Ogham Fonts and Installed Them on 2018-12-17

Total Page：16

File Type：pdf, Size：1020Kb

Found these Ogham fonts and installed them on 2018-12-17. Fonts came from here. BLF – Beth-Luis-Fearn A B C D E F G H I J K L M N O P Q R S T U V W X Y Z 0 1 2 3 4 5 6 7 8 9 A B C D E F G H I J K L M N O P Q R S T U V W XW Y Z 0 1 2 3 4 5 6 7 8 9 BLN – Beth-Luis-Nion A B C D E F G H I J K L M N O P Q R S T U V W X Y Z 0 1 2 3 4 5 6 7 8 9 A B C D E F G H I JK L M N O P Q R S T U V W XW Y Z 0 1 2 3 4 5 6 7 8 9 See table below for additional information. The ‘Letter’, ‘Name Celtic’, and ‘Name English’ is taken from the chart on page 12 of “A Druid’s Herbal of Sacred Tree Medicine” by Ellen Evert Hopman. This is for the ‘standard’ 20 characters of the alphabet. For the forfeda, I’ve used information received from Spirit of Old in England. The horizontal and vertical characters are from the BLF (Beth-Luis-Fearn) font. There ARE differences between the two fonts. I only plan to use the BLF font!!!! The five characters of the forfeda are based on information found in the Wikipedia article found here. The horizontal and vertical orientations are also based on this article. (2019-02-18 I have deleted the BLN font from my system, which is why the glyphs are not showing above.) (2019-03-11 Re-added the BLN font Added info re the forfeda) Links: fonts https://www.fontspace.com/curtis-clark/celtic-ogham Wikipedia https://en.wikipedia.org/wiki/Ogham Spirit of Old http://http://www.spiritofold.co.uk/ 2019-03-11 @ 11:12 /media/jeff/J12801P/Documents/Druidry/Ogham/Ogham Fonts.odt Page 1 of 2 Group Name Aicme Beithe Letter Name Celtic Name English Font Horizontal Font Vertical B Beith Birch H H b b L Luis Rowan D D l l F Fearn Alder T T f f S Saille Willow C C s s N Nion Ash Q Q n n Aicme hÚatha Letter Name Celtic Name English Font Horizontal Font Vertical H Huath Hawthorn B B h h D Dair Oak L L d d T Tinne Holly F F t t C Coll Hazel S S c c Q Quert Apple N N q q Aicme Muine Letter Name Celtic Name English Font Horizontal Font Vertical M Muin Vine (Blackberry) M M m m G Gort Ivy G G g g P / Ng Ngetal Reed (Broom) P P p p Ss Straif Blackthorn Z Z z z R Ruis Elder R R r r Aicme Ailme Letter Name Celtic Name English Font Horizontal Font Vertical A Ailm Silver Fir (Elm) A A a a O Onn Furze (Gorse/Whin) O O o o U Úr Heather (Mistletoe) U U u u E Edad Aspen (Poplar) E E e e I Idad Yew I I i i Forfeda Letter Name Celtic Name English Font Horizontal Font Vertical EA Koad Aspen 7 7 2 2 OI Oir Spindle 9 9 4 4 UI Phagos Beech* 0 0 5 5 IA Uileand Guelder Rose * 8 8 3 3 AE Mor Wych Elm 6 6 1 1 * UI glyph is reversed & upside down; IA glyph is reversed 2019-03-11 @ 11:12 /media/jeff/J12801P/Documents/Druidry/Ogham/Ogham Fonts.odt Page 2 of 2.

Copy Link

Recommended publications

The Faerie Faith and the Beth-Luis-Nion Celtic Lunar Tree
The Faerie Faith and the Beth-Luis-Nion Celtic Lunar Tree Calendar James Clifford Landis Certificate of Approval: ________________________ ________________________ Richard Penaskovic Jack W. Rogers, Jr. Professor Director Religious Studies University Honors College The Faerie Faith and the Beth-Luis-Nion Celtic Lunar Tree Calendar James Clifford Landis A Thesis Submitted to The Honors College of Auburn University In Partial Fulfillment of the Requirements for the Title of University Honors Scholar Auburn, Alabama May 11, 2002 The Faerie Faith and the Beth-Luis-Nion Celtic Lunar Tree Calendar James Clifford Landis Permission is granted to Auburn University to make copies of this thesis at its discretion, upon the request of individuals or institutions and at their expense. The author reserves all publication rights. __________________________ Signature of Author __________________________ Date Copy sent to: Name Date iii Vita James Clifford (Cliff) Landis, son of William Ronald and Mary Lou Landis, was born March 11, 1980, in Somerset, New Jersey. He graduated from Lowndes High School in 1998. He entered Auburn University in August, 1998, and graduated University Honors Scholar with a Bachelor of Arts degree in Philosophy with a concentration in Religious Studies in May, 2002. He obtained his Second Solar degree in the Faerie Faith in November, 2001. He maintains an interest in New Religious Movements, Mysticism, Feminist Religion, Psychology, and Library Science. iv Thesis Abstract The Faerie Faith and the Beth-Luis-Nion Celtic Lunar Tree Calendar James Clifford Landis Bachelor of Arts, May 11, 2002 57 Typed Pages Directed by Richard Penaskovic The following thesis is presented in two parts.
[Show full text]
Celtiques, Conséquence
L’IMPOSTURE DE « L’ASTROLOGIE CELTIQUE » 1 par Peter Berresford Ellis Traduction par Philippe Camby Les fabrications de « zodiaques d’arbres » celtiques, conséquence directe de l’invention d’un « calendrier des arbres » par Robert Graves, sont devenues un obstacle presque insurmontable pour des études sérieuses sur l’astrologie réellement pratiquée dans les sociétés celtiques préchrétiennes. Depuis que Robert Graves, il y a cinquante ans, a publié La déesse blanche (The White Goddess, 1946 2), ses imitateurs ont bâti une véritable industrie éditoriale qui professe des opinions astrologiques erronées, basées sur des arguments faux. Quelques-uns ont même publié des ouvrages sur ce qu’ils nomment familièrement l’« astrologie celtique », fabriquant ainsi « un système astrologique » sans authenticité. Il n’entre pas dans mes habitudes de critiquer Robert Graves ou ses disciples. Poète et romancier, Graves est tout à fait admirable et son étude des mythes grecs (Greek Myths, 1955) est hautement appréciée. Il y a même beaucoup de choses précieuses dans La déesse blanche. Son travail a consisté en une tentative intéressante d’analyse anthropologique et mythologique ; il aurait pu en résulter, avec une assistance universitaire, un apport intéressant dans la ligne des œuvres de Joseph Campbell 3. Cependant, alors qu’il avait besoin de l’avis d’un maître réputé dans les recherches celtiques, et particulièrement dans le domaine de l’Ogham, il a refusé d’y recourir parce qu’il n’admettait pas les rigoureux concepts de cette discipline. « Chacun est un débutant dans le commerce ou le métier d’autrui 4 », c’est un vieux proverbe irlandais que j’ai souvent cité.
[Show full text]
Ancient and Other Scripts
The Unicode® Standard Version 13.0 – Core Specification To learn about the latest version of the Unicode Standard, see http://www.unicode.org/versions/latest/. Many of the designations used by manufacturers and sellers to distinguish their products are claimed as trademarks. Where those designations appear in this book, and the publisher was aware of a trade- mark claim, the designations have been printed with initial capital letters or in all capitals. Unicode and the Unicode Logo are registered trademarks of Unicode, Inc., in the United States and other countries. The authors and publisher have taken care in the preparation of this specification, but make no expressed or implied warranty of any kind and assume no responsibility for errors or omissions. No liability is assumed for incidental or consequential damages in connection with or arising out of the use of the information or programs contained herein. The Unicode Character Database and other files are provided as-is by Unicode, Inc. No claims are made as to fitness for any particular purpose. No warranties of any kind are expressed or implied. The recipient agrees to determine applicability of information provided. © 2020 Unicode, Inc. All rights reserved. This publication is protected by copyright, and permission must be obtained from the publisher prior to any prohibited reproduction. For information regarding permissions, inquire at http://www.unicode.org/reporting.html. For information about the Unicode terms of use, please see http://www.unicode.org/copyright.html. The Unicode Standard / the Unicode Consortium; edited by the Unicode Consortium. — Version 13.0. Includes index. ISBN 978-1-936213-26-9 (http://www.unicode.org/versions/Unicode13.0.0/) 1.
[Show full text]
Florida Native Plants Ogam
Florida Native Plants Ogam OBOD Ovate Gift Dana Wiyninger Starke, Florida USA July 29, 2012 Introduction Moving to a new region with completely different plants and climate, and having to manage a neglected forest meant I had to really learn about and examine the trees and plants on our property. (No relying on my previous knowledge of plants on the west coast.) Even with the subtropical climate, we paradoxically have many temperate east coast trees in north Florida. To make sense of it all in context of the Ogam, I had to seriously study and search to find the plants in my Florida Ogam. I often had to make more intuitive associations when an Ogam plant species wasn‟t found here. I had vivid impressions from the Ogam (and other) plants- I later used these to find my path through the many interpretations authors have offered. Personally, I use my own Florida correspondences when I see many of these plants every day; the impressions and messages are just part of my perceptions of the plants now. Since using my correspondences I‟m more aware of the varying time streams the plants experience and the spirits associated with them. I feel a conduit with the plants, and the resulting insights are particularly useful to me and relevant to changes going on in my life. Not quite formal divination, I receive guidance none the less. I feel there may be a healing practice in my future that will incorporate the Ogam, but that is yet to come. So, as enjoyable as it was, learning the basics of the Ogam wasn‟t easy for me.
[Show full text]
Download (1MB)
Quaintmere, Max (2018) Aspects of memory in medieval Irish literature. PhD thesis. https://theses.gla.ac.uk/9026/ Copyright and moral rights for this work are retained by the author A copy can be downloaded for personal non-commercial research or study, without prior permission or charge This work cannot be reproduced or quoted extensively from without first obtaining permission in writing from the author The content must not be changed in any way or sold commercially in any format or medium without the formal permission of the author When referring to this work, full bibliographic details including the author, title, awarding institution and date of the thesis must be given Enlighten: Theses https://theses.gla.ac.uk/ [email protected] Aspects of Memory in Medieval Irish Literature Max Quaintmere MA, MSt (Oxon.) Submitted in fulfilment of the requirements for the Degree of Doctor of Philosophy School of Humanities College of Arts University of Glasgow September 2017 Abstract This thesis explores a number of topics centred around the theme of memory in relation to medieval Irish literature roughly covering the period 600—1200 AD but considering, where necessary, material later than this date. Firstly, based on the current scholarship in memory studies focused on the Middle Ages, the relationship between medieval thought on memory in Ireland is compared with its broader European context. From this it becomes clear that Ireland, whilst sharing many parallels with European thought during the early Middle Ages based on a shared literary inheritance from the Christian and late-classical worlds, does not experience the same renaissance in memory theory that occurred in European universities from the thirteenth century onwards.
[Show full text]
Ogham-The-Druidic-Play
Ogham (A Druidic Play1) by Susa Morgan Black, Druid (OBOD) Characters: Celtic Deities: Name Description Suggested Prop or tool Nemetona NEH-MEH- Celtic Goddess of Sacred Robed in the colors of the TONA Groves and forests forest – greens and browns Duine Glas DOON-YEH - The Green Man Green foliage, Celtic torque GLAS Druid Fellowship: Name Description Suggested Prop or tool Druid Master of Ceremonies, Druid staff or shepherd’s dressed in white robe and crook; or scythe and gold tabard (or plain white mistletoe robe with no tabard) Ovate Seer; dressed in white robe Ogham cards in ogham and green tabard bowl, Druid wand Bards Poets, Musicians; dressed Harp or Zither; in white robe and blue Drum tabard Nymphs Dressed as fairies Fairy wands, flowers, etc. The Ogham Trees (in one of the traditional ogham orders, Beth Luis Fearn). Each tree should have a sign with their tree name printed in Gaelic and English, so that they can be easily found at the time of divination Name Description Suggested Prop or tool Beith (Birch) BEHTH A young, energetic maiden white shawl Luis (Rowan) LOOSH A witchy, sexy woman sheer red veil Fearn (Alder) FARN A strong determined man, a Building tools (perhaps a “bridge builder” hammer) Saille (Willow) SALL-YEH A mysterious lunar female Luminescent shimmering veil Nunn (Ash) NOON A stalwart guardian tree Spear Huathe (Hawthorn) HOO- The playful May Queen Green and white finery with AH a floral wreath Duir (Oak) DOO-OR Regal Male, Druid King of Oak staff, scepter, acorns the Woods Tinne (Holly) TCHEEN- Young male warrior
[Show full text]
Rune-Names: the Irish Connexion
Rune-names: the Irish connexion Alan Griffiths Introduction Runologists are justifiably sceptical when it comes to comparing anything ogamic with anything runic. Moltke was also justifiably sceptical when he said of attempts to explain rune-names that “We may safely relegate them to the world of fantasy” (1985: 37). While acknowledging such scepticism, this paper nonetheless dares not only to venture into the world of rune-names, but also to compare them with ogam- names. In so doing it risks confrontation with the long-nurtured view crystal- lized in Polomé’s contention concerning the rune-names recorded in manu- scripts that “It is fairly undeniable that the names they transmit to us appear to derive from a common source, which has enabled Wolfgang Krause to recon- struct a plausible early Germanic list...” (1991: 422). In the paper from which this sentence is taken Polomé reviews what might be called the pagan-cult thesis of rune-names, which he summarizes in the commonly accepted hypothesis that the names “are imbedded in the German concepts about the world of the gods, nature and man” (1991: 434). He also reiterates the idea, based on classical references to the Germans’ use of notae, that runes were employed for divi- nation and “in this context, they were ideographic, i.e. we deal with the so-called Begriffsrunen...” (1991: 435).1 But then he reminds us, albeit in a valedictory footnote: “It should be remembered that these names of runes do not occur in any document of pagan origin, nor in any source (either alphabetic listings [runica manuscripta] or runic poems) prior to the Carolingian Renaissance” (1991: 435, fn.
[Show full text]
Trees and Woodland Names in Irish Placenames John Mc Loughlina*
IRISH FORESTRY 2016, VOL. 73 Trees and woodland names in Irish placenames John Mc Loughlina* The names of a land show the heart of the race, They move on the tongue like the lilt of a song. You say the name and I see the place Drumbo, Dungannon, Annalong. John Hewitt Since trees are very visible in the landscape, it is not surprising that so many of our placenames have derived from trees and woods. Today, if a forest was to spring up everywhere there is a tree-associated name in a townland, the country would once more be clothed with an almost uninterrupted succession of forests. There are more than 60,000 townlands in Ireland and it is estimated that 13,000 or 20% are named after trees, collections of trees (e.g. grove) and the uses of trees. Prior to road signs, with which we are so familiar today, natural and manmade features were the only directional sources. Placenames have been evolving since the dawn of Irish civilisation when most of the country was heavily forested and trees had a prominent role in the economy. Trees provided raw materials, medicine, weapons, tools, charcoal, food (in the form of berries, nuts, fungi, fruit, wild animals, etc.), geographical markers as well as the basis for spirituality and wisdom. It is difficult for us today to interpret the origins of some of our placenames; they are derived from old Irish interspersed with Viking, Norman, and Medieval English influences, and in the north of the country Scots Gaelic also adds its influence.
[Show full text]
Answers and Solutions
191 ANSWERS AND SOLUTIONS ~ds a column POEMS IN PRAISE OF ENGLISH PHONOLOGY Charles F. Hockett ment on arti lough need for 1. stop 2. spirant 3. labial, laminal, dorsal 4. lateral, retroflex, nasal 5. voiceless 6. voiceless 7. voiceless, obstruent 8. nasal but let I s 9. voicele s s 10. labial rench-Ian AN OLYMPIC QUIZ Darryl Francis ure Potenti Horrors of myopical, diplomacy, cephalodymia, polydemoniac, polysemantic, ecita1 of the polymicrobic, mycoplasmic, compliancy, cytoplasmic, microphysi cle on OuLiPo cal, polyschematic Lge example polymicroscope, cosmopolicy, lycopersicum, lycopodium/polycod ~y, hate-shy ium, polygamistic, cryptoglioma, hypokalemic, polypharmic, poly you ex-wise mathie, myelopathic, polyhemic, lipothymic polychromia, polychromin, polytrichum, polystichum, impolicy, lms, Profes mispolicy, compliably, myopically, pyromellitic, symptomical, :h Phonologyll cryptonemiales, polyatomic : a princess in .ins no bilabials polysomatic, polynomic, cypselomorphic, polymicrian, policymak er, microtypal, pyrometrical, polymeric, microcephal y /pyrochem ical, polycormic, polydromic, polymastic es of the is sue ge as this can spatilomancy, cyps eliform, compre s sively, myeloplastic, polysomic, , and I try to polycrotism, polycentrism, polymetameric, polymythic, complicity, ~ar in rough compositely, polyonymic llC e of printing , to the problem. PRIMER TIME Ralph G. Beaman the se copie s however, if 'two letter s, T and A, are used in this alphabet primer to form the ed. (Don't tliree-Ietter words TAA, TAB, TAC, etc. Two imperfect words are TAFe and TAQlid. -- Adventuret! KlCKSHAWS Philip M. Cohen mprehensive Heful study. Jabberwocky: The vicar Bwigs chilled bubbly in the parish too. litd in defining If you try this with II Jabberwocky" you'll find it much less ::annot stomach; amenable, but some changes are possible.
[Show full text]
Auraicept Na Néces: a Diachronic Study
Auraicept na nÉces: A Diachronic Study With an Edition from The Book of Uí Mhaine Nicolai Egjar Engesland A dissertation submitted for the degree of Philosophiae Doctor The 20th of October 2020 Department of Linguistics and Scandinavian Studies Faculty of Humanities University of Oslo τῳ φωτί τῆς οἰκίας Foreword First and foremost, I would like to thank my supervisor Mikael Males at the Department of Linguistics and Scandinavian Studies at the University of Oslo for his untiring support and crucial input to the project at all stages. His enthusiasm for the field is unmatched. Der var intet valg, kun fremad, ordren ville lyde: døden eller Grønlands vestkyst. Secondly, I would like to thank Jan Erik Rekdal for having co-supervised the project and for having introduced me to the fascinating field of Irish philology and to Conamara. I would like to thank Pádraic Moran for valuable help with the evaluation of my work this spring and for useful feedback also during the conference on the dating of Old Norse and Celtic texts here in Oslo and on my visit to the National University of Ireland Galway last autumn. A number of improvements to the text and to the argumentation are due to his criticism. The community at NUI Galway has been very welcoming and I would like to show my gratitude to Michael Clarke and Clodagh Downey for accommodating us during our trip. Clarke also provided me with profitable feedback during the initial part of my work and has been a steady source of inspiration at conferences and workshops both in Ireland and in Norway.
[Show full text]
Druid Book.Pdf
In 1649, English Scholars had found ancient Roman writings about the druids. When these documents were translated and written down there was only ten written pages. But the English had just finished their Civil War and was looking for a religion that was not dogmatic or materialistic. People started to investigate further to see if they could get any more information and this led to books being written by the scores. On November 28 1717, a group of twelve druid enthusiasts met at the Apple Tree Tavern in London England and they started the Ancient Druid Order which was the first Druid Order of modern times. This started the Druid Revival. Some of these modern druids came trying to change Christianity into a less dogmatic religion. Others like John Toland believed in pantheism or that the universe was alive. You had a third group like William Stukeley who believed that Druidic meditation and mysticism could be applied to Christianity. These people were called Latitudinarian Christians. So we of the Order of Drui are a Neo-Druidic Order Chapter I: Three Rays of Light Einigen the Giant, who was the first of all beings and saw three rays of light coming down from the heavens. The three rays represented the true name of the god Celi, the hidden spirit of live that created all things. In the three rays were all the knowledge that ever was or will be. Einigen took three rowan staves and carved all the knowledge on them in straight and slanted lines. Instead of reading the staves, others misunderstood and worshipped them as gods.
[Show full text]
Ogam: Archaizing, Orthography and the Authenticity of the Manuscript Key to the Alphabet Author(S): Damian Mcmanus Source: Ériu, Vol
Ogam: Archaizing, Orthography and the Authenticity of the Manuscript Key to the Alphabet Author(s): Damian McManus Source: Ériu, Vol. 37 (1986), pp. 9-31 Published by: Royal Irish Academy Stable URL: http://www.jstor.org/stable/30007985 . Accessed: 18/04/2011 16:04 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at . http://www.jstor.org/action/showPublisher?publisherCode=ria. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Royal Irish Academy is collaborating with JSTOR to digitize, preserve and extend access to Ériu. http://www.jstor.org OGAM: ARCHAIZING, ORTHOGRAPHY AND THE AUTHENTICITY OF THE MANUSCRIPT KEY TO THE ALPHABET* I Inscriptions 227 and 118 in CIIC are transliteratedas follows: OTTINN MAQI VECR ...; TENREN MONOI GDUQDEGGEV.** The former of these is cut not on the edge of the stone but on an imaginary vertical stemline on one of the broad faces (see Pl.
[Show full text]