jueves, 7 de abril de 2011

Atlantis and Lemuria: Lost Continents, or a Dreamland of Eden?

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Many ancient writings describe Atlantis and other lost continents

Atlantis and Lemuria: Lost Continents, or a Dreamland of Eden?

by Juraj Sipos

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You ask - Atlantis? What is hidden behind this mysterious word? Did this lost, mythical world really exist? Why has it been covered with so much words, veils of fantasy, half-truths, assumptions, hypotheses, or perhaps truths? Or is it just a pure fabrication that inspires poets, occultists, and a little less conventional scientists? It's hard to tell...

Atlantis and its unearthly destruction gave birth to several theories; however, before we start speaking about them, let us look at the historically first recorded note about the existence of this unknown world.

The first record about Atlantis was written by Plato - a famous and trustworthy Greek philosopher - who in his works, Critian (and Timeus, too) described in words of Critias a story about Solon, a famous thinker and poet from 6th century BC, who had heard in Egypt from a certain priest that some long time ago there had existed a land called Atlantis, which had been destroyed. A fragment of Plato's words: On this island of Atlantis had arisen a powerful and remarkable dynasty of kings, who ruled the whole island, and many other islands as well and parts of the continent; in addition it controlled, within the strait, Libya up to the borders of Egypt and Europe as far as Tyrrhenia (Italy)... Translation by Sir Desmond Lee, first published 1965, Penguin Classics.

According to other narrations, Gods divided the world for themselves. Poseidon was one of them and he got the Atlantis. Some people had already lived on the island and one of them was Evenor who had Leucippe as his spouse; they had one daughter - Cleito. Cleito grew up, she was more and more beautiful, and Poseidon fell in love with her. When Cleito's parents died, the almighty God of the Sea took care of her and she was about to give birth to five pairs of twins - men, twin brothers, who received the Atlantis to domineer over it. The oldest one was Atlas. And these ruled and governed in a big empire...

Egyptians said to Solon that Atlantis had been destroyed some 9000 years ago. Thus, if we add 600 years (before Christ) when Solon lived, and 2000 years that passed from the Christ's birth until today, we will get 11,600 years.

There are other authors who wrote about Atlantis, but the first and most famous source is that one of Plato. The other source is a Greek philosopher Diodorusa Siculus, who lived some 90-20 years before Christ, and who wrote (Bibliotheca Historica) that some thousands years in the past Phoenicians had visited a very big island. Atlanteans allegedly "civilized most of the people". So you can see, there are more historical descriptions of Atlantis among which we can also find the one from Aristotle, who wrote, too, about a big island in the Atlantic Ocean. Furthermore, the destruction of Atlantis was mentioned by historians such as Marcellinus, Timagenus, Theopompos...

We also deal with written records of the Aztecs, Mayas, and not only with these. There are written records such as Chilam Balam, Dresden Codex, Popol Vuh, Codex Cortesianus - they all indicate that the existence of such an advanced civilization was possible. If we look into the line drawing of the less distant history, Atlantis had always attracted poets, writers, but also occultists or travelers/adventurers. One such author was Francis Bacon, who already in 1626 wrote a very interesting work - New Atlantis, which - at its time - exceeded even Verne. Bacon describes here how a shipwreck crew found some extremely advanced people on an island in the Atlantic Ocean. The inhabitants of this island could "record sounds", they were able to "demonstrate" and "copy" it; they used "engines" for all types of movements; they also had messengers whom they sent to visit the worldly nations and collect information.

Occultism and New Age also drew information from the famous Russian clairvoyant - Blavatska, who maintained that people from Atlantis were just a different race on Earth and they had amazing psychical abilities. However, being corrupted, they changed themselves to bad magicians and started war that resulted in a complete destruction.

Theories about Atlantis

Theories about Atlantis basically stand on two pillars:

I. It is a fable. It is a "bubble" fabricated from the fall of the Minon civilization and the destruction of the Thera Island, today known as Santorini, 1640 years before Christ by volcanic explosion in the area of smaller volcanic islands in the Egey Sea some 75 kilometers southeast from the main Greek land.

If we forget the first two points and suppose that Atlantis did really exist, then we can look at other theories:

II. Atlantis existed in the Atlantic Ocean.

In the web of sciences, pseudoscience and charlatanism, other teachings appear such as a theory about the existence of an archipelago between Cyprus and Syria, but the above theories are the mainstream ones. Let us therefore look at some information about the possible existence of Atlantis in divergencies of opinions and in a theoretical level without requirement to prove or disprove something.

If we count on the theory about the Mediterranean Sea and the Minon civilization, we will get a simple conclusion. However, if we are not ready to stop at this point, we can also mention theories about an island or even a land in the Atlantic Ocean.

Theories about Atlantis in the Atlantic Ocean

One of the first modern-time Atlantis researchers, who delved into the study of old documents and sources about Atlantis on a long-term basis, was Ignatius Donnelly - an American congressman from Minnesota, who in the year 1882 wrote a book Atlantis the Antediluvian World, and in 1883 Ragnarok the Age of Fire and Gravel. Donnelly brought the legend about Atlantis to awareness of Americans with great success. He cites Plato in his books; he speaks about myths and theories of the Biblical flood; he does not bypass native American Indians either and tries to document language similarities of Indian languages with some European languages.

The number of authors enlarged including the ones from professional areas. For example, James Churchward wrote several books where he documents old scripts; William Niven, a geologist, tries to prove that he found similar stone tablets in Mexico. These and other writers support the theory that Atlantis existed in the Atlantic Ocean as an advanced civilization that colonized the continent of North and South America, but also Europe, Africa and Asia.

The anthropologist George Hunt Williamson made his own research of Atlantis and Lemuria. The author writes how the ancestors of the Incas led him to an old manuscript in the Andes; it records the destruction of Atlantis and Mu. They had allegedly an advanced technology.

Proofs or arguments

In case of "proofs", we should be careful, as the Atlantis topic is a good way for making money. But in addition to fake proofs, there are some trustworthy arguments too. Let's think. The Piri Reis map come from about the year 1513.

Columbus, the man who discovered America as the first person mentioned in historical documents, studied older maps including the map of Admiral Piri Reis, which dates back to 1513. Albeit the continent of America was discovered in 1492, these maps picture the world in a shape that is against the knowledge of the present historical science. The Piri Reis map pictures also Antarctis some 300 years before it was discovered - the contours are quite accurate.

Not only this does make us "dumb". Professor Hapgood contacted the US Air Force to confirm the theory about the fact that the land areas of the Piri Reis map picturing Antarctis are not below ice. He received a positive answer.

I would like to believe... But most opinions pertaining to this subject are a product of manipulation that helps their authors maintain a "good job" or institute themselves in some hierarchy of the world. The Italian scientist Diego Cuoghi documents some details - already at the time of the Turkish Admiral, South America was being discovered by more adventurers; one of them was Amerigo Vespucci (in 1499); however, there are also maps dated before 1513 and even more accurate than the Piri Reis map if we focus on Cuba, Jamaica and Porto Rico - these areas are pictured quite inaccurately on the above-mentioned map. Writers like Dänikin or Professor Hapgood simply ignore this.

We can also mention a map by Juan de la Cosa (1500) or Cantino (1502). If we put Antarctis or "undiscovered" islands into the profile, this cannot be seen as proof, because, for example, Waldseemüller's map from 1507 pictures China prolonged from the back of India - China actually going to Sri Lanka... Thus, we could say that the missing part of Brazil on the Piri map simply did not exist!

And what about accurate contours of Antarctis? I think that Hapgood, von Dänikan and other writers arrogantly underestimate thinking and intelligence of ancient people and they forgot that Egyptians were very good sailors too.

This implies that if the Alexandrian library was destroyed as the richest source of information we had ever had - any good Egyptian pharaoh - a visionary could easily support a big expedition and it is possible that some ancient sailors knew that Antarctis existed. Having no records about this does not necessarily mean that ancient people did not explore America or Antarctis in the ancient past; neither does it mean that they had to become "extraterrestrials", as imagination of present writers often indicates, as they appear to think that ancient people were not even able to think.

Archeological findings

There are many interesting findings, but to expose details of every one of them is not necessary for the moment. To be brief, let's include only some of them to give a picture how adherents of the idea of a lost world think.

North America

In May 1969, somewhere around the Bimini islands, archeologists Mansen Valentain and Dimitri Rebikov found some remnants of a building some 30 meters deep in the sea. These were big pieces of stones - they perfectly fit into one another; the weight of one was about 25 tones. Scientists from the Miami University concluded that the remnants date back to some 7,000 or 10,000 years before Christ, which means that they are older than the pyramids of the Mayas.

The expedition of Dr. Manson Valentine found near the Bimini Islands other ruins at the sea bottom, and in the year 1982 these ruins were photographed. They are quite similar to one of the oldest places that have ever been found - Tiahuanaco Lake in Bolivia.

South America

Many explorers and adventurers tried to find the El Dorado - an imaginary place of immense richness. Some archeologists also claim that South America is the oldest cradle of humankind. Long time ago the Tiahuanaco Empire existed here and it is believed that it existed some 12,000 years before Christ. The remnants of a big city Tiahuanaco can be found even today on the banks of Titicaca Lake. Many expeditions explored this area. Scientists wonder how could the then inhabitants move heavy stones (about 130 tones) and put them side by side. The Tiahuanaco civilization gave birth to predecessors of Indians in South America.

Other sources say that Phoenicians visited South America; one such a source was Austrian Professor Ludwig Schwennhagen, who claims that he found their inscriptions in the Amazon jungle. The French researcher Apollinaire Frot traveled all over the Brazilian areas such as Minas Gerais, Goiás, Mato Grosso and Bahia and said that he had found so many such inscriptions that he could write books about them. A British explorer, Percy Fawcett, confirmed this independently.

Amazonia

Amazonia is poorly explored in terms of present knowledge; its size is only a little smaller that the present USA. A very famous is the story of Colonel Percy Harrison Fawcett, a member of the Royal Geographical Society in London.

At the beginning of the 20th century, this in archeology interested adventurer decided to explore "lost worlds" in the South-American forests. On the basis of agreements with the Bolivian and Brazilian governments, he became a member of several expeditions, and already in the year 1911 he lectured in London about "lost cities" the existence of which he predicted somewhere on the border between Bolivia and Brazil. Percy Fawcett was a real enthusiast of the mythological Atlantis and he believed that South America, i.e. Brazil, was colonized by this civilization in our ancient history.

His disappearance gave birth to several hypotheses, one of them was that Indians might capture him and that he still lives. BBC made several TV documents and they also contacted the Fawcett's family to find out more, but the family refused to disclose some sensitive materials about Fawcett with justification that people are not yet prepared to hear this...

Document 512

Fawcett, as we already know, was possessed by the idea to search ancient civilizations and he also visited many archives. He found a document in Instituto Historico e Geographico Brasileriro in Rio de Janeiro about the 1753 Portuguese expedition, where it is written: "...big, hidden and very ancient city was found without inhabitants...". However, stories about his disappearance are exaggerated - it is not a problem to disappear in such a jungle even today without leaving any trace. Some believe that he lives in these lost cities and has eternal life...

Lemuria

The idea of Lemuria or Mu first appeared in works of Augustus Le Plongeon, the traveler and writer who conducted his own investigations.

Concepts about Lemuria are further built on the fact that identical geological structures of Permian are found in South India, South Africa, and Australia. Some geologists therefore suggested a theory of possible existence of ancient continent and proposed the name Lemuria, which somehow survived.

This lost continent was later popularized by James Churchward (1852-1936) in a series of books, beginning with The Children of Mu (1931), The Lost Continent Mu (1933), and The Sacred Symbols of Mu (1935). The books still have devotees...

Conclusion

Certainly, every reasonable man will refuse Dänikin's ideas - we may not necessarily see an "astronaut" in every ancient drawing. But neither do we have to go in a direction to hatefully reject any idea that slithered off our monocultural line. First of all, it is open thinking that is important to correctly grasp or refuse anything that appears as truth or lie. Source: http://www.freebsd.nfo.sk/esoteric/

Copyright (c) Juraj Sipos. About the author: I published some books of poetry and live in Slovakia, Europe. I write Linux articles and I have a Linux howto: http://www.linux.com/howtos/Intkeyb/index.shtml


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viernes, 18 de marzo de 2011

The Four Sacred Symbols - By Michael Ragan

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The Four Sacred Symbols
by Michael Ragan
© 2000

Introduction / The Sacred Sword / The Sacred Spear / The Cauldron / The Lia Fail



We owe a great deal to those scholars of the late 19th and early 20th centuries who collected and translated the numerous Gaelic texts that now grace our major libraries in English form. The names of O'Flaherty, MacAlister, Thurneyson, Meyer, Dineen, Quinn, Gwynn are just a few that echo through the academic halls for their singular works and their imposing results.
Relatively few in number, they were in essence a closed society. The major markets for their books were like-minded academics who, for either philosophical or ethnic reasons, revered the ancient Irish and their mythology. It is to our advantage that they banded together in such groups as "The Irish Texts Society" and the "Royal Irish Academy." Thereby supporting and encouraging each other and gradually developing a remarkable number of documents which provide the non-Irish student an English translation of the here-to-for inscrutable Irish lore. For some, it was the culminating event of life. For example after many years of labor, R. A. S. Macalister brought the first volume of Lebor Gabála Érenn to printing in 1938. Subsequent years passed as he brought volumes II through IV to completion. Then in 1950, while still determinedly laboring on volume V, he passed and six more years lapsed before a successor could finish that final manuscript.
Not to be overlooked is the magnificent work of the Reverend Dr. Patrick S. Dineen who began editorship of Foclóir Gaedilge agus Béarla (Irish-English Dictionary in 1906. Years of study, labor and heartbreak ensued. A fire at the Dublin publisher in 1916 destroyed the completed manuscript and already prepared printing plates. With only his notes, Dr. Dineen went doggedly back to work in preparing a newer, better and larger version. The first edition had 820 pages. In the second edition, the pages were enlarged so that the new pages equaled about 1 3/5 pages of the old. A major problem was lack of funding. This was partially alleviated in 1924 by a gift of the Irish Government of one thousand pounds. Finally in 1927, 21 years after its beginning, the dictionary was finally published.
Yet as vigorous and diligent as the scholars of the past were, as much as we owe them, we must never forget that they are all too human. We must remember that they were the products of conservative European universities, long dominated by Christian dogma. As a consequence, non-Christian philosophy was often ignored or misunderstood. Additionally, earlier scholars seemed to overlook the subtleties of ancient analogy. Couple that with the tendency to build a study on the pioneering work of predecessors and errors become compounded.
Regardless of religious mindset, the study of Irish etymology is like a minefield. It has numerous hazards and traps. First there were wide variations in spelling between provinces and sometimes even within a province. It took a legislative act of the Dail Erenn, in 1949, to bring some order to the chaos of spelling. Further, the available early texts often-times copied much older fading and hard to read documents written in much earlier, often obscure language styles. Therefor we find considerable questionable translation into English of old Irish texts in modern works. In this, our story of the Four Sacred Symbols is typical.
While I am no Etymologist, I do have some understanding of the ancient philosophy. Further, I can generally recognize analogy. Additionally, I am sensitive to the spirituality of my forebears. Finally, I have a considerable collection of the works done by students of the language. Consequently, I feel better qualified to interpret the thought behind the words.
In this study we will take the reference to each of the Sacred Symbols individually. We will examine the source and look at the "scholarly" translation. Then we will investigate the Irish text, word by word. Finally, we will reconstruct a translation into contemporary English that will bring us much closer to the truth.


Introduction / The Sacred Sword / The Sacred Spear / The Cauldron / The Lia Fail


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The Lia Fail - By Michael Ragan

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The Lia Fail
by Michael Ragan
© 2000

Introduction / The Sacred Sword / The Sacred Spear / The Cauldron / The Lia Fail


gaelic text
"From Falias was brought Lia Fail which is in Temair,
and which is used to utter a cry under every king that should take Ireland."
Lebor Gabala Erenn


The sacred stone of the Tuatha de Danann, known as either the Lia Fail or the Cloch na Fail, remains an item of much controversy. In the last centuries, the primary disagreement has been its location. Some have it ferreted off to foreign shores to rest forever silent in a Christian Cathedral, others have it remaining stoically on a grassy slope in Tara. In truth, the real stone has yet to be found. Further, the purpose of the "stone" remains generally misunderstood and often overlooked. The answer, as it often does, lies in the language and the very words of its description.
Turning again to the one stark reference to the sacred elements in the Book of Lecan, we can find considerable detail if we examine those ancient words in the full light of methodical inquiry. To begin with, how about the subject? What does the term "Lia Fail" mean? Contrary to many scholars, the words Lia and Cloch are not fully synonymous. The noun Cloch can refer to almost any stone. It is a broad term, but generally indicative of a stone found in its natural weather or water-worn shape. Examples would be missiles, sling-stones and construction material.
The noun "Lia," on the other hand, indicates a more specific use. Further, it reflects processing and preparation for a purpose. It is a stone of singular import for its size and/or application and inscription. In other words, a "Lia" was often inscribed with symbols and characters. Thus a stone used for a boundary marker, monument, dolmen or cromlech is properly called Lia. It also has additional, intriguing meanings, which should not be ignored. For example, it indicates the color gray, age (and associated knowledge and wisdom), precious stone and many.
Here the reference to knowledge is paramount. If we once again dig deeper into the language, we find that the word for knowledge is RU. Quin advises that ru falls into two categories. Common knowledge is rus. Knowledge of the sacred and mysterious is run. It is that which is kept secret from the outsiders.
Lia also has more esoteric meanings, which are reflected in many of the recorded tales. Take for example the tale Ath Liac Find found in both the Book of Lecan and the Book of Ballymote. At one point, Find throws the "three edged stone" into the ford where great loss was inflicted on his opponents. Then the tale predicts the loss of the stone for a time until a fair Maiden of age and wisdom finds it. In this case, the three-edged stone refers to a powerful spell composed in a particular poetic form.
The specific use of the Lia is identified by the adjective, in this case, "Fail." The word Fail means hedge, wall, bed, resting-place, hut, protection, act of guarding, a circle, fold or a legal barrier. Notice that each of these interpretations reflect a protected or guarded state. Also, note that except for the last two items, the ancient Rath (home place) is infered. Protected by the Thorn hedge, in it was found the places of resting and it which was inviolate under Brehon Law. Interpreting our term then, in the broader sense, can give us "a precious, prepared ancient stone (or number of stones) that has (have) been dressed and inscribed in such a manner as to be enclosed, guarded and protected from outside exposure and intrusion."
Now a concept begins to emerge. Still, we cannot be sure of its purpose, so lets dig a little deeper. In the line "No geissidh fo cach rig no gebidh Erinn," MacAlister faced the old problem of a programmed mindset. Rightfully, he recognizes the utterance of the stone when associated with a potential rig (ruler). However, a couple of considerations were overlooked. First, let us look at the root word to geisidh. The root geis (variously geas) means a solemn injunction, a spell, and a prohibition, which can lead to misfortune and death. Geissidh means the expression of the geis. The translation of geissidh to shriek is therefor incomplete. In full, it signifies loud expression, which could be shriek. However, it also indicates the type of speaking, that is recognition, tribute and imperative instructions. Remember the many tales of the rulers who were given geis or restrictions with designated penalties for the period of their rulership. Remember also those who violated their imperative Geis to lose both life and leadership.
To flesh out our picture a bit more then, we have a stone or stones of unique singular purpose and character. Our Lia speaks with a voice that is loud and unignorable. An ancient and wise oracle, it provided recognition and tribute for the potential leader and identified those acts, which were prohibited to the person and his or her rule.
For the curious, lets take a quick look at rig. In Old Irish, the word was ri and of neuter gender. Under the patriarchal influence of first the Catholic Church and later the Norman invaders, it came to be considered masculine. In general usage, the word lost further of its definition when early Abbots were given the title "Ri." Thus you find a number of early clerics referred to as Bishop Kings, such as Cormac in the 10th century. However, under the proper and original context, a "Ri" (Righ) was the elected ruler of Clan or Tribe, male or female.
In summation then, the Lia Fail, as the Sacred Symbol of the Tuatha de Danann, was an oracle and possessor of ancient wisdom. Carefully and deliberately protected, it was a thing of mystery. When it spoke, it spoke with purpose. It loudly recognized and proclaimed the rightful ruler. It gave its tribute followed by the imperatives of Geis, or prohibited acts for the Ruler to be successful. Then it gave the penalties for violation. In the physical sense, the Lia was indeed a stone or stones. It was specially inscribed in mystery and wisdom. Thus the Lia Fail was and remains run or sacred knowledge.
Whether we consider the Lia Fail, and thus the Run, as either one stone or many, the basic considerations remain constant. It is one of the Sacred Symbols of the Tuatha de Danann, their sacred wisdom. It is carefully and deliberately protected. When it speaks, it speaks with purpose. It provides insight into both present and future. It also possesses great magical power that can not be denied.
Consider then this last of the Four Sacred Elements with the first three. We came from the east with Illumination. From there we turned south to Inspiration and with application we turned to the west and the Cauldron of Creativity. In our natural progression then we have learned through Illumination, and by applying Inspiration we were able to Create. With that creation we find the Sacred Knowledge that must be protected from misuse.
As you see, the rightful place for the Sacred Knowledge (Run) is the northern quadrant. We have completed our Deosil (clockwise) circle and now can turn once more to our point of origin. It is easy to see now why our ancient ancestors entered their sacred spaces from the north, then turned east to face the path of the Sun and their point of origin.
There are many choices of Stone that you can use as your Sacred Symbol. Many use Crystal, some use "Sunstone,." Others use a "special" rock that has adopted them for a time. Whatever your choice, whenever you work within your Circle, remember all that it stands for. It can greatly enhance your devotions and workings.


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The Sacred Cauldron - By Michael Ragan

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The Sacred Cauldron
by Michael Ragan
© 2000
Introduction / The Sacred Sword / The Sacred Spear / The Cauldron / The Lia Fail


gaelic text
From Muirias was brought the cauldron of Dagda;
no company would go from it unsatisfied.

Lebor Gabala Erenn


In examining the text, a couple of discordant notes sound. First is the Latin form used to designate the "cities, " which we have already addressed. "Muirias" is simply the word muir (the sea). The association of cauldron with sea is a common theme throughout Irish mythology. Further, we need only to examine the word used for cauldron, which we shall do directly.
A second questionable assertion is the implied ownership by Dagda. Throughout European mythology (including the Irish), the cauldron, chalice and cup are feminine symbols. It represents the womb of the Great Mother. It is the place of creation. How then can it be possessed by the epitome of male-dom? The answer is that it cannot be possessed as in ownership. It can only be protected and held in safety by the masculine figure. Thus, Dagda, as the archetype, was not the owner, but rather the protector of the Sacred Cauldron.
The Middle Irish word for cauldron is "Coiri," with "coire" and "caere" as alternate spellings. Sanas Cormach (Cormac's Glossary, 10th century) states that coire is a compound word taken from "cói úirre," or place of liquid (wetness). In other words, it was a thing identified simply by its' use, the holding or storage of liquids. Variations of the root coi include the modern "currach," or coracle (which holds liquids, (i.e. the sea), out rather than in; cailís (chalice); cora (weir); Corc (cork) and Cornu (chalice, cup or drinking horn). All of which have to do with containing or functioning within liquid. While the foregoing are all manufactured things, coire can also mean boiler, whirlpool and crater. With this information, we can better look at some of the other early references to cauldrons.
The "Magic Cauldron" is an essential theme throughout Celtic mythology, especially in Wales and Ireland. There is the quest for a cauldron in The Spoils of Annwn, which is regarded as the archetype for the "Holy Grails" stories. Also in Welch mythology is the "Cauldron of Rebirth," given to Bran.
In Ireland, the many cauldron tales all seem to emanate from the central theme established by the "Magical Cauldron" of Dagda. There is the "Healing Cauldron of Goibniu," in which wounded and slain warriors could be made whole to return to the field of battle. The Ruler of the Underworld had an inexhaustible cauldron to use at the grand feis. Then there was the magic cauldron stolen by Cúchulain and Cú Roí from the mysterious castle. Moreover, let's not forget the three cauldrons needed to soothe Lugh's Spear from its battle fury. The first cauldron would split, the second would boil and the third would become warm.
In each of the cauldron tales, there is that underlying theme of magic and "other worldness." The magical cauldron(s) satisfies all who come in need. It can feed, give drink, heal, restore life, soothe raging spears, contains wisdom and throughout retains its otherworld connections.
The relationship between Muir (the sea) and the various cauldrons and other magical containers are well established in throughout Irish myth. What is not so well established is just what Muir symbolizes. Most modern scholars will quickly mention "water" and/or "spirit." In this they are only partially right.
The sea to ancient humankind was deep, dark and mysterious. Home to both siren and sea-monster, it lured as well as repulsed. Ancient mariners drew pictures of sea serpents and monsters to signal dangerous or uncharted areas of the sea. Dangerous, yet alluring, the sea could feed humankind or feed on those temerarious souls who dared enter its province.
Perhaps more than most people; the ancient Irish lived on and by the sea. Every migration to Ireland from the Neolithic onward came by sea. Further, by 4,000 BCE, the Irish Island had firmly established trading routs with England and the European continent to as far away as the Mediterranean Sea. Thus living on, by and at the mercy of the sea, the Irish saw it as much more than a mere body of water. Within its mysterious unknown depths were life, death and rebirth. Consider the Imram Bran and the Voyage of Mael Dunn with their otherworldly experiences. Also remember the journey of Dagda to the mysterious undersea palace to retrieve his magical harp. Clearly the sea, its surface and contents, is part and parcel of the Otherworld.
In looking at all of the information above, it is quite clear that sea and cauldron are irrevocably connected to the Otherworld. Further, it is apparent that no representation of the unseen realm is complete without the symbolic cauldron. It is also obvious that the contents of the cauldron, as a symbol of the Otherworld, are of far more than just simple water. Within that cauldron are healing, inspiration, wisdom, sustenance (both physical and spiritual), healing and the very essence of life itself. It is the symbol of primary creation, the Great Womb, the source, the Mother Goddess herself.
As we look at the qualities of the Cauldron, we now find a continuing thread. Notice that included in the Cauldron as the necessary elements of "Wisdom" (Sword) or Illumination and the "Fire in the Mind" of our Sword of Inspiration. What a lesson we have here. You must have knowledge and inspiration before you can create. You must apply yourself mentally to the task at hand. Just knowing what needs to be done is not enough.
The generally accepted symbolism of the western quadrant today is the cauldron,. water and the sea. To the ancient Irish it was a bit more. The west was the Great Void. Yes, its symbolism did include water, but it also included firmament. It was the primordial soup that provides the source and place of creation. How true it is that we must have illumination and inspiration to find that place of creation.
The size of your sacred cauldron is, of course, not an issue. The issue is the ancient and powerful symbolism attached to that special cauldron or bowl that you use in your circle.



Introduction / The Sacred Sword / The Sacred Spear / The Cauldron / The Lia Fail


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The Sacred Spear - By Michael Ragan

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The Sacred Spear
by Michael Ragan
© 2000
Introduction / The Sacred Sword / The Sacred Spear / The Cauldron / The Lai Fail

Gaelic
"From Goirias was brought the spear which Lug had:
battle would never go against him who had it in hand"
(MacAlister transl.)


This particular sentence is extremely interesting because of its form. Middle Irish is used except for the word "tlegh,' which means spear or javelin. In Middle Irish the same word developed into Sleag (Spear), Slat (wand) and slecht (smooth). Here we find part of MacAlister's reason for believing in the validity of the references to the Four Sacred Symbols. The remainder of the passage is pretty much in Middle Irish form, as is the remainder of the Book of Lecan. Therefor it appears that the scribe who penned the words was retelling something from an oral tradition or quoting an extent (at the time of writing) manuscript fragment. We find other problems with this translation as well, so let's take a closer look.
First of all we reject the use of the word "gorias," as we explained in the introduction. Removing the Latin corruption, we are left with "gor." In Middle Irish, Gor means moderate heat or incubation. Our sense is that this statement concerning the Spear refers to the point of origin of the people, just as do the statements concerning the other Sacred Symbols. Thus, interpretation of "gor" more appropriately should be incubation, which requires a moderate and controlled heat.
Next, let us deal with the last word in the phrase "Lug." While Lug(h) is indeed a Deity, those who know your mythology, know that he was not a Tuatha de Danann original. He is a late comer who shows up just prior to the Second Battle of Moyturra, when the Tuatha de Danann battled the Fomorians. This occurred centuries after their initial coming into Ireland. ). Further, referring again to the Second Battle of Moyturra, we find that Lugh's choice of weapons was a sling, not a spear. Thus, associating the spear with Lugh is highly questionable. Secondly, the word lugh is a common word meaning bright or small amount (least amount). Now since this item was one of the four most sacred symbols to the Tuatha de Danann, least or small amount does not seem appropriate. Therefor, it is safe to assume that the translation here should mean bright. Therefore, what we have is a sword described as being bright or illuminated.
Let's next address the word bi. "Bi means simply birdlime or pitch. MacAlister chose to ignore this word which probably did not make sense to him. But it's inclusion is quite appropriate. A spear was composed of two or more elements. You have a spearhead and a spear-shaft. The latter could be composed of two or more pieces. To hold the pieces together, the ancients used pitch or birdlime to glue it all together. The problem of keeping head and shaft together was serious enough that by the 15th century bc, small loops were molded onto the shaft end of the spearhead to enable tying the pieces together with thongs. How were the thongs fastened to the shaft? By wrapping and gluing - using pitch or birdlime, of course. Additionally, smooth wood did not provide a very secure grip for a sweaty hand and grips were fashioned from both metal and leather, and wrapped tightly around a pitch or birdlime treated area. Thus we see that the matter of "bi" is central to our consideration.
Next we find "ic," which translates to "cure" or "prepare." Again, a word not understood by the translator is ignored.
Therefore, a simple literal translation of the Gaelic phrase should read "From the place of incubation was brought the spear, birdlime prepare(d) bright. Alternatively, in more proper English form, "From the place of origin, (the people) brought the Bright Spear, birdlime prepared." Thus we have the statement that the Spear, properly prepared for its purpose, was brought from the place of origin of the Tuatha de Danann.
The second phrase, "ni geitha cath frisin ti a mbid laim," also requires deeper consideration. Literally it states that "no start battle (or temptation) against person from first throw." In proper English then, "It will not battle (or tempt) the person who first throws it." Notice that the operative word here is "throws." It is active. It is not simply being held in the hand it is being put to its use. Further it is "first" use. It is initiatory.
Putting the two phrases together then gives us a much different view than that of the original translation. Our version should read "From the place of incubation (birth) was brought the Bright and well prepared Spear. It will not battle the person who first uses it." Notice we speak here only of one use, the first use. There is no indication of further action, such as we could expect in combat. What we actually have is a beautiful, well-prepared "spear" that will not turn on its user.
Within the old language, we find that the "spear" was considered to be something that went straight to its mark. It was slender and required but a narrow path of flight. With a sharp point, it could smite and make one "bow down." Interestingly, the root word supports such words as "splinter, genuflection" (or show respect) and "worship."
An interesting line appears in Tadhg Dall O'Huigin's Bardic Poems. It reads "Cean do sleighe ar gcora a croinn," which translates roughly to "The head is like a spear when heated." Then there is the line in The Song of Amergin that speaks "I am the point of a weapon. I am he who fashions fire from the head." Here, apparently, is the origin of the "Fire in the mind" line of Joseph Campbell, quoted from MacAlister in the Lebor Gabala Erenn. Here MacAlister rightly identifies the analogy as "Inspiration." The proper word here though is not "fire." In both of the above cases, the word "gor" is used. It is the controlled heat of incubation. It represents the constructive element and development. It does not mean the destruction of fire.
Now using the analogy, we can make a much more accurate and meaningful translation. From their beginning, the people brought the Spear of Inspiration. It will not battle he (or she) who will use it. Who could use such an implement? Who but every individual can benefit from inspiration, if they will but use it is also for every day people in every day life. It is that which raises each of us to that higher level when faced with a challenge. It is that which drives the artist to create the masterpiece. . Inspiration is not just for the poet or the scientist, the healer, or the wise one, however. It is that which magnifies the creative energies within each of us. It is that which gets us through our difficult days as well as our triumphant ones.
The sacred symbol then represents the Inspiration that comes from applying Wisdom to our thinking. Historically, the Spear of Inspiration is associated with warmth and the South. As our ancestors, we begin our sacred path from the east from whence we draw our illumination and acquire our wisdom. That alone is not enough and we turn to the south and draw on inspiration for our continued journey.
Few of us have the resources or room to work with an authentic full-sized spear. However, it is not the spear but that which it represents which matters. Further the association of wand and spear is strong. Thus a wand (slat) of elbow to fingertip length is most appropriate and perhaps far more practical for inclusion in your Sacred Tools.


Introduction / The Sacred Sword / The Sacred Spear / The Cauldron / The Lai Fail


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