Thread: Tribe of Dan
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Old 18-01-2010, 12:42 AM   #217
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Default In reality Bridget was Tuatha De Danann

Many myths surround the sacred springs or holy wells, including the theme of erotic love, intoxication as wisdom, the location of such springs as being in the Otherworld, which can mean both the land of the dead as well as the land of eternal youth. The Otherworld is perceived to be a source of power and of wisdom and is thought to be located under the earth, hidden in a mound, beneath the sea, in the far west, on a plain hidden in a mist. These elements can be found in the Fianna Cycle, the Brown Bull of Cooley, Niall and the Hag at the Well among others. Always, the emphasis among the Celtic peoples (earth-centered culture) was of cyclic regeneration rather than the linear movement or evolution of the historical culture.

There are different types of wells, briefly one might say that prior to the coming of St. Patrick, the sacred springs reflected the Celtic earth-centered spirituality. After Patrick, there occured a shift to "Christianize" the pilgrimages and practices associated with the wells. So the loric phenomena associated with many of the wells was revalorized in terms and by symbols universally understood in Christianity--a crossing of the boundary between the two cultures. The pagan tree took on the symbolism of Christ (i.e. the cross) and there sprang up throughout the country St. Patrick wells, St. Bridget wells.

Keeping in mind the shift to Christian spiritualism, have a look at the stone that marks St.Brigids Well at Cliffoney. Brigid is usually associated with fertillity and I've been told that is represented by the top symbol...

So on the top symbol...

The swastika basically a Greek cross with its arms bent at right angles is one of the oldest types of cross and it is also found among the variety of cross types in honour of Brigit. We find remarkable evidence of an early association between Brigit and the swastika on an inscribed stone from the early Christian period located near St Brigid'sWell at Cliffoney, Co. Sligo.126 This stone is described by W. F.Wakeman as presenting `the appearance of an early Christian cross', but possessing, nevertheless, `the savour of a pagan origin'.127

Wakeman also noted that, surmounting what he called `the Mithraic symbol or Swastica', in the head of the cross occurs a canopy of not ungraceful design which is not like . . . anything found elsewhere in these countries.'128 This `canopy' seems to me to bear a remarkable resemblance to the curving decoration of the horned head of the `Cernunnos' deity, the `striking analogy' between which `in his role as the Lord of the Animals and the god ÂSiva in his aspect as Pashupati `Lord of the Beasts' ' is stressed by Proinsias Mac Cana.129 If the Cliffoney swastika stone proves to have an association with the cult of horned deities, then, perhaps, it may be claimed that we see united on this Christian cross, the symbols of the same two potent fertility figures that continued to be remembered in the folklore associated with Lá Lúnasa and Oíche Féile Bríde, down to our own time. We may also discern in Wakeman's `canopy of not ungraceful design' and what lies behind it an explanation for Brigit's bizarre harrow head-dress (cf. p. 258 above).


Cernunnos (also Cernenus[1] and Cern) is a pagan Celtic god whose representations were widespread in the ancient Celtic lands of western Europe. As a horned god, Cernunnos is associated with horned male animals, especially stags and the ram-horned snake; this and other attributes associate him with produce and fertility.[2] Cernunnos is also associated mainly as the God of the Underworld.

Everything that we know about this deity comes from two inscriptions from France and one from Germany.[3]

Cernunnos was proposed to have been identified as the illustration on the Snake-witch picture stone, which shows a possibly horned figure holding snakes in his/her hands, from Gotland, Sweden

Cern means "horn" or "bumb, boss" in Old Irish and is etymologically related to similar words carn in Welsh and Breton, and is the probable derivation of "Kernow" (Cornwall), meaning horn'[of land]'. These are thought by some linguists to derive from a Proto-Indo-European root *krno- which also gave the Latin cornu and Germanic *hurnaz (from which English "horn") (Nussbaum 1986) (Porkorny 1959 pp. 574-576).

The same Gaulish root is found in the names of tribes such as the Carnutes, Carni, and Carnonacae and in the name of the Gaulish war trumpet, the carnyx. The Proto-Celtic form of this theonym is reconstructed as either *Cerno-on-os or *Carno-on-os, both meaning "great horned one". (The augmentative -on- is frequently, but not exclusively, found in theonyms, for example: Map-on-os, Ep-on-a, Matr-on-ae, Sir-on-a.)

Cernunnos is nearly always portrayed with animals, in particular the stag. He is also frequently associated with a unique beast that seems to belong primarily to him: a serpent with the horns of a ram.

The Gundestrup cauldron is a richly-decorated silver vessel, thought to date to the 1st century BC, placing it into the late La Tène period.[1] It was found in 1891 in a peat bog near the hamlet of Gundestrup, in the Aars parish in Himmerland, Denmark.

Last edited by macneil; 18-01-2010 at 01:13 AM.
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