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[gair.gwyn]

Pripomeňme si Lucanove verše z Pharsalie:

"ti, kteří příšernou krvavou oběť tam Teutatu nosí,
krutému božstvu, a hroznému Esovi v svatyni hrůzné,
oltáři Taranise - je krutý jak Diana skythská"

[Lucanus, Pharsalia, I. / 444 - 462, Nechutová J., 1976, Svoboda]

Čo tak kruté majú spoločné galský Taranis a bohyňa uctievaná skýtskymi kmeňmi pri Čiernom mori?

Lukianos zo Samostaty (120. n.l. - 180. n.l.), grécky spisovateľ sýrskeho pôvodu. Kariéru začal ako súdny obhajca v Antiochii, kde si osvojil rečnícke umenie. Postupne začal cestovať od mesta k mestu v Malej Ázii, prešiel Grécko, Taliansko, nejaký čas pôsobil v Ríme a odtiaľ sa vydal do Galie. Prednášal svoje ironické skladby plné vtipu a vyučoval rečníctvo. Je autorom 82 spisov - prednášok, dialógov, listov. V jednom z nich spomína ako prvý a jediný v antickej spisbe (rovnako ako Lucan 'krutú' trojicu) galské božstvo podobné Herkulovi - Ogmia, ktorého nájdeme v írskych ságach z 12. stor. n.l. ako Oghmu Cermaita - Oghmu Medový Jazyk:

"Our Heracles is known among the Gauls under the local name of Ogmius; and the appearance he presents in their pictures is truly grotesque. They make him out as old as old can be: the few hairs he has left (he is quite bald in front) are dead white, and his skin is wrinkled and tanned as black as any old salt's...
... However, I have yet to mention the most remarkable feature in the portrait. This ancient Heracles drags after him a vast crowd of men, all of whom are fastened by the ears with thin chains composed of gold and amber, and looking more like beautiful necklaces than anything else. From this flimsy bondage they make no attempt to escape, though escape must be easy. There is not the slightest show of resistance: instead of planting their heels in the ground and dragging back, they follow with joyful alacrity, singing their captor's praises the while; and from the eagerness with which they hurry after him to prevent the chains from tightening, one would say that release is the last thing they desire. Nor will I conceal from you what struck me as the most curious circumstance of all. Heracles's right hand is occupied with the club, and his left with the bow: how is he to hold the ends of the chains? The painter solves the difficulty by boring a hole in the tip of the God's tongue, and making that the means of attachment; his head is turned round, and he regards his followers with a smiling countenance.

[Lukianos, Herakles, http://www.sacred-texts.com/cla/luc/wl3/wl317.htm]

Pokiaľ nejde len o jeden z Lukianových žartov, a on naozaj v Galii takýto obraz videl, Galovia použili v obraze boha - rozprávača a básnika Ogmia - podobnú symboliku ako Platón v dialógu Ion:
"A na těchto prvních článcích řetězu jdoucího od Mús, na básnících, jsou zavěšeni zase jiní, každý na jiném z nich a tak přijímají enthusiasmos, jedni z Orfea, druzí z Músaia, většina je však posedlá Homérem a je držena jím."

[http://www.perseus.tufts.edu/cgi-bin/ptext?lookup=Plat.+Ion+536b, preklad: ?]

Od medových reťazí späť ku krutosti galsko-skýtskych bohov. Lukianos v spise 'O obetiach',
v ktorom sa vysmieva obetiam bohom, ironicky poznamenáva:

"Skyth arci již nechal úplně zvířat, neb usoudil, že je to sprosté, a své Artemidě obětuje jen lidi, a takto čině, snaží se, aby se zalíbil bohyni."

[Lukianos, Hovory záhrobní, str. 16, Machala F., 1930, ČAVU]

Galské ľudské obete, avšak bez irónie a s vážnou tvárou, uvádzajú vo svojich spisoch nasledovní antickí autori:
Caesar (100. p.n.l. - 44. p.n.l.):

"Celý galský národ je veľmi nábožensky založený. Preto tí, čo sú ťažko chorí, a tí, čo sa chystajú do boja alebo im hrozí nebezpečenstvo, obetujú ľudí namiesto zvierat ... a druidov si berú pri obetovaní za pomocníkov ... Takéto isté obete konajú aj v mene štátu. Iní pletú ozrutánske modly z prútia a ich údy napĺňajú živými ľuďmi. Potom ich podpaľujú a ľudia v plameni dokonávajú."

[Caesar, Commentarii de bello Gallico, VI. / 16, J. Hrabovský, 1966, Tatran]
Diodorus Siculus (1. stor. p.n.l.):

"For in such cases they devote to death a human being and plunge a dagger into him in the region above the diaphragm ... And it is a custom of theirs that no one should perform a sacrifice without a "philosopher"; for thank-offerings should be rendered to the gods, they say, by the hands of men who are experienced in the nature of the divine, and who speak, as it were, the language of the gods."

[Diodorus, Bibliotheca historica, V. / 31, http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Diodorus_Siculus/5B*.html]

Strabo (64. p.n.l. – 24. n.l.):

"But the Romans put a stop to these customs, as well as to all those connected with the sacrifices and divinations that are opposed to our usages. They used to strike a human being, whom they had devoted to death, in the back with a sabre, and then divine from his death-struggle. But they would not sacrifice without the Druids. We are told of still other kinds of human sacrifices; for example, they would shoot victims to death with arrows, or impale them in the temples, or, having devised a colossus of straw and wood, throw into the colossus cattle and wild animals of all sorts and human beings, and then make a burnt-offering of the whole thing."

[Strabo, Geographica, IV / 4.5, http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Strabo/4D*.html]

Všetky tri správy sú si podobné vo zdôraznení prítomnosti Druidov pri ľudských obetiach. Zdá sa, že všetci traja autori čerpali z rovnakej pôvodnej správy - pravdepodobne Poseidoniovej - a antickým spôsobom výkladu histórie každý pridal svoju štipku soli. Diodorus uvádza ranu dýkou do brucha, Strabo ranu mečom do chrbta - v pôvodnej správe mohla byť jednoducho 'rana'. Caesar zase opisuje obetného panáka z prútia a z ľudí, Strabo pridáva slamu, dobytok a divinu. Ktorý z autorov naozaj videl tieto obete? A akú úlohu 'pomocníkov' pri nich hrali Druidi? Boli iba ideologickým dozorom vražedného predstavenia, ktoré bolo 'formou výcviku'? V tejto súvislosti sú príhodné Senecove slová:

"Dlouhým cvičením musíme dodávat duchu tvrdosti, aby snesl pohled na ni /smrť/ a jeji příchod. Je nutno pohrdat smrtí mnohem víc, než je zvykem."

[Seneca, Další listy Luciliovi, 82. list, Bahník V., 1984, Svoboda]

Rímska nobilita holdujúca vzájomnému vraždeniu gladiátorov v cirkuse takémuto druhu tréningu neprišla na chuť:

"Strašlivě nelidský kult Druidů v Galii ... /Claudius/ vyhladil uplně"

[De vita Caesarum, Suetonius, Claudius / 25, Ryba B., 1966, Odeon]

"Potom byla vložena do kraje poražených /ostrov Mona/ posádka a vymýceny háje zasvěcené ukrutným pověrám"

[Tacitus, Annales, XIV. / 30, Minařík A., 1949, ČSAV]

"Za vlády císaře Tiberia byla zrušena instituce druidů a věštců - lékařů ... A není dobře možné dostatečně ocenit Římany a být jim vděčným za to, že odstranili obludnosti, při nichž se považovalo za ten nejzbožnější akt zabít člověka, a dokonce za velmi zdravé jíst ho"

[Plinius Maior, Naturalis Historiae, XXX. / 13, Němeček F., 1974, Svoboda]

Na laténskom keltskom obetisku v Palárikove (datované do rokov 300. - 200. p.n.l.), v blízkosti druidského pohrebiska, archeológ Jozef Paulík objavil vhodné nálezy pre diskusiu na tému druidských ľudských obetí:

"Napriek pomerne malému počtu nálezov (iba štyri kusy) pozoruhodné je zistenie, že na troch zlomkoch kostí (dvoch zvieracích a jednej ľudskej) sa zistili stopy po varení, fragment ľudskej kosti bol aj opálený. Výnimočnosť tohto úlomku spočíva aj v tom, že ide pravdepodobne o kosť vyrezanú alebo vyseknutú z kĺbu."

[Slovenská Archeológia XXIII-2, str. 299 – 300, 1975, SAV, Archeologický ústav]

Analýzu zlomkov pripája Milan Thurzo: "Úlomky kostí z jamy A2 pozostávajú z úlomku dlhej kosti zvieraťa, úlomku zvieracieho rebra, úlomku ľudkého rebra a vyseknutého fragmentu distálnej kĺbovej plochy pravdepodobne ľudského femuru. Vzhľad kostí (okrem ľudského rebra) nasvedčuje, že boli varené; úlomok kĺbnej plochy stehnovej kosti sa nachádzal určitý čas v blízkosti žiaru ohniska."

[Slovenská Archeológia XXIII-2, str. 333, 1975, SAV, Archeologický ústav]

Pripomeňme si Caesarove slová:

"Druidi predovšetkým hlásajú, že duše nezanikajú, ale že po smrti prechádzajú z jedných ľudí do druhých. Nazdávajú sa, že pohŕdanie strachom pred smrťou najväčšmi povzbudzuje k udatnosti."

[Caesar, Commentarii de bello Gallico, VI. / 14, J. Hrabovský, 1966, Tatran]

Senecova stoická výchova mala na Nerove správanie rovnaký vplyv ako druidská na správanie Galov:

"Preto tí, čo sú ťažko chorí, a tí, čo sa chystajú do boja alebo im hrozí nebezpečenstvo, obetujú ľudí namiesto zvierat ... Nazdávajú sa totiž, že vôľu nesmrteľných bohov si možno nakloniť iba tak, ak sa za život jedného človeka dá život iného človeka."

[Caesar, Commentarii de bello Gallico, VI. / 16, J. Hrabovský, 1966, Tatran]


A šup ho zaklať, kto je poruke:

"Nesmrteľným bohom sú podľa ich mienky milšie obete zlodejov, zbojníkov a iných previnilcov. Ale ak niet dosť takých, obetujú aj nevinných."

[Caesar, Commentarii de bello Gallico, VI. / 16, J. Hrabovský, 1966, Tatran]

Dobrý deň, sused Biatecomarus, doma ste? Manželka mi stoná a bojím sa najhoršieho! Nenašiel by sa neposlušný syn či dcéra? Samozrejme, udeje sa to vo všetkej počestnosti. Aj Druidi prídu, pomrmlú si svoje a nakoniec aj tak nechajú seknúť. Veď viete, akí sú, im je to jedno. Nech si vraj obetujeme, koho chceme a komu chceme, aj tak sa znovu narodí. Pán sused, no nie je to rúhanie?!


naformatovane, ako som mal v umysle: http://www.addocca.szm.sk/ludske_obete.zip

[gair.gwyn]

ak si chcete postudovat bozskeho Caesara:

http://www.gettingstartedwithlatin.com/ ... linear.pdf

strana 333 v pdfku a nasledujuce.

[Azmodan]

dakujem

[gair.gwyn]

niet za čo

[gair.gwyn]

Ako kazdy rok, opat tu mame 1majovy pribeh


http://www.geocities.com/addocca/the_history_of_taliesin_or_may_day_rebirth_of_little_gwion.pdf


May Day occurs on May 1 and refers to any of several public holidays.
As a day of celebration the holiday has ancient origins, and it can
relate to many customs that have survived into modern times. Many of
these customs are due to May Day being a cross-quarter day, meaning
that in the Northern Hemisphere it falls approximately halfway between
the spring equinox and summer solstice.

A cross-quarter day is a day falling approximately halfway between a
solstice and an equinox. These days originated as pagan holidays in
Sweden, Norway, Finland, United Kingdom and Ireland, and survive in
modern times as neopagan holidays. The cross-quarter days were also
independently developed in East Asia as four of the 24 Solar Terms.

4-10 May: Beltane, 立夏 (lìxià)
Between Midspring and Midsummer
Traditional summer begins
Middle of astronomical spring

In Irish mythology, the beginning of the summer season for the Tuatha
Dé Danann and the Milesians started at Bealtaine. Great bonfires would
mark a time of purification and transition, heralding in the season in
the hope of a good harvest later in the year, and were accompanied
with ritual acts to protect the people from any harm by Otherworldly
spirits, such as the Aos Sí. Like the festival of Samhain, opposite
Beltane on October 31 Beltane was also a time when the Otherworld was
seen as particularly close at hand.

In Celtic mythology, Belenus (also Belinus, Belenos, Belinos, Belinu,
Belanu, Bellinus, Belus, Bel) was a deity worshipped in Gaul, Britain
and Celtic areas of Austria and Spain. His name means "shining one" or
"henbane god" and he is associated with heat and healing. He may be
the same deity as Belatu-Cadros. In the Roman period he was identified
with Apollo. His name has been found on around fifty inscriptions.
These are mainly concentrated in Aquileia and Cisalpine Gaul, but also
extend into Gallia Narbonensis, Noricum, and far beyond.

The Floralia, also known as the "Florifertum," was an ancient Roman
festival dedicated to the goddess Flora. It was held on April 27 to
May 3 and symbolized the renewal of the cycle of life, marked with
dancing, drinking, and flowers. The Floralia was on the IV Kalends
May. Dedicated to Flora, the goddess of flowers and vegetation, this
day was considered by the prostitutes of Rome to be their own. While
flowers decked the temples, Roman citizens wore colorful clothing
instead of the usual white, and offerings were made of milk and honey
to Flora.

[gair.gwyn]

Mayday is an emergency code word used internationally as a distress signal in voice procedure radio communications. It derives from the French venez m'aider, meaning 'come help me'. It is used to signal a life-threatening emergency by many groups, such as police forces, pilots, firefighters, and transportation organizations. The call is always given three times in a row ("Mayday Mayday Mayday") to prevent mistaking it for some similar-sounding phrase under noisy conditions, and to distinguish an actual Mayday call from a message about a Mayday call.

[gair.gwyn]

Illuminati (plural of Latin illuminatus, "enlightened") is a name that refers to several groups, both historical and modern, and both real and fictitious. Historically, it refers specifically to the Bavarian Illuminati, an Enlightenment-era secret society founded on May 1st, 1776.


Movement was founded on May 1, 1776, in Ingolstadt (Upper Bavaria), by Jesuit-taught Adam Weishaupt (d. 1830),who was the first lay professor of canon law at the University of Ingolstadt.The movement was made up of freethinkers, as an offshoot of the Enlightenment,which some amateur historians believe was a conspiracy to infiltrate and overthrow the governments of many European states.

[gair.gwyn]

Vsetko v jednom, alebo - v Prvom:

[gair.gwyn]

As described in the Fasti (a series of poems by Ovid), the agricultural festival of Parilia, performed annually on April 21, was aimed to cleanse both sheep and shepherd. It was carried out in acknowledgment to the Roman deity Pales, god of shepherd and sheep and of whose gender is uncertain. While the festival seems to have originated before the founding of Rome in 753 BCE, most references note a distinction between the rural and urban forms, illustrating the combination of the ceremony with other aspects of Roman religion in the urban setting.

The rural structure of the festival was carried out by the shepherd himself. After the sheep pen had been decorated with green branches and a wreath draped on the gate, the remainder of the ceremony took place in a sequential fashion. At the first sign of daylight, the shepherd would purify the sheep: by sweeping the pen and then constructing a bonfire of straw, olive branches, laurel, and sulfur. The noises produced by this burning combination were interpreted as a beneficial omen. The shepherd would jump through this flame, dragging his sheep along with him. Offerings of millet, cakes, and milk were then presented before Pales, marking the second segment of the ceremony. After these offerings, the shepherd would wet his hands with dew, face the east, and repeat a prayer four times. Such prayers requested Pales’ assistance in freeing the shepherd and the flock from evils brought about by accidental wrongdoings (e.g. trespassing on sacred grounds and removing water from a scared water source). The final portion of the rural festival made use of the beverage burranica, a combination of milk and sapa (boiled wine). After consumption of this beverage, the shepherd would leap through the fire three times, bringing and end to the ceremony.

[gair.gwyn]

The Tuatha Dé Danann ("peoples of the goddess Danu"), are a race of people in Irish mythology. In the invasions tradition which begins with the Lebor Gabála Érenn, they are the fifth group to settle Ireland, conquering the island from the Fir Bolg.

The Tuatha Dé Danann were descended from Nemed, leader of a previous wave of inhabitants of Ireland. They came from four northern cities, Falias, Gorias, Murias and Finias, where they acquired their occult skills and attributes. They arrived in Ireland, on or about May 1 (the date of the festival of Beltaine), on dark clouds.


Shortly after their arrival they defeated the Firbolg at the first battle of Mag Tuireadh. In the second battle of Mag Tuireadh they fought and conquered the Fomorians, a race of giants who were the primordial inhabitants of Ireland. The Tuatha Dé dealt more subtly with the Fomorians than with the Firbolg, and gave them the province of Connacht. There was also some marrying between the two races.

The Tuatha Dé themselves were later driven to the underworld by the Milesians, the people of the fabulous spanish king Milesius. There they still live as invisible beings and are known as the Aes sidhe. In a just battle, they will fight beside mortals. When they fight, they go armed with lances of blue flame and shields of pure white.