DRUID LEGENDS OF CATASTROPHE 3
O worthy son of Ugoine dust know who invaded Eirin
In remarkable journeyings the Gael reached Scythia
Then departed to Shinar from thence to Egypt
In the reign of Pharoe Cincheris who drowned with his hosts
In the waters of the Rea Sea.
Prospering there, Nuil married Scota daughter of the Pharoe
Who bore our great ancestor from whom the Gael are named
Named also Scoti his mothers name.
Later a war was fought between the clans of Nuil and Neonbail
Their Decendants.
Refloir son of Neman was slain by Gollam who fled to Egypt
In the reign of Pharoe Nectenibus decendant of Scota.
They journeyed through Africa.
Of their descent Fenius Farsaid was eminent.
Their descendants reached Spain.
Ilith begat strong children Donn, Aireach, Aimergin,Eber, Ir and Copla, Ereamon and Aranan,Eight Descendants of Gollam begat by noble Milidh
Whose name they took Mir Milidh
Their childrens children from Spain to Erin sailed
And took possession of he land dividing it among twelve chiefs
The truth of this is found in our historical records. This is the story of the coming of the Milesians to Ireland, and it clearly tells us of continual emigration for survival. This 'emigrate to survive plan' was true on the other side of the Atlantic as well, as the Hopi Creation myth tells us -
"Now the people began their migrations. Each group became a clan, some of them followed certain signs, some followed stars. They left their writing on the rocks, and every so often they stopped and built villages. But they never stayed long before moving on once more. Their guides were the sun, the moon, the stars, and their maize. If they reached places where the maize failed to grow, they knew that they had come too far and they turned back"
Our armchair romantic perspective lets us fantasize about the wanderlust of our ancestors, when in fact the reality was failing harvests, failing birth rates, and their inherited memories of natures abundance, i.e. when the Gods smiled upon us. In the last two thousand years we have tried to dominate nature and to the profit of a minority we have succeeded, but there are huge famines happen all the time and the majority of the world seems to be in panic for our future survival. We can blame the marketing overlords who create unreal desires, or the church, which does not cater to our modern spiritual needs, or the corrupt politicians who squander our limited resources, but until we ourselves take full responsibility for our own futures - we will always be in confusion.
Our ancestors took full responsibility for their futures and they physically moved on, today it seems that we must take full responsibility for our future and mentally move on.
Much has been written about Newgrange, mostly highly academic, sometimes completely ridiculous, but it all stems from the fascination that everybody who visits the place automatically gets. The first written records of Newgrange are in the earliest Irish prose stories, the Mythological Cycle. Written in medieval times by the monks, they are in fact much older. They are about the Tuatha De Danann, the earliest known native Irish Gods. They are disguised as a supernatural race of wizards and magicians. They descended from the sky in a metal ship in the northwest and inhabited Ireland long before the Bronze Age. They are "The Lords of Light" that live in the great mound at Newgrange. The ancient name for Newgrange is Bru Na Boinne, and in the translation of this name is the first major clue to the wonders of their magic. Na Boinne means the river Boyne of the White Cow goddess, and Bru means an otherworld palace or festive hall, existing in an eternal timeless realm of the supernatural and not as a place of human habitation. This is the land of the Gods, a place of continual party where no one ever dies. It is written that the Bru had three fruit trees that were always in fruit, and an inexhaustible cauldron from which no company went away unsatisfied. Today we would call this the land of milk and honey. The first to live at this Bru was Elcmar, who was married to Boand, the divinised personification of the river Boyne. Not much is known about Elcmar, but the Boyne has magical and mystical attributes. The source of the Boyne is described as the well of Segais, an Otherworld Well regarded as being the origin of all wisdom and occult knowledge. This well is surrounded by hazel trees whose nuts drop into its water, forming na bolcca immaiss or bubbles of mystic inspiration. Either once a year, or once in every seven years, these pass into the river Boyne. The next occupant of the Bru is Dagda. We know lots about Dagda, the good god. He is the all powerful and omniscient and most prominent of the ancient native Irish gods. Also known as Ruad Ro-fhessa, the Lord of Great Knowledge. He is a sky god, and a god of the sun. Dagda lives in the Bru and has carnal union with Boand by using his mastery over time. Elcmar is sent on an errand for one day, which really becomes a period of nine months.
During this time Oengus is conceived and born. He is called Mac ind Oc, meaning the youthful one by his mother who says: Young is the son who was begotten at the break of day and born betwixt it and evening. Oengus is regarded as a personification of the day, and he is born on the start of the shortest day at Newgrange. Newgrange is also known as Bru Mac ind Oc, or the Bru of Oengus. Now the story of his birth moves on to adulthood when he requests a Bru of his own. Dagda says, " I have none for thee", Oengus replies" Thou let me be granted a day and a night in thine own dwelling ". When Dagda informs him " thou hast consumed thy time", Oengus says, "It is clear that night and day are the whole world, and it is that which has been given to me". From then on it is Oengus who dwells in the mound at the bend in the Boyne. A major poem about the Brú and Oengus by George Russel has Aengus himself talk about the past days of glory at the Brú while also implying its present state as a catastrophe. A Dream of Angus Oge, George Russel 1897
"As he spoke, he paused before a great mound grown over with trees, and around it silver clear in the moonlight were immense stones piled, the remains of an original circle, and there was a dark low narrow entrance leading within- He took Con by the hand and in an instant they were standing in a lofty, cross shaped cave, built roughly of huge stones. "This was my place. In days past many a one plucked here the purple flower of magic and the fruit of the tree of life . . ."And even as he spoke, a light began to glow and to pervade the cave, and to obliterate the stone walls and the antique hieroglyphics engraven thereon, and to melt the earthen floor into itself like a fiery sun suddenly uprisen within the world, and there was everywhere a wandering ecstasy of sound; light and sound were one; light had a voice... " I am Aengus, men call me young. I am the sunlight in the heart, the moonlight in the mind; I am the the light at the end of every dream... I will make you immortal; for my palace opens into the Gardens of the Sun".
In remarkable journeyings the Gael reached Scythia
Then departed to Shinar from thence to Egypt
In the reign of Pharoe Cincheris who drowned with his hosts
In the waters of the Rea Sea.
Prospering there, Nuil married Scota daughter of the Pharoe
Who bore our great ancestor from whom the Gael are named
Named also Scoti his mothers name.
Later a war was fought between the clans of Nuil and Neonbail
Their Decendants.
Refloir son of Neman was slain by Gollam who fled to Egypt
In the reign of Pharoe Nectenibus decendant of Scota.
They journeyed through Africa.
Of their descent Fenius Farsaid was eminent.
Their descendants reached Spain.
Ilith begat strong children Donn, Aireach, Aimergin,Eber, Ir and Copla, Ereamon and Aranan,Eight Descendants of Gollam begat by noble Milidh
Whose name they took Mir Milidh
Their childrens children from Spain to Erin sailed
And took possession of he land dividing it among twelve chiefs
The truth of this is found in our historical records. This is the story of the coming of the Milesians to Ireland, and it clearly tells us of continual emigration for survival. This 'emigrate to survive plan' was true on the other side of the Atlantic as well, as the Hopi Creation myth tells us -
"Now the people began their migrations. Each group became a clan, some of them followed certain signs, some followed stars. They left their writing on the rocks, and every so often they stopped and built villages. But they never stayed long before moving on once more. Their guides were the sun, the moon, the stars, and their maize. If they reached places where the maize failed to grow, they knew that they had come too far and they turned back"
Our armchair romantic perspective lets us fantasize about the wanderlust of our ancestors, when in fact the reality was failing harvests, failing birth rates, and their inherited memories of natures abundance, i.e. when the Gods smiled upon us. In the last two thousand years we have tried to dominate nature and to the profit of a minority we have succeeded, but there are huge famines happen all the time and the majority of the world seems to be in panic for our future survival. We can blame the marketing overlords who create unreal desires, or the church, which does not cater to our modern spiritual needs, or the corrupt politicians who squander our limited resources, but until we ourselves take full responsibility for our own futures - we will always be in confusion.
Our ancestors took full responsibility for their futures and they physically moved on, today it seems that we must take full responsibility for our future and mentally move on.
Much has been written about Newgrange, mostly highly academic, sometimes completely ridiculous, but it all stems from the fascination that everybody who visits the place automatically gets. The first written records of Newgrange are in the earliest Irish prose stories, the Mythological Cycle. Written in medieval times by the monks, they are in fact much older. They are about the Tuatha De Danann, the earliest known native Irish Gods. They are disguised as a supernatural race of wizards and magicians. They descended from the sky in a metal ship in the northwest and inhabited Ireland long before the Bronze Age. They are "The Lords of Light" that live in the great mound at Newgrange. The ancient name for Newgrange is Bru Na Boinne, and in the translation of this name is the first major clue to the wonders of their magic. Na Boinne means the river Boyne of the White Cow goddess, and Bru means an otherworld palace or festive hall, existing in an eternal timeless realm of the supernatural and not as a place of human habitation. This is the land of the Gods, a place of continual party where no one ever dies. It is written that the Bru had three fruit trees that were always in fruit, and an inexhaustible cauldron from which no company went away unsatisfied. Today we would call this the land of milk and honey. The first to live at this Bru was Elcmar, who was married to Boand, the divinised personification of the river Boyne. Not much is known about Elcmar, but the Boyne has magical and mystical attributes. The source of the Boyne is described as the well of Segais, an Otherworld Well regarded as being the origin of all wisdom and occult knowledge. This well is surrounded by hazel trees whose nuts drop into its water, forming na bolcca immaiss or bubbles of mystic inspiration. Either once a year, or once in every seven years, these pass into the river Boyne. The next occupant of the Bru is Dagda. We know lots about Dagda, the good god. He is the all powerful and omniscient and most prominent of the ancient native Irish gods. Also known as Ruad Ro-fhessa, the Lord of Great Knowledge. He is a sky god, and a god of the sun. Dagda lives in the Bru and has carnal union with Boand by using his mastery over time. Elcmar is sent on an errand for one day, which really becomes a period of nine months.
During this time Oengus is conceived and born. He is called Mac ind Oc, meaning the youthful one by his mother who says: Young is the son who was begotten at the break of day and born betwixt it and evening. Oengus is regarded as a personification of the day, and he is born on the start of the shortest day at Newgrange. Newgrange is also known as Bru Mac ind Oc, or the Bru of Oengus. Now the story of his birth moves on to adulthood when he requests a Bru of his own. Dagda says, " I have none for thee", Oengus replies" Thou let me be granted a day and a night in thine own dwelling ". When Dagda informs him " thou hast consumed thy time", Oengus says, "It is clear that night and day are the whole world, and it is that which has been given to me". From then on it is Oengus who dwells in the mound at the bend in the Boyne. A major poem about the Brú and Oengus by George Russel has Aengus himself talk about the past days of glory at the Brú while also implying its present state as a catastrophe. A Dream of Angus Oge, George Russel 1897
"As he spoke, he paused before a great mound grown over with trees, and around it silver clear in the moonlight were immense stones piled, the remains of an original circle, and there was a dark low narrow entrance leading within- He took Con by the hand and in an instant they were standing in a lofty, cross shaped cave, built roughly of huge stones. "This was my place. In days past many a one plucked here the purple flower of magic and the fruit of the tree of life . . ."And even as he spoke, a light began to glow and to pervade the cave, and to obliterate the stone walls and the antique hieroglyphics engraven thereon, and to melt the earthen floor into itself like a fiery sun suddenly uprisen within the world, and there was everywhere a wandering ecstasy of sound; light and sound were one; light had a voice... " I am Aengus, men call me young. I am the sunlight in the heart, the moonlight in the mind; I am the the light at the end of every dream... I will make you immortal; for my palace opens into the Gardens of the Sun".
26-30, F