Battle Spirits: Saga Brave __TOP__
Saga Braves (神話サーガブレイヴ ; saga bureivu) are a variety of Braves introduced in SD48, and is part of the main mechanics in the Ultra Advent era. They differentiate from regular Braves in that they possess the ability to brave to a Grandwalker Nexus as well as to a Spirit/Ultimate. Each Saga Brave has effects which can only be activated when braved to a Grandwalker Nexus or a Spirit/Ultimate respectively.
Battle Spirits: Saga Brave
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The Norse metaphysical belief structure is a world of religiousbeliefs, magic and mores practiced throughout northern Europe and Scandinaviauntil roughly 10th century. It is a belief structure that elevates violenceabove any other qualities, seeing it as the cause, purpose and the only joyin life. Northmen such as Olaf One-Brow and his crew revel in violence justlike their gods--at one point, when Jack meets Odin, the Norse god tells him"War is inevitable. [...] All exists to kill and be killed, and onlycourage in the face of death is beautiful" (Islands of the Blessed[Islands] 398, italics in the original). For Northmen, the only goal worthyof human activity, the only thing that will outlast everything, is "thefame of a brave warrior" (Sea 148)--one to be gotten by fighting.Violent death in battle is the only way that secures the entry toNorthmen's paradise, and that paradise, Valhalla, is a place wherewarriors feast and fight forever. As Olaf paints the picture of this mostdesired form of eternal existence, Valhalla is the place where
What is the modern reader to make out of this picture? Given thatFarmer's representation of Anglo-Saxon Christian metaphysical beliefstructure is thoroughly in line with the kind of worldview that can be foundin the combative, pain-exulting, and violence-dominated Christianityrecorded, for example, in the 9th century Heliand and embraced by theGermanics in early medieval Europe and England (2); given that herrepresentation of Norse gods, customs, beliefs and mythology accuratelyreflects modern knowledge about this culture as established by scholars (3);and given that her speculation about Celtic and Pictish beliefs, to the bestof our knowledge, may not be far from historical truth (4), what The SaxonSaga offers is a surprisingly informative insight into three very differenthistorical cultures and systems of belief. Although the spokesmen for each ofthose assert that only their metaphysical belief structure describes andexplains the world accurately, the readers of the saga get a differentpicture: one that validates all three belief structures as equally true,equally factual, and equally consistent. Even the Christian belief structureis not elevated above any other belief structure available for those wholived in 8th and 9th century Northern Europe. In this way Farmer successfullyachieves a balanced representation of each culture--avoiding, for example,the negative stereotyping of Vikings as beastly raiders on the one hand andthe positive idealization of their northerness on the other. In her accounteach culture is different, often in fundamental ways. For Christians properburial is necessary to ensure resurrection and entry into paradise; forNorthmen entering Valhalla is possible only after one has fallen in battle,and if the body can be recovered, it should be cremated in a way that honorsthe status of the deceased--preferably with their ship, treasures, and humansacrifices on board. For the Celts, finally, the most proper burial is to"set [the] body afloat in a little boat in the belief that it would take[the person] to the Islands of the Blessed" (Land 106). For all thesedifferences in values, the three cultures celebrate the same virtues. Thisoverlap in understanding virtues informs mutually enriching relationshipsthat straddle cultural difference, such as those between the Celtic wizardBard and the Christian monk Brother Aiden, the Saxon Jack and the Norseshield maiden Thorgil, the Northman Olaf and the Troll Queen. The fact thathobgoblins are good Christians, that the Christian saint Columba was one ofthe best Celtic bards ever and did not forget his ancient lore even when hebecame Christian (Islands 61-63), and that trolls are not monsters but adifferent culture with highly developed morality and a sense of ethics--allthese and more suggest that positive interaction between representatives ofdifferent metaphysical belief structures is not only possible but immenselyenriching. 041b061a72