Fior akusen geld al rôd andlitti twêfold ûtlinon tesamen halfhefti Ing rôd at ovarleggen sama witherospêgal tesamen at halfhefti Ing at middan hulwa TFA geld al at uvar miniskular at under runiskar scrîvan. (NF)
“Four axes gold all red face paired leaning away meeting at half haft Ing red at overlay same mirrored meeting at half haft Ing red in median hollow “TFA” gold all at super miniscule at inferior runic script.”
The significance of the Fior Akusen is the coming together of four franciscas, where their handles form an Ing-rune, that is comprised of an ephemeral, yet significant hollow. This symbolically represents the Kuning’s wielding of Wald, whereas the Hailago emanates from Mâro-Ing (Famed Ing).
The import of the four axes, beyond symmetry, is the recalling to mind four specific episodes where the Wald was executed through the Kuning:
(HF: II. 27.) The Vase of Soisson: In this episode, Clovis and his retainers take much booty from their raids and the men divide the goods amongst them. A churchman asks for the return of a particular vase to his church which was taken and as a sign of mutual respect (and a show of might), Clovis asks his men for the vase beyond his equal share. One retainer, smashes it with his ax and gives shards to Clovis to return to the church. This, wounding Clovis’ hailago, a year later he martials his men to the March Field and inspects their weapons. He singles out the offender and throws his weapons to the ground as they are a disgrace to his family and people. The man bends over to pick them up and Clovis dashes his skull with his own ax. He states: “This, this is what you did to that vase in Soisson!”
Interpretation: This act is the principle demonstration of Wald – wielded power – where the Kuning (through Clovis) restored societal order at the outset of the Merovingian rise. The man in shattering the vase was demonstrating that he had hailago and could threaten the rise of Clovis. Clovis in turn demonstrated that his hailago was greater and thus legitimate.
(HF: II. 42.) Binding of Ragnachar: There was a king in Cambrai called Ragnachar, who is believed to be a relative of Clovis. He is said to be greedy with his wealth and does not properly give to his retainers. Claiming that whatever there is, is but enough for him and his Farro (closest man). He sends spies to Clovis and is concerned about his forces. His men, feeling betrayed, take gifts of gold rings and buckles from Clovis which are in fact only bronze. The men, taking payment, bind Ragnachar and his brother Ricchar and bring them to Clovis for judgement. Clovis admonishes Ragnachar for shaming his family by allowing himself to be bound, claiming it would be best he would have let his men kill him. Clovis dashes his skull with his ax. Likewise he admonishes Ricchar for not properly aiding his brother, his head also dashed. In the end, Ragnachar and Ricchar’s retainers took notice of the falsehood of their gold. The Kuning (through Clovis) stated that it was the payment they deserved for betraying their lord. They prayed for mercy and agreed that they have enough escaping with their lives.
Interpretation: This episode demonstrates a multitude of failings on the part of Ragnachar, Ricchar and their men. They have been weak in their support, treacherous in their dealings and overall which are diminishments of their kings’ hailago. Again, Clovis through his Wald demonstrates his right to hailago.
(HF: VIII. 36.) Death of Magnovald: There is an episode where, as if to simply demonstrate the hailago of Charibert, one of his men by the name of Magnovald is taken to him as the king was sporting animals. Magnovald, unknowing why he was summond, engages the sporting in joy and laughter. He is then executed by one of Charibert’s men, his head being dashed by an ax. It is unknown what Magnovald did to deserve the treatment, Gregory stating that it may be due to him having killed his wife.
Interpretation: By Charibert executing his Wald, through his retainer, the Kuning is manifesting his hailago. The beasts of the arena are a fitting backdrop to the scene, where Magnovald – a dithematic name meaning great wald – is proven to be subject to the Kuning. The reason for his fate may well be his killing of his wife, or perhaps betray and attempts at usurpation.
(HF: X. 27.) Fredegund Tames a Feud: There was a time in Tournai two related families were feuding. A man was charged by his in-laws of adultery by visiting a prostitute and after not reforming his ways, this man was killed by his brother-in-law. These families feuded to such an extent, killing each other’s kin that by the time they were summoned by Queen Fredegund, only a few remained. She had tried many times to have them tame their feud, but they did not refrain from the quarrel. They were then made to come to her for a feast. Much wine and food was had and the slaves were fast asleep in the manor. Then, as these three were talking, another three men standing behind them, at the order of the Kuning (through Fredegund) raised their axes and in a single blow dashed their heads. These retainers were Charivald, Leudevald and Valden. This is how she tamed the feud.
Interpretation: Queen Fredegund who was the ultimate weilder of Wald in her realm, demonstrated her ability to tame a damaging feud through her hailago. Feuding of such a nature is detrimental to the welfare of the realm and as such, the Kuning must tame it. The feuding men, Charivald, Leudevald and Valden can be interpreted as meaning War-Power, Folk-Power and Wielded Power. Here Fredegund dominates all three with her own wielding. When the Fredus fails to ensure the return to Frithu… Wald must prevail.
Lastly, but most importantly, in the Liber Historiae Francorum (17.), Queen Chlotilda suggests that Clovis should dedicate the building of a basilica to Saint Peter. This would be done to secure a victory, through Peter, over the Goths. Clovis agrees and throws his ax before him. He said “Let the basilica be built in that place, with God’s help, when we return.” And things went as he had hoped.
Interpretation: The Kuning has established, through the wielding of Clovis’ Wald, a place for the worship of the Hêlen. In this way, the ax is demonstrably a weapon used for the hallowing of a holy stead.