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Celtic Solar Goddesses: from Goddess of the Sun to Queen of Heaven
CELTIC SOLAR GODDESSES: FROM GODDESS OF THE SUN TO QUEEN OF HEAVEN by Hayley J. Arrington A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in Women’s Spirituality Institute of Transpersonal Psychology Palo Alto, California June 8, 2012 I certify that I have read and approved the content and presentation of this thesis: ________________________________________________ __________________ Judy Grahn, Ph.D., Committee Chairperson Date ________________________________________________ __________________ Marguerite Rigoglioso, Ph.D., Committee Member Date Copyright © Hayley Jane Arrington 2012 All Rights Reserved Formatted according to the Publication Manual of the American Psychological Association, 6th Edition ii Abstract Celtic Solar Goddesses: From Goddess of the Sun to Queen of Heaven by Hayley J. Arrington Utilizing a feminist hermeneutical inquiry, my research through three Celtic goddesses—Aine, Grian, and Brigit—shows that the sun was revered as feminine in Celtic tradition. Additionally, I argue that through the introduction and assimilation of Christianity into the British Isles, the Virgin Mary assumed the same characteristics as the earlier Celtic solar deities. The lands generally referred to as Celtic lands include Cornwall in Britain, Scotland, Ireland, Wales, and Brittany in France; however, I will be limiting my research to the British Isles. I am examining these three goddesses in particular, in relation to their status as solar deities, using the etymologies of their names to link them to the sun and its manifestation on earth: fire. Given that they share the same attributes, I illustrate how solar goddesses can be equated with goddesses of sovereignty. Furthermore, I examine the figure of St. -
CERN Pt. 6 Cernunnos.Wps
CERNunnos resurrected for CERN In CERN pt. 4 we learned about the tomb of a Celtic Prince in France. What was unearthed was the river deity Acheloos. Cernunnos is yet another horned deity. He is also a hunter like Nimrod. “ Cernunnos is the conventional name given in Celtic studies to depictions of the "horned god" (sometimes referred to as Hern the Hunter) of Celtic polytheism. http://en.wikipedia.org/wiki/Cernunnos Cernunnos: He is depicted with rings on his horns due to the association with torcs. This horned god is associated with rings. “often seated cross-legged and often associated with animals and holding or wearing torcs” What we see with Cernunnos is an allusion to CERN not only within his name, but also his association with rings. A typical torc: In the name Cernunnos we see the anagram “No Sun Cern”. I would say this refers to the fact that the Antichrist is NOT the authentic Sun or Son of God. What we also see is “Nu Son CERN“ and this relates to the “Nu 8 man” discussed in CERN pt. 2, the Shiva monkey god Hanuman! Interesting coincidence. The theme of a two horned deity is ancient and can be seen in many cultures. Pan: The Roman deity Faunus: And don’t forget this one! The two horned theme is associated with Shiva as Shiva Pashupati and thus ties in with CERNunnos as yet another horned deity. The horned deity Shiva whose image is located at CERN is most likely due to the affiliation with masculine/feminine seen with Shiva/Shakti. -
Ogma's Tale: the Dagda and the Morrigan at the River Unius
Ogma’s Tale: The Dagda and the Morrigan at the River Unius Presented to Whispering Lake Grove for Samhain, October 30, 2016 by Nathan Large A tale you’ve asked, and a tale you shall have, of the Dagda and his envoy to the Morrigan. I’ve been tasked with the telling: lore-keeper of the Tuatha de Danann, champion to two kings, brother to the Good God, and as tied up in the tale as any… Ogma am I, this Samhain night. It was on a day just before Samhain that my brother and the dark queen met, he on his duties to our king, Nuada, and Lugh his battle master (and our half-brother besides). But before I come to that, let me set the stage. The Fomorians were a torment upon Eireann and a misery to we Tuatha, despite our past victory over the Fir Bolg. Though we gained three-quarters of Eireann at that first battle of Maige Tuireadh, we did not cast off the Fomor who oppressed the land. Worse, we also lost our king, Nuada, when the loss of his hand disqualified him from ruling. Instead, we accepted the rule of the half-Fomorian king, Bres, through whom the Fomorians exerted their control. Bres ruined the court of the Tuatha, stilling its songs, emptying its tables, and banning all competitions of skill. None of the court could perform their duties. I alone was permitted to serve, and that only to haul firewood for the hearth at Tara. Our first rejection of the Fomor was to unseat Bres, once Nuada was whole again, his hand restored. -
CELTIC MYTHOLOGY Ii
i CELTIC MYTHOLOGY ii OTHER TITLES BY PHILIP FREEMAN The World of Saint Patrick iii ✦ CELTIC MYTHOLOGY Tales of Gods, Goddesses, and Heroes PHILIP FREEMAN 1 iv 1 Oxford University Press is a department of the University of Oxford. It furthers the University’s objective of excellence in research, scholarship, and education by publishing worldwide. Oxford is a registered trade mark of Oxford University Press in the UK and certain other countries. Published in the United States of America by Oxford University Press 198 Madison Avenue, New York, NY 10016, United States of America. © Philip Freeman 2017 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, without the prior permission in writing of Oxford University Press, or as expressly permitted by law, by license, or under terms agreed with the appropriate reproduction rights organization. Inquiries concerning reproduction outside the scope of the above should be sent to the Rights Department, Oxford University Press, at the address above. You must not circulate this work in any other form and you must impose this same condition on any acquirer. CIP data is on file at the Library of Congress ISBN 978–0–19–046047–1 9 8 7 6 5 4 3 2 1 Printed by Sheridan Books, Inc., United States of America v CONTENTS Introduction: Who Were the Celts? ix Pronunciation Guide xvii 1. The Earliest Celtic Gods 1 2. The Book of Invasions 14 3. The Wooing of Étaín 29 4. Cú Chulainn and the Táin Bó Cuailnge 46 The Discovery of the Táin 47 The Conception of Conchobar 48 The Curse of Macha 50 The Exile of the Sons of Uisliu 52 The Birth of Cú Chulainn 57 The Boyhood Deeds of Cú Chulainn 61 The Wooing of Emer 71 The Death of Aife’s Only Son 75 The Táin Begins 77 Single Combat 82 Cú Chulainn and Ferdia 86 The Final Battle 89 vi vi | Contents 5. -
Myths and Legends of the Celtic Race by Thomas William Rolleston
The Project Gutenberg EBook of Myths and Legends of the Celtic Race by Thomas William Rolleston This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at http://www.gutenberg.org/license Title: Myths and Legends of the Celtic Race Author: Thomas William Rolleston Release Date: October 16, 2010 [Ebook 34081] Language: English ***START OF THE PROJECT GUTENBERG EBOOK MYTHS AND LEGENDS OF THE CELTIC RACE*** MYTHS & LEGENDS OF THE CELTIC RACE Queen Maev T. W. ROLLESTON MYTHS & LEGENDS OF THE CELTIC RACE CONSTABLE - LONDON [8] British edition published by Constable and Company Limited, London First published 1911 by George G. Harrap & Co., London [9] PREFACE The Past may be forgotten, but it never dies. The elements which in the most remote times have entered into a nation's composition endure through all its history, and help to mould that history, and to stamp the character and genius of the people. The examination, therefore, of these elements, and the recognition, as far as possible, of the part they have actually contributed to the warp and weft of a nation's life, must be a matter of no small interest and importance to those who realise that the present is the child of the past, and the future of the present; who will not regard themselves, their kinsfolk, and their fellow-citizens as mere transitory phantoms, hurrying from darkness into darkness, but who know that, in them, a vast historic stream of national life is passing from its distant and mysterious origin towards a future which is largely conditioned by all the past wanderings of that human stream, but which is also, in no small degree, what they, by their courage, their patriotism, their knowledge, and their understanding, choose to make it. -
The Patriarchal Devaluation of the Irish Goddess, the Mor-Rioghan Kelley Flannery Rowan Florida International University, [email protected]
Florida International University FIU Digital Commons FIU Electronic Theses and Dissertations University Graduate School 1-19-2005 Monstrum in femine figura : the patriarchal devaluation of the Irish goddess, the Mor-rioghan Kelley Flannery Rowan Florida International University, [email protected] DOI: 10.25148/etd.FI14030210 Follow this and additional works at: https://digitalcommons.fiu.edu/etd Part of the Religion Commons Recommended Citation Rowan, Kelley Flannery, "Monstrum in femine figura : the patriarchal devaluation of the Irish goddess, the Mor-rioghan" (2005). FIU Electronic Theses and Dissertations. 1058. https://digitalcommons.fiu.edu/etd/1058 This work is brought to you for free and open access by the University Graduate School at FIU Digital Commons. It has been accepted for inclusion in FIU Electronic Theses and Dissertations by an authorized administrator of FIU Digital Commons. For more information, please contact [email protected]. FLORIDA INTERNATIONAL UNIVERSITY Miami, Florida MONSTRUM IN FEMINE FIGURA: THE PATRIARCHAL DEVALUATION OF THE IRISH GODDESS, THE MOR-RIOGHAN A thesis submitted in partial fulfillment of the requirements for the degree of MASTER OF ARTS in RELIGIOUS STUDIES by Kelley Flannery Rowan 2005 To: Dean R. Bruce Dunlap College of Arts and Sciences This thesis, written by Kelley Flannery Rowan, and entitled Monstrum in Femine Figura: The Patriarchal Devaluation of the Irish Goddess, The Mor-rioghan, having been approved in respect to style and intellectual content, is referred to you for judgment. We have read this thesis and recommend that it be approved. Lesley Northup Erik Larson Christine Gudorf ajor Professor Date of Defense: January 19, 2005 The thesis of Kelley Flannery Rowan is approved. -
Sacred-Outcast-Lyrics
WHITE HORSES White horses white horses ride the wave Manannan Mac Lir makes love in the cave The seed of his sea foam caresses the sand enters her womb and makes love to the land Manannan Mac Lir God of the Sea deep calm and gentle rough wild and free deep calm and gentle rough wild and free Her bones call him to her twice a day the moon drives him forward then takes him away His team of white horses shake their manes unbridled and passionate he rides forth again Manannan Mac Lir God of the Sea deep calm and gentle rough wild and free deep calm and gentle rough wild and free he’s faithful he’s constant its time to rejoice the salt in his kisses gives strength to her voice the fertile Earth Mother yearns on his foam to enter her deeply make love to the Crone Manannan Mac Lir God of the Sea deep calm and gentle rough wild and free deep calm and gentle deep calm and gentle deep calm and gentle deep calm and gentle deep calm and gentle Rough wild and free BONE MOTHER Bone Bone Bone Bone Mother Bone Bone Bone Crone Crone Crone Crone Beira Crone Crone Crone, Cailleach She stirs her cauldron underground Cerridwen. TRIPLE GODDESS Bridghid, Bride, Bree, Triple Goddess come to me Triple Goddess come to me Her fiery touch upon the frozen earth Releases the waters time for rebirth Bridghid Bride Bree Triple Goddess come to me Triple Goddess come to me Her mantle awakens snowdrops first Her fire and her waters sprout life in the earth Bridghid Bride Bree Triple Goddess come to me Triple Goddess come to me Imbolc is her season the coming of Spring Gifts of song and smithcraft and healing she brings Bridghid Bride Bree Triple Goddess come to me Triple Goddess come to me Triple Goddess come to me SUN GOD LUGH In days of old the stories told of the Sun God Lugh Born…… of the Aes Dana, half Fomorian too Sun God Sun God Sun God Lugh From Kian’s seed and Ethlin’s womb Golden threads to light the moon A boy to grow in all the arts To dance with Bride within our hearts Hopeful vibrant a visionary sight Creative gifts shining bright. -
Beltane 2013
Pooka’s Page for Grownups This issue of Pooka Pages has been, without a doubt, the hardest for me to produce in the entire eleven years since it was begun. Indeed, for a short while I wasn’t sure there would ever be another issue. As many of you may have heard, Pooka crossed over to the Summerlands on March 25 th. I’m devastated without my little partner, co-author and familiar at my side. But the sympathy and support of friends helped me through those first mind- numbing days and our Pooka Pages Team members gallantly rallied through our shared grief to make sure this issue did get to you. Even Pooka, himself, took part. His little ghost sat pressed against my side and dictated a story about his Great Adventure. He wanted the children to know, as we did, that this was a Transition, that he’s resting comfortably with the God & Goddess for a while and that he will be back. That someday, I will look into the eyes of a little black kitten and say: “There you are! I found you! ” When that day comes, Pooka (in his new body) and I, together, will write Part Two of his “Great Adventure”… Until then, his indomitable little spirit lives on… and so will the Pooka Pages. Some Other Names: May Day, Roodemas, Walpurgis (Germany), Cetshamain (Ireland), Cyntefin (Wales), Cala Me' (Cornwall) and Kala-Hanv (Brittany) This is when the Goddess and the God get married and all of Nature celebrates with them. The ancient Celts divided the year into two parts – Winter, the colder, dark part that began at Samhain, and Summer, the lighter, warmer part, which officially started at Beltane. -
Celtic Mythology Ebook
CELTIC MYTHOLOGY PDF, EPUB, EBOOK John Arnott MacCulloch | 288 pages | 16 Nov 2004 | Dover Publications Inc. | 9780486436562 | English | New York, United States Celtic Mythology PDF Book It's amazing the similarities. In has even influenced a number of movies, video games, and modern stories such as the Lord of the Rings saga by J. Accept Read More. Please do not copy anything without permission. Vocational Training. Thus the Celtic goddess, often portrayed as a beautiful and mature woman, was associated with nature and the spiritual essence of nature, while also representing the contrasting yet cyclic aspects of prosperity, wisdom, death, and regeneration. Yours divine voice Whispers the poetry of magic that flow through the wind, Like sweet-tasting water of the Boyne. Some of the essential female deities are Morrigan , Badb , and Nemain the three war goddess who appeared as ravens during battles. The Gods told us to do it. Thus over time, Belenus was also associated with the healing and regenerative aspects of Apollo , with healing shrines dedicated to the dual entities found across western Europe, including the one at Sainte-Sabine in Burgundy and even others as far away as Inveresk in Scotland. In most ancient mythical narratives, we rarely come across divine entities that are solely associated with language. Most of the records were taken around the 11 th century. In any case, Aengus turned out to be a lively man with a charming if somewhat whimsical character who always had four birds hovering and chirping around his head. They were a pagan people, who did not believe in written language. -
Ancient Irish Rhetoric
Rhetoric of Myth, Magic, and Conversion: Ancient Irish Rhetoric Of our conflicts with others we make rhetoric; of our conflicts with ourselves we make poetry—William Butler Yeats Our first tendency is to look outside Europe when searching for ancient rhetorics that do not follow the Greco-Roman tradition. After all, much of European culture was strongly influenced by Roman culture, especially following the conquests of Julius Caesar in 58-51 BCE and subsequent conquests that brought most of Europe under Roman control. Rome’s civic practices, including variations of Greco-Roman rhetoric, were eventually taught in most parts of the continent. Even after the fall of the Roman Empire in 476 A.D., Greco-Roman rhetoric continued to flourish in Europe, because St. Augustine, a generation earlier, had re-purposed it for the Roman Catholic Church in his On Christian Doctrine (426 A.D.). Ireland, however, offers us an interesting exception to Romanized Europe. The island’s remoteness allowed it to preserve much of its Celtic culture while keeping at arm’s length the cultural influences of Rome and much of medieval Europe. The Irish traded with the Roman world, and eventually they were converted to Christianity after the arrival of St. Patrick in 431 AD. Nevertheless, Irish culture stood apart from European culture, especially during the crucial period of the so-called “Dark Ages” from the fifth to ninth centuries. It was not until the date 1172 AD, when England’s Henry II conquered Ireland, that we might mark Ireland’s capitulation to European civic and educational practices—and then only as a conquered people. -
LUGHNASADH 2017 Welcome to the Lughnasadh 2017 Issue of Serpentstar!
A newsletter of The Order of Bards Ovates and Druids in the Southern Hemisphere LUGHNASADH 2017 Welcome to the Lughnasadh 2017 issue of SerpentStar! Once again we move into a new calendar year, and begin the revelries of harvest time. Macadamia Grove had the joy of playing with fire for a second time, pictures on this page and elsewhere. Lots of neat stuff for you in this issue - poetry from wyverne and Chris Parker, Part 2 of James Howell's thought- provoking (and very topical) article, William Rattley shares another musing with us, we welcome the Song of the Eastern Sea Seed Group to the group listings, OBOD's new Portuguese language magazine Ophiusa to the publications list, two new celebrants (Jenneth Graham and Pamela Meekings-Stewart) to our advert section, and there's info on the 2017 Assembly which will be held in Sydney in August. And if that's not enough, we debut a bursting new New Zealand section - 'Aotearoa'! It's my hope that the marvellous content offered by our NZ cousins will inspire other groups around the Southern Hemisphere to send us some content - Brisa del Sur and Cradle Seed Group I'm looking at you!! NOW, there's also an announcement to make this issue. For those of you who don't already know, 2017 is the twentieth year of SerpentStar! Back in 1997 the first ever issue was released to mark Alban Hefin, and there's a scan of it on the archive page of the SerpentStar website. The archive page is growing, and my aim is to have the entire back catalogue of SerpentStar available in electronic form by the end of the year. -
Primal Religion
Primal Religion Characteristics of primal religion ost world religions have holy texts: for example, Christianity has Ninian Smart (1927–2001) was a leading scholar and teacher in the field of Religious Studies. In his book The Religious Experience of Mankind (1984), he sets out some of the Myth Mthe Bible; Islam, the Qur’an; Hinduism, the Gita; and Sikhism, main features of primal religion. Myth and story-telling are the Granth Sahib. But what about those societies without a tradition important in primal religions Mana High God Ancestor veneration of writing? Many societies in the word are non-literate or oral, that is, both in their content, and A term originating in the Most, if not all, primal The human creator of the ongoing pattern of they communicate chiefly by the spoken word, and their traditions are cultures of the Pacific, religions have a concept the society, or a hero their telling. Myths explain mana is a surrounding of a High God. The High memorized. with great mana, is origins, good and evil, local force that is invisible God is above and beyond often honoured through landforms, past events, and and populated with this world; it is creator religious ritual. This may future possibilities. Oral traditions Animism deities. Mana resides and ruler of all, including be done due to perceived in chieftains, animals, souls. The High God is connections with fertility The creation myth of the The religion of oral societies has tended to be viewed as “Primal” religion is the best of a poor selection of words places, and large rocks often regarded as remote and the health of the Mongols magic or superstition, with the implication that these for the beliefs of these oral cultures.