jugador que le desafiaba en 1965 por el Meijin fue Rin Kaiho, que en ese momento tenía 23 años. Sakata era el claro favorito, pero Rin ganó el título. Sakata le desafió dos años consecutivos pero no pudo volver a ganar el Meijin. Rin ganó entonces el Honinbo a Sakata. Aunque Sakata sufrió derrotas en estos grandes títulos, ganó otros como el Judan y el Oza.
Sakata fue también el autor de muchos libros en japonés, varios de ellos traducidos al inglés, como Modern Joseki and Fuseki, The Middle Game of Go, Tesuji and Anti-Suji of Go y Killer of Go.
Falleció en Tokio a causa de un aneurisma de aorta torácica el 21 de octubre de 2010
giovedì 24 agosto 2017
mmagari vs Steiger. Historical Hnefatafl 7x7 (Irish Brandubh)
mmagari / Steiger. Historical Hnefatafl 7x7 (Irish Brandubh), 10 moves, 2017-08-24
Guido Reni
"Atalanta ed Ippomene"
«Mi domandavo, amare vuol dire perdersi?»
mercoledì 23 agosto 2017
World Go Championship 2017 Park Jung Hwan - Yuta Iyama (English Subtitles)
パクジョンファン vs 井山裕太 (Park Jung Hwan - Yuta Iyama) English Subtitles
domenica 20 agosto 2017
Go Seigen impegnato con un piccolo giocatore - Taiwan 1988
Vi sono due cose durevoli che possiamo sperare di lasciare in eredità ai nostri figli: le radici e le ali.
mercoledì 16 agosto 2017
Kenji Kobayashi vs Satoshi Fujii
第59期王位戦予選 ▲小林健二九段 − △藤井聡太四段
対局日/2017年8月15日(火)
対局日/2017年8月15日(火)
martedì 15 agosto 2017
domenica 13 agosto 2017
Tafl in Ucraina : giovannissimo giocatore di Irish Brandubh - di "Steiger Dis"
Etichette:
Arte,
Brandubh 7x7,
Tafl,
Tavolieri
sabato 12 agosto 2017
venerdì 11 agosto 2017
Termes Japonais ( jeu du Go)
http://www.jeudego.info/?TermesJaponais
Les mots Japonais ci-dessous sont fréquemment utilisés. Utilisez de préférence l'orthographe indiquée (cf. CommentTranscrireLeJaponais), ou l'alias Français lorsqu'il existe (exemple Uchikomi alias invasion).
- Aji
- Aji keshi
- Akisankaku
- Amashi
- Atari
- Ate
- Atekomi
- Atetsuke
- Atsui
- Boshi
- Byo yomi
- Chuban
- Dame
- Damezumari
- Dan
- Dango
- Furikawari
- Fuseki
- Geta
- Goban
- Gote
- Guzumi
- Hamete
- HanamiKo
- Hanatsuke
- Hane
- Hane-tsugi
- Hanekomi
- Hasami
- Hazama tobi
- Hiraki
- Honinbo
- Honte
- Horikomi
- Hoshi
- Ikken Tobi
- Igo
- Insei
- Ishinoshita
- Jigo
- Joseki
- Jubango
- Kadoban
- Kakari
- Kake
- Kaketsugi
- Karui?
- Katatsuki
- Katachi
- Keima
- Keshi
- Kifu
- Kikashi
- Kiri
- Ko
- Kogeima
- Komi
- Komoku
- Korigatachi
- Kosumi
- Kosumi-tsuke
- Kyuba
- Magari
- Manego
- Mannenko
- Meijin
- Miai
- Mochikomi
- Mokuhazushi
- Moyo
- Mushobu
- Nadare
- Nakade
- Ni Ren Sei
- Nigiri
- Niken biraki
- Niken Tobi
- Nobi
- Nozoki
- Oba
- Ogeima
- Oiotoshi
- Oshitsubushi
- Oki
- Osae
- Ponnuki
- Sabaki
- Sagari
- San san
- Sanrensei
- Seki
- Semeai
- Semedori
- Sensei
- Sente
- Sachikomi
- Shibori
- Shicho
- Shimari
- Shinogi
- Shobute
- Shodan
- Suberi
- Taisha
- Takamoku
- Techu
- Teire
- Tengen
- Tenuki
- Tesuji
- Tewari
- Tobi
- Tsugi
- Tsuke
- Tsumego
- Uchikomi
- Warikomi
- Wariuchi
- Watari
- Yonrensei
- Yose
- Yosumi
- Zokusuji
giovedì 10 agosto 2017
Tafl in Ucraina - di "Steiger Dis"
Foto di "Steiger Dis"
Riceviamo e pubblichiamo volentieri questa foto dal Donbass che ci ricorda tonalità e luce presenti nelle opere di Jan Vermeer...
domenica 6 agosto 2017
venerdì 4 agosto 2017
giovedì 3 agosto 2017
The Game of Go by William Cobb
Scene of a Group of Buddhist Monks Watching Two of Their Own Playing a Game of Go Said to Be Taken in Guangzhou, China (1869)
A
number of traditional practices in Japan have been used as aids in the
search for enlightenment, such as the arts of flower arranging, archery,
sword fighting, the tea ceremony, and karate. In addition to serving as
paths to enlightenment, they can illuminate the Buddhist perspective.
However, one major traditional practice in Japan associated with
Buddhism for centuries and traditionally referred to as a "way" or do,
(pronounced dao in Chinese), has been neglected by those seeking to
explicate Buddhism. This is the game Westerners call "Go," known in
Japan as igo or kido, "the way of Go." It provides a useful way of
depicting and experiencing the fundamental aspects of life as Buddhists
understand it.
The
game of Go originated over 4,000 years ago in ancient China where it
was considered one of the four activities a person had to master in
order to be truly civilized, the other three being poetry, music, and
painting. It was brought to Japan around the seventh century C.E.,
probably by Buddhist monks returning from training in monasteries in
China. Although the game is much older than Buddhism, it was quickly
recognized by Buddhists as a useful tool for Buddhist practice. Until
the end of the nineteenth century, the strongest players in Japan were
generally Buddhist monks. (The oldest extant record of a game in Japan
is traditionally ascribed to Nichiren, the thirteenth-century founder of
the Nichiren sect of Buddhism.) The game was popular as a means of
instilling the virtues of overcoming fear, greed, and anger among the
samurai whose instructors in Go were Buddhist monks. Its capacity for
making its players better people is part of the reason Go is still
widely popular in Japan, Korea, and China, where millions of people play
regularly. The increasing popularity of Go in Europe and America also
reflects its tendency to foster humane attitudes.
Go
is a strategy board game, as is chess, though the two games differ
profoundly. It is played with circular black and white pieces called
"stones" on a square grid that is usually 19 by 19 lines. The stones are
placed on the intersections of the lines, rather than in the squares,
and are not moved during play, although they can be captured and removed
from the board. Play begins with an empty board, and the players
alternate placing stones on the board, with the player who has the black
stones going first. As play proceeds, patterns of black and white
stones evolve on the grid.
Winning
and losing is determined by the number of open intersections you are
able to surround with stones that are safe from capture. However, the
point of playing is clearly understood as not that of winning games
(when Go is played properly, you lose about half of your games), but of
exploring the possibilities to be found in particular arrangements of
stones. You seek to create interesting games, and that requires becoming
a stronger player by acquiring a greater understanding of the game.
Thus, the players engage in a search for enlightenment—which involves
moral qualities as well as intellectual understanding, insofar as greed
and fear are the greatest barriers to becoming better at the game. A
handicapping system is also built in to ensure that players of unequal
skill will have an equal chance of winning or losing: The weaker player
places an appropriate number of stones on the board before the stronger
player places a stone, and is thus given an advantage. To facilitate the
awarding of handicap stones, each player is given a rank based on past
performance, which changes as the player becomes stronger.
There
is a special connection between playing Go and the authentication of
enlightenment, as suggested by a striking passage in Dogen Zenji's
Shobogenzo. In the essay "Spring and Autumn," (Shunju), written in 1244,
the Japanese Zen master Dogen uses a reference to Go to help his
audience understand a famous koan from T'ang China: a monk asks how to
avoid being cold or hot. Master Dongshan tells the monk to go where
there is no cold or heat. Dogen refers to several traditional
explanations of this response that interpret it as making a
philosophical point about the unity that must be prior to all
distinctions: A unifying concept of temperature must be realized prior
to the distinctions between cold and hot.
Dogen
says that we should, instead, heed the words of Hongshi, a
twelfth-century Chinese Zen master: "It is like when you and I are
playing Go. If you do not respond to my move, I'll swallow you up. Only
when you penetrate this will you understand the meaning of Dongshan's
words." Dogen comments on this along with an additional explanation in
terms of his own notion of "dropping off body and mind" (shinjin
datsuraku), pointing out that Go players experience a profound
overcoming of the sense of separation from each other and from the
process of the game.
Understanding
Go as a path to enlightenment begins with four fundamental Buddhist
principles, usually denoted by the Sanskrit terms: sunyata (emptiness),
pratityasamutpada (dependent co-arising, or interconnectedness), anitya
(impermanence), and anatman (no-self). Each of these is present in a
straightforward way in Go, and by playing the game one can experience
being in a world that is quite different from that normally inhabited by
most Westerners.
In
contrast to games like chess, in Go there are no playing pieces on the
board at the start. This situation makes the range of moves much greater
because of the size of the standard board, with 361 intersections; and
because all the pieces are able to occupy a point on the board, the
number of possible games is astronomical.
This
starting position illustrates an important point about the notion of
shunyata. Emptiness, in Buddhism as well as in ordinary language, does
not refer to an absolute lack of everything. Thus, the earlier
translation of sunyata as "void" was very misleading. Emptiness refers
to the absence of something that, for some reason, one expects to
find—as when we say a glass, normally used to hold liquids, is empty
even though it is full of air. The point is not that there is nothing
there at all, but rather that what is there differs from your
expectations.
The
emptiness that Buddhism affirms is very similar to that in Go. The
Buddhist point is that potentiality precedes actuality. There are no
ultimate limits on the possibilities of being. Reality is open-ended in
an absolute sense—a fact that has many implications for understanding
the human situation.
The
Go player discovers that the absence of an absolute fixed structure or
of ultimate limits on reality is not the disaster you might expect. On
the contrary, it makes things much more interesting. Go is vastly more
complex than chess because of its indefiniteness, that is, its
emptiness. One learns to revel in the creative possibilities that result
from the relative absence of defined powers and fixed structures rather
than being frustrated by the fact that there are no final answers about
what constitutes good play.
In
the Buddhist sense, emptiness refers to the fact that nothing is
self-determining, and thus nothing is eternal. Everything is what it is
by virtue of its relationships to everything else, and since no fixed
thing serves as the ultimate ground of this vast complex, everything is
subject to constant change. In the same way the principles of
impermanence (anitya) and interconnectedness (pratityasamutpada) also
fundamental to the game of Go. The most obvious manifestation of
interconnectedness in Go can be seen in the way groups of stones develop
during play, while the shifting significance of these groups and the
stones that compose them is a clear example of impermanence.Play in the
game is directed by the intention of one player to surround more empty
intersections than the other player. The technique is to create walls
that encircle parts of the board by placing stones adjacent to each
other so that they form solid lines. Since stones can be captured, this
process becomes very complex, and the significance of stones is
constantly changing. Considered in itself, a stone has almost no
significance. A stone's real significance lies in its potentiality for
interaction with other stones. It can surround territory or disrupt the
ability of stones of the other color to do so, and even capture those
stones. Thus, players learn that things are what they are by virtue of pratityasamutpada,
interconnectedness. Moreover, the significance of any stone or group of
stones is subject to the possibility of radical change. A stone or
group of stones that is important at one point can become dispensable as
a result of later developments. Stones can even be used as sacrificial
offerings for the sake of later gain and may or may not be accepted as
such. The significance of the vulnerability of the stones accustoms the
players to the reality of impermanence, and again this is found to be
not a dreadful situation, but one that greatly enriches the experience
of playing.<@VM>A more revealing and significant level of Go as a
path to enlightenment is the way it can illuminate two basic questions:
how one can avoid falling into a nihilistic relativism while affirming a
principle of emptiness as ultimate; and why it is that wisdom—insight
into the fact of emptiness—generates compassion. These two issues, among
the most challenging in Buddhism, appear in the famous advice of Zen
masters not to make judgments of good and bad. Since this sounds like a
bit of advice that is supposed to be good rather than bad, one is not
sure how to understand its message. Moreover, we assume that compassion
is a good thing as well. Go is very helpful in illuminating these
puzzles.
To
approach these issues, something must be said about the fourth
principle, anatman, the doctrine of no-self. The recognition that there
is no self is a key step on the path to enlightenment, but people are
often confused about what this means. One way to clarify this is to note
the implications of the notion of interconnectedness. Since everything
is what it is by virtue of its relations to other things, this means
that I as an individual am constituted by my relations to other people,
institutions, places, actions, etc. There is no self-grounding inner
core of the individual. Our lives are entirely dependent processes.
Since
my life is a function of relationships with others, the only way I can
make my life better (not worrying for the moment about what counts as
better) is by making everyone else's life better. That is to say, the
only motive I could have for trying to make the lives of others worse is
the notion that I could thereby make my life better in some way, but
pratityasamutpada makes this impossible. This notion is reflected in the
game: It cannot be good to win in Go because it is not bad to lose.
This is because the aim of achieving greater understanding is often more
effectively facilitated by losing than by winning.
This
view of the nature of a human being is essential to the game of Go. One
of the most striking consequences of playing the game is the way it
leads to the diminution of self-centered behavior even in those who are
merely playing the game because they like it as a game. In other words,
the game induces the overcoming of self even in those who are not aiming
at that. A clear indication of this is the congenial interpersonal
atmosphere you invariably find at Go clubs and tournaments. Players are
genuinely supportive of one other, rejoice in others' successes, go out
of their way to help weaker players become stronger, and generally act
like friends rather than opponents. This can be true of groups who play
other games, but in Go the character of the game itself directly
promotes this kind of behavior.
The
motivation behind the Buddhist denial of the existence of an inherent
self is the connection between the idea of such a self and the
experience of suffering. The notion that your being is ultimately
independent of others implies that your life can be improved by doing
things that enhance your own being regardless of the impact on others.
This
belief leads to what Buddhists call "attachment," that is, to the idea
that there is something—material wealth, power, status, whatever (even
enlightenment)—that will make my life better if I can get hold of it for
myself. However, this only generates suffering. Either you are
desperate because you do not have whatever it is, or you are desperate
because you are afraid of losing it. The only solution is to abandon the
idea of an independent self and to embrace the reality of your
interdependent being.
This
manifests itself in Go in several ways. In the Japanese tradition you
always begin a game by expressing your appreciation for the other
player's willingness to play, as well as recognizing that your
understanding will be enhanced by the game. A popular metaphor for Go in
Japanese is "hand conversation" (shudan), an interactive process valued
for the quality of the process rather than any outcomes for the
individual conversants.
The
most effective way Go undermines players' attachment to self is the
handicapping system that is an integral part of the game. If you win
more than about sixty percent of your games, you are automatically
promoted to the next level of the ranking system, which changes the
handicap in your games. This means that you expect to lose about half
your games: on this basis alone one is encouraged not to become attached
to winning. The character of the game encourages players to abandon
attachment to getting stronger, as well as to winning, and to focus
instead on enjoying the game at their present level. Since the emptiness
of Go prevents you from forcing a win, the players learn to greatly
restrict judgments of good and bad. In counseling a weaker player one
may note that a particular play is "usual nowadays" rather than "good"
or that a line of play is "difficult" rather than "bad." Such counsel is
usually explicitly hypothetical as well: "If you want to capture those
stones, you should play there." It is not uncommon for players to be
very enthusiastic about a game they have just lost, especially a
particularly elegant game.
Here
we begin to see how a lack of ultimate standards of good and bad may
not lead to nihilism and despair. There is a context that provides the
structure necessary for things to be more or less interesting, but that
context is clearly created by an agreement between the participants to
play this game. It is a recognition that the absence of such standards
can lead to an attractive situation rather than to one of boredom. This
is just the point that Buddhism tries to make.
In
Go, there is an initial agreement about what counts as playing the
game, and these basic rules and definitions make it possible to see some
possibilities as inappropriate. In life, Buddhists speak to this issue
by saying that compassion is the natural accompaniment of wisdom. This
claim is not easy to grasp, because the wisdom referred to is precisely
the understanding that everything (including this claim) is empty. There
are no absolutes. This would seem to leave Buddhism open to the
possibility of having no basis for objecting to behavior that seems
clearly outrageous—torturing babies as a way to deal with boredom, for
example. How can Buddhists support their appeal to compassion as the
only appropriate response to the human situation?
The
game of Go can again provide a useful model. When two people confront
each other across a Go board, they could do virtually anything—throw the
stones at each other, carve their initials in the board, etc. Why play
Go? The broader question is, why do anything at all? This question seems
to be about ends, and thus is usually assumed to require some sort of
standard of good and bad if it is to be answered. However, there is
another way of looking at it: by considering the kinds of beings who are
facing each other. If you assume the reality of emptiness and
interconnectedness, any behavior that is inconsistent with this
condition will clearly be inappropriate because it is based on delusion,
a false view of reality. Thus, what is appropriate is going to be
cooperative in some sense.
While
it is true that because of the nature of reality, nothing very
significant (in ultimate terms) is ever at stake, it still is the case
that some things seem more appropriate than others, and a useful
guideline for finding the more appropriate things is to say that they
are the cooperative acts that increase the opportunities for
cooperation—the compassionate acts. One plays Go for the same reason
people climb mountains—because it is there, and it seems such a waste
not to play it. It is the same for life in general. The game of
nonattachment is a useful model for a life of nonattachment. If you're
curious about what nirvana is like, learn how to play Go. Then take the
advice of Dogen and just play, not trying to do anything else. Let the
game "swallow you up."
The
point of playing is clearly understood as not that of winning games but
of exploring the possibilities to be found in particular arrangements
of stones. One seeks to create interesting games.
At
Go clubs and tournaments, players are genuinely supportive of one
another, rejoice in others' successes, go out of their way to help
weaker players become stronger, and generally act like friends rather
than opponents.
The game of non-attachment is a useful model for a life of non-attachment.
martedì 1 agosto 2017
Tafl board by Marco Gandolfo
Tavoliere e foto di Marco Gandolfo
Esequie
Divine
Il racconto della
morte di Balder, epilogo inevitabile e. in un certo senso, funzionale
a tutta la sua vicenda mitica, rappresenta, pur tra le numerose stratificazioni
presenti, l'archetipo delle usanze funerarie nordiche. In tal senso,
tra le pieghe di un narrato fantastico e metastorico, è rinvenibile
una preziosa descrizione di antiche ritualità, che fornisce tra
l'altro i referenti mitologici per una possibile interpretazione di
certe recenti scoperte archeologiche (si pensi, ad esempio, alla nave
usata come carro funebre).
Tristi rivelazioni
apportavano, a volte, i sogni: messaggi cifrati di una volontà
che sovrastava dèi ed uomini, accomunandoli in un destino oscuro
di cui erano gli inconsapevoli protagonisti. Balder, l'amatissimo figlio
di Odino, iniziò ad avere degli incubi, angoscianti presagi di
morte nei quali si inscenava la tragica fine della sua esistenza. Trepidante
e visibilmente scosso, il bellissimo ed innocente «signore tra
gli dèi» descrisse le terribili immagini che popolavano
le sue notti insonni al sacro concilio divino. Gli Asi, che sapevano
come esplorare i misteriosi meandri dei linguaggio onirico, ascoltarono
attoniti il suo racconto e, dopo una lunga discussione, deliberarono
che tutto il creato dovesse giurare di non nuocere a Balder. L'alta
missione di raccogliere i giuramenti fu affidata a Frigg che, con materna
apprensione, iniziò subito l'interminabile viaggio intorno all'universo.
La consorte di Odino si recò dal ferro e da ogni specie di metallo;
dal fuoco e dall'acqua; da ogni tipo di pietra e di minerale: adoperando
i prodigiosi poteri che le erano stati conferiti, parlò ad ognuno
di essi ed ottenne la sacra promessa che avrebbero risparmiato il figliolo.
Senza tralasciare nessuna forma di vita, Frigg avvicinò tutte
le specie di belve e di animali domestici e fece sottoscrivere loro
un patto di non-aggressione. Anche le malattie ed i veleni furono contattati
e, ossequiosi al volere divino, tutti promisero di non diventare mai
strumento di morte per Balder. In breve tempo, Frigg neutralizzò
ogni possibile mezzo d'offesa: l'invulnerabilità di Balder sembrava
assicurata. Solo al vischio, una pianta tenerissima ed inoffensivo che
cresceva ad ovest della Valhafla, non fu richiesto il giuramento, perché
fu ritenuta troppo giovane...
World Tafl Federation Rating Top 10 players, August 2017
Dal sito della WTF http://aagenielsen.dk/
2002 mmagari, Milano, Italia (542)
1995 Plantagenet, Châlons-en-Champagne, FR (442)
1976 casshern, Los Angeles, USA (364)
1964 Adam, Tønsberg, Norway (655) (GM)
1917 OdinHimself, Kyustendil, Bulgaria (217) (IM)
1910 herjan, Formby, UK (104) (GM)
1898 crust, somerset, UK (3037) (GM)
1862 Sigurd, Pennsylvania, Vinland (93)
1838 altti, ny, usa (1172) (IM)
1802 fjorlag, Valhalla, (75)
( i numeri tra parentesi indicano il numero delle partite giocate sul sito della World Tafl Federation )
2002 mmagari, Milano, Italia (542)
1995 Plantagenet, Châlons-en-Champagne, FR (442)
1976 casshern, Los Angeles, USA (364)
1964 Adam, Tønsberg, Norway (655) (GM)
1917 OdinHimself, Kyustendil, Bulgaria (217) (IM)
1910 herjan, Formby, UK (104) (GM)
1898 crust, somerset, UK (3037) (GM)
1862 Sigurd, Pennsylvania, Vinland (93)
1838 altti, ny, usa (1172) (IM)
1802 fjorlag, Valhalla, (75)
( i numeri tra parentesi indicano il numero delle partite giocate sul sito della World Tafl Federation )
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