An Tiarna Dubh
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Is minic a bhris beál duine a shrón ~ It is often that a person's mouth broke his nose
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Post by An Tiarna Dubh on Jan 26, 2016 15:35:53 GMT -8
This private Archive was created to store the great warehouse of textual knowledge collected by the IF, including that acquired from the Jedi Temple on Corsucant. This body of knowledge is nothing short of colossal. Located close to the IF HQ This three story building is open to the public. This private Archive was created to store the knowledge acquired from the great warehouse of textual knowledge collected by the IF, including that from the Jedi Temple on Corsucant. This body of knowledge is nothing short of colossal. The Library is vast and designed in an extremely functional circular fashion. A massive pillar rises up the center of the archives. Known as Great Pillar, this towering support gives off a strange Dark aura. On the ground floor sit rows of half-round tables topped with computer terminals linked to the main index catalogue are situated. The walls are painted a dim taupe hint & lighting a pale white creating the effect of natural light. A round multi-tiered stacking descends three stories, efficiently holding a vast collection of books, documents, manuscripts, datatapes & datacards running into the trillions. All works are carefully sorted and arranged in categories & subcategories. A system of two revolving turbo lifts allow for quick access to any section in the Archives.
The arrangement of the collection follows the same method as the great halls of the Jedi Temple. However, in the IF archive this division does not entail separate halls but the more economic system of stacking materials on levels. Also material has been arranged in three as opposed to four locations. The following ia a detailed layout of the Archives:
Level 1.
The ground floor is the heart of the Archives. At the central pillar the Chief Librarian oversees the Archives night and day from a modest desk covered in neat piles of notes and datacard. Along the pillar is a viewscreen and terminal with hook-ups to the main index catalog allowing reference of any material at will. Modest quarters with a simple cot house the Chief Librarian. This is a position held by a pure academic; the living area is meaningless in comparison to the honour of the job.
Also on this level Data collected from the Second Hall, dedicated to mathematical and engineering science is located here. Works related to the topics on hyperspace and how to achieve it and construct engines and vehicles capable of such feats are found here, along with many manufacturers of weapon designs. Guards are posted throughout the Archives but not directly at the Great Pillar in order to avoid unnecessary attention.
Level 2.
Here the rich collection of information on the geography and culture of each and every known planet in the Republic from the Third Hall a can be accessed. Starmaps of interstellar and planetary regions and detailed analysis on specific civilizations are stored here.
*Addition to this section is an ongoing project and a set of stacks set against the north wall two meters wide and stretching to the ceiling this provides ample room for further information.
Level 3.
At the final level the massive stockpile of zoological research forth hall provides extensive information on every known species of flora and fauna.
At the pillar the Chief Librarian oversees the Archives night and day from a modest desk covered in neat piles of notes and datacard. Along the pillar is a viewscreen and terminal with hook-ups to the main index catalogue allowing reference of any material at will. Modest quarters with a simple cot house the Chief Librarian. This is a position held by a pure academic; the living area is meaningless in comparison to the honour of the job.
The Chief Archivist is also responsible for briefing individuals who are preparing for missions, gathering data before hand and presenting it in a quick session. From their quarters they can quickly create a portfolio and transmit it for review by authorized individuals & help them reach a more informed decision.
The Archives Library is run by a staff of scholars under the control of the Chief Librarian. JN-66 & SP-4 analysis droids operate the Analysis chambers and wander the stacks assisting those in need of direction. The Archive employs at least one JN-66 & SP-4 at all times.
-The JN-66 is a model of analysis droid. A repulsorlift equipped with four color photoreceptors, with multi-wavelength imaging at extreme levels of magnification, set into its flat face. They are fitted with advanced verbobrains and sensor apparatus. As with all JN-66 droids at the archives are stripped of coverings for frequent irradiation baths & its repulsors were used to ensure that it never touches the surface in the archives.
-The SP-4 analysis droid is used to provide analysis assistance to organic beings. The IF employs at least one SP-4 at all times to aid researchers with mysteries that prove difficult to solve. The SP-4 can wirelessly access any mainframe data libraries, analyze reams of data, and then come to a single conclusion rather quickly. SP-4 is also equipped with a mouth-stalk that allowed it to communicate with organic beings.
In a normal case, such as a shooting, the SP-4 droids will look at weapon discharge patterns, weather reports from the day of the crime, biological records of the victim's species, and a geometrical triangulation of firing angles before fingering a likely subject. Critics of the SP-4 say that the droids are incapable of making the thinking jumps needed to solve a more difficult case.
Conan the Librarian:
Never before in the field of library science has there been a force so powerful, so intimidating as Conan the Librarian. At 6'2" and 220lbs of solid muscle he is a force to be reckoned with. With his horned helm on his back, a military belt & harness with dual shoulder holster holding two IF pistols each with a 12 round detachable box magazine (+ 1 round in chamber) and six clips. This is the Chief-Librarian. Approaching the front desk one is greeted sternly with a wave of hand and the word Failte ~ Welcome.
At birth into the warring culture of the Gaels his path as foretold by the Druids. This fine specimen would never see a battlefield but be directed away from the path of the warrior towards that of a scholar. He would enter a world scarce seen and one of great adventure. Thus from that moment on he began training began in the Arts as a whole and it was expected that he would progress into a position among the priestly class. And a most uncommon one at that: Librarian.
Although a people deeply rooted in the oral tradition a small school of most valued scholars were devoted to library sciences. Indeed this culture had among the earliest schools of thought on library science. Moreover, the accepted guidelines among the Gaels are of a particular, well-defined kind. The apparent elitist aspect of this particular school on library sciences is a great misinterpretation. In reality the dissemination of library sources are very restrictive (a) to preserve the physical quality of library resources, particularly ancient manuscripts and ( protect sources from dangerous individuals and theft. In a broader cultural perspective an element of elitism could be claimed, namely: the Druidic class determined that library sources must be restricted to a select user group. The fundamental consideration that compelled this decision was the conservation of the oral tradition. And indeed this was highly successful, as this cultural institution remains the heart of learning among these people and books are primarily reference sources in concern to laws, genealogy and the distinctive mapping system kept by these people. The stories of note from the oral tradition, from short tales to epic sagas rendered to textual form by scribes are also maintained in these libraries. Thus the library as important as it may be to chronicle knowledge is secondary to learning by means of the spoken word.
Conan was taught the strict code of ethics the ethics that guide library service and organization, the legal status of libraries and information resources, and the applied science of computer technology used in documentation and records management held by his culture in concern to the treatment of library sources. He gained a comprehensive understanding of the varying practices and perspectives of library science demanded by this school of library science. As with any library technicians, this art among the culture where Conan originated naturally centres on a unique blend of all things archaic and modern. Historically, when observed cross-culturally the duties of the librarian have always included archival science. And this may be said of that among the Gaels. This information management covers a field from the most basic of sources to state of the art technology and is constantly evolving, incorporating new methods information architecture and knowledge management. Yet the heart of this occupation unchanged in essentials.
The student must prove themselves equipped to handle the tools necessary for the administration of library resources, including collection management, information systems and technology, research methods, cataloguing and classification, preservation, reference, statistics etc. All the while they must keep up a vigorous course of martial training and pass a high level of Force training, with great focus on unmasking deception. The fee exacted for over-due books in this library system is most gruesome indeed. Conan excelled in this environment and climbed to the level of Lord then devoted his life to defending and serving the vast collection of knowledge collected by his people, the Eoghanacht at The Iron Fists Library
Great Pillar:
Great Pillar, as the massive pillar in the centre of the library is known is in fact hollow. Behind the wall is a secret research center three stories high. The entrance is located directly behind the Behind the Chief Librarians desk. This doorway into a land of wonder is heavily fortified made of durasteel to prevent unauthorized entry. The Chief Librarian is informed in advance of any visiting scholars. IFID Cards and open a door leading into a 2x 2 meter chamber with and upward lifting slide-door. Retina scans matching the ID# open this door for staff & authorized visitors. Four Kamino saber darts at each side of the entry are rigged to hit any who fail this test or by some means successfully enter unlawfully and the chamber locks down automatically. An alarm is instantly sounded & a squad of 10 Togorian Highland Commandos will arrive in a response time of 20 seconds.
Beyond these rigid security measures a comfortable study area awaits on the first level. Four roomy private cubicles are set to east corner. An open area with a long half round table is situated to the west side. It is in this tranquil setting study of the priceless treasures stored in Great Pillar takes place. Servant droids attend to the needs of visiting academics. At center a main index catalog is located allowing easy reference to the available literature. Even at this secure section of Colún Mhór only copies of the extant literature are allowed.
On the second level a second quarter round Diagnostic equipment ranging from state of the art computer technology to archaic scanning devices is readily available. The ancient microfilm apparatuses located here allows for storage of data on a strip of photographic film on which greatly miniaturized reproductions are been recorded. Microfilm is highly resilient & simply cannot be matched by the most sophisticated computer technology. Thus it is used to record all textual matter.
JN-66 & SP-4 analysis droids are constantly at work here. Transcription is the central task here. The copies of the greatest treasure of the Jedi Archives, the Great Holocron are stored here. A massive effort is underway transforming the data from the transcribed form into a polished text for analysis & research. Transcription droids produce highly accurate copies at a tremendous pace. But the human eye is needed to present a faithful version of the extant literature. Thus this presents a time consuming tedious undertaking. Notwithstanding the great records on philosophy, records of the Republic & personal journals of over a billion Jedi retrieved from the First Hall represent a priceless treasure now in the hands of the IF.
A second door with all the noted security measures is blocks all but authorized entry to the third level. The third level is split into two sections. On the west side lays a chamber where the great Sith Holocrons removed from the Jedi Temple are stored. To the east all other material Sith artifacts, including the extant manuscript versions of Holocrons are stored in a highly controlled environment to protect against further damage or decay. A small enclosed section at the north corner is equipped with two table topped with computer terminals & various tools of the trade necessary to transcribe the MSS.
An ongoing project to produce a history of the IF Source of Knowledge on the Warriors of the Iron Fists is also underway here. As demanded this work is being rendered in manuscript form.
The area is accessible to only the most learned of scholars hence security measures of the Great Pillar are exceptionally high. This section of the archives runs on a separate power source thus making it in impossible to access from the mainframe system.
ATTENTION: Any who attempt unauthorized entry will be summarily executed*
OoC A legitimate breech of Great Pillar would be an excellent RP experience. However this would need to be very well thought out. Any claims to have acquired
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An Tiarna Dubh
Member
Is minic a bhris beál duine a shrón ~ It is often that a person's mouth broke his nose
Posts: 841
Affiliation: Are you joking? the IF
Traffic Light: Green
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Post by An Tiarna Dubh on Jan 26, 2016 16:57:51 GMT -8
A great history of the history of the Gaels is being collected, transcribed and put into a polished edition under the supervision of the great academic Torna Ó Maolchonaire
The Gaels: an introduction:
The Gaels originate from a five planet, single sun system far beyond any charted territory. The planets are well described both geographically and historically in An Senchas Mór. The homeland of the Gaels is known as Tul Tuinde ~ Rock of the Wave. It has a single moon, called Gealach and a planetary ring. The surface is ninety percent water with many Islands. The largest of these Islands are covered with huge mountain ranges, plateaus and deep valleys. Climate is diverse with tropical jungles, barren plains and arctic areas. A diversity of wildlife, including a giant elk with magnificent racks, wild boars, wolves, saber- toothed cats and a variety of other mammals is found here. Huge reptiles, mainly carnivorous and a rich variety of oceanic life are found here.
The system is comprised of the following:
Tul Tuinde ~ Rock of the Wave (Main Gael homeland)
Tír na nÓg ~ Land of Youth
Ríocht na Sí ~ Kingdom of the Faries (A gas giant believed to house otherworldly people)
Tír na Cogadhaí ~ Land of Wars (the home of a great variety of peoples and one area where settlement by Gaels occurred: the fateful settlement by the rival Dál gCais and the Uí Fiachrach)
Reilig ~ Burial Ground (a dead planet with four moons all rich in metal ores)
Tine Mór ~ Great Fire (the Sun in the system)
Óglaigh na Iarndóideanna – Warriors of the Iron Fists owes its origins to a people known as the Gaels from a a five planet, single sun system far beyond any charted territory. These people dominate the system. The people from whom the IF originated own a rich tradition that we hold as our own. Indeed the Iron Fists mark a most interesting extension of this culture. The archeological records reveal a wave of nomadic people into this system thousands of years ago. The Gaels appeared as part of this migration pattern.
The expansion of the Imperial Empire put some pressure on the people of this system. Unlike other migration trends that came wave after wave, were outlasted and assimilated if not vanquished the Empire came bent on conquest. The failure at this goal and subsequent whitewash of this system from Imperial records in itself makes these of note.
II. SOCIAL STRUCTURE
The smallest unit in the Gaels society is the Fine, a close, extended family kinship group. The Fine, not the individual, was what was important. Legally the individual does not exist, except as a member of the Fine and is responsible for their set share of property and obligations that come with it.
The Tuath, a group which is most closely equivalent to the modern concept of tribe or clan, could be made up of one or several Fine and is led by the Rí, or king. Eligibility for leadership was based on blood relationship but was not directly inherited. The successor to the throne is chosen by the standing monarch under divine guidance. As a rule the successor is male but under certain circumstances a female. Any member of the Rí 's derfine, a kinship group extending back five generations, is eligible to be chosen. The new Rí (Ríon in the case of a woman monarch) is selected by the monarch from among eligible candidates. But it is our belief that the rightful heir is preordained then cast among us by the Gods to find or lose by our own decision.
The Tuath is ruled by the Rí, as an ultimate judge or law giver. The Rí governs over all principal dealings outside the Tuath and sets war policy. With guidance from the Ard Fheis – High Council by the Rí makes decisions for the Tuath. The enigmatic Sean Coimeádaí –Keeper, Randall Flagg and Ard Druí – High Druid make up the Ard Fheis. A council of nobles and assemblies of the freemen is held annually, generally in conjunction with a religious festival. Policy, law and new treaties are declared at these assemblies and how these will be executed is set out.
Within the Tuath, society can be divided into three classes: the Nobility, composed of landowners and warriors; the Aes Dana, men of art and learning, craftsmen, and included the druids; and the Commoners or Churls who owned no land but were free not slaves. Slavery was sometimes practiced by the Celts, but their slaves would have been war captives and other subjugated peoples.
The Nobility, or warrior class, is the best known group from the epic battles and mythology of the Gaels. They are the landowners and in control of most, if not all, of the land, herds, and flocks and most of the physical wealth of the Tuath. When not at war the noblemen spent their time conducting the business of the day, playing board games, watching youths at field games, participating in contests of skill and strength, hunting, and feasting.
Members of the nobility practiced fosterage, sending their young sons and daughters to the homes of other members of the nobility for their early training and education. At times this custom could also be used to cement alliances between Tuath, the children of the Ri of one Tuath being fostered in the home of the Ri of another tuath, where they could also serve as hostages to prevent hostilities. Ties to foster parents and siblings were very strong and often seemed to bind more tightly than those of blood.
Craftsmanship and technical skills are highly regarded by the Gaels and mastery of a craft alters one's social status. The more forms of craftsmanship mastered, the high the social status. The possessors of those skills, the Aes Dana, were free of other tribal obligations. They owed no military service to Lord or Tuath, and were free to travel between the lands controlled by different Tuath groups. Their skills were respected wherever they went among the Gaels and they are accepted and welcomed without threat.
We know very little about the Commoners as a group. They are free but do not own land and are generally farmers and less skilled craftsmen. Members of this group are dependant on relationships and agreements with members of the nobility for land on which to farm and work that they are selected to perform. But this I must note: An Tiarna has said “I have dined at the tables of both Kings and the Common man and as a whole prefer the company of the latter.” Let that weigh on how we judge the value of a man.
III. APPEARANCE, CLOTHING, AND CULTURAL CHARACTERISTICS
The Gaels are a well kept handsome people and take great pride in themselves and their physical appearance. Obesity is considered a disgrace; fit, sleek bodies are admired.
The Gaels are generally larger in stature than the average human, with gold or red blond hair and ruddy complexions. The dominance of light colored hair could be partially attributed to the bleaching effect of the lime they used as hair dressing. The men commonly wear beards and/or trailing mustaches and long flowing hair stiffened with lime for battle. Thin braids at the side mark rank. The women also wear their hair long, generally in one, two, or three braids often decorated with beads. Women warriors let their hair loose into battle. Both sexes are fond of personal decoration and jewelry and tattoos are worn a plenty.
The torc or neck ring, commonly made of gold, is an almost indispensable piece of jewelry for any self respecting Gael. Men almost always wear a belt and women frequently wear girdles of chain. The nobility of both sexes wear arm rings, finger rings, ankle rings, and bracelets as well as the omnipresent torc. Brooches are used to fasten cloaks and tunics and in multiples as decoration. Every nobleman wears his sword and belt dagger for ornamentation as well as protection.
These people are also wear colorful clothing, often in plaids or stripes and frequently edged with fringes. Tunics are worn by both men and women, generally floor length for the women and shorter, to the knee, for men. Braccae, a trouser like garment, are also sometimes worn, but generally only by the lower class, with the exception of seafarers and charioteers. Likewise women from harsh weather regions also wear braccae as well. The Brat, a large rectangular piece of cloth approximately 3' x 5', which is wrapped about the shoulders and body as a cloak, is an integral part of any Gael wardrobe. Leather shoes and or more often hiking style high boots are worn but headwear is not. Linen and wool are the common clothing fabrics. Warriors of a certain cult, the Gaestae, who are particularly frenzied in their fighting furor, go naked into battle covered only with designs drawn on their bodies in blue dye made from woad and their torcs, other jewelry and weapons.
Wealth within society is based on stock ownership with a heavy emphasis on cattle. Land is generally owned in common by the Fine, but its use is determined by the head of the Fine. The members of the fine work the land for themselves or with slaves, but portions of it are also leased out to landless freemen in exchange for goods and services. A nobleman's status and position is improved by the number of "clients" who owed him goods and services for his protection and assistance.
Rank, position, and status within the nobility of the Tuath is determined by the Rí based on individual strength and skill. Perhaps a more insightful phrasing might be to say that one's rank and position was based upon others perception of one's physical prowess. Indeed we must remember that posturing and a history of past exploits to back such a stance are intended to avoid not create confrontation.
Physical wealth, in land, cattle, and gold, also contributes to an individual’s status in society, but this can also be viewed as further demonstration of physical prowess. One inherited wealth taken from enemies by one's forefathers and one increased this wealth by taking goods from conquered foes, thus wealth is evidence that a warrior was strong and powerful.
IV. HOME AND POSSESSIONS
The Gaels, generally speaking, do not live in communities or villages. Each fine has its own homestead, self-sufficient and independent. Each homestead has a defensive embankment or palisade for protection against raiders surrounded by the fields and pastorage owned. In times of severe danger the entire Tuath retreat to a dún, a hilltop fortress which houses the Rí, Drudic and warrior orders but commoners do not normally live under such close conditions.
Each homestead consists of the main house or hall, a bread oven, a cheesehouse, drying racks for grain, a husking/winnowing area, a smithy or woodshop, livestock pens, and a granary or storage area – generally underground. The main house or hall, where sleeping, eating, and cooking takes place is simple in design, generally circular and half sunk in the ground. Stone, or more commonly wood, is used in the construction of the buildings which would have been roofed with thatch or perhaps shingles. The hall would have had a central hearth with a hole in the roof to allow smoke to escape. Each homestead is surrounded by the fields it controls and the fields are bordered by ditches or stone walls. Beds are simple pallets of furs with a thin mattress stuffed with grass or moss, arranged on ledges or benches which hugged the perimeter of the hall. The Gaels do not use chairs and squatted or sat on cushions and furs on the floor with a few low tables scattered about. Iron firedogs would have sat on the hearth as would a large cooking cauldron of bronze or iron.
V. TRADES AND SKILLS
Metals are readily available and household items which suffered heavy use, like the fire dogs, cooking utensils, and weapons are made of durable metal. The Gaels are skilled metalworkers and fashion the majority of their metal goods themselves. They not only work metals, but if the location is suitable, they mine ore as well. Bronze is the generally desired metal. Yet bronze is rarer than iron. Also precious metals are used to a high degree. Gold and silver for example which are even rarer also leaned heavily on outside trade. As consequence the move to space travel became a necessity.
The Gaels are adept woodworkers also and, in locations where boats are useful, they make magnificent ships of oak with iron fittings and anchor chains. Their ships had sails of hide and soft leather. They produce fine chariots and wagons as well as other high quality wooden goods.
The Gaels are skilled imitators and thus adept at adapting techniques and methods they learn from other peoples to suit their own purposes. They practice agriculture and were familiar with the benefits of crop rotation, letting land lie fallow for a period of time, and fertilizing with manure. They are also shrewd businessmen and traders. Trade between planets is common and well established. Salt, animal skins and furs, raw metals, amber, and perhaps grain and finished metal goods are traded for luxury goods such as glass, coral, precious metal goods and raw metals, and large quantities of wine from foreign traders. But among themselves the principal basis of exchange remains cattle. Use of gold and silver coinage is employed when dealing with other peoples.
VI. FOODSTUFFS, FIGHTING & DRUNKEN WARRIORS:
The Gaels are renowned for their love of good food and drink. They brew their own mead, beer, ale and whiskey and import wine from other peoples. A fragment from the Jedi Archives notes the offense at our practice of drinking their wine at room temperature and neat, (undiluted with water). The principal dish at feast was meat, either boiled or roasted on a spit. The best warrior at a feast would be awarded the distinction of their choice of the first cut of meat; the “Hero’s Portion”. Quite frequently fights erupt for this distinction. Game such as deer, bear, and boar are often on the menu although the favorite meats are pork and beef. Fowl and fresh or salt fish, including such things as seal, whale, and dolphin are also included in the Gaels diet. No part of the animals eaten is wasted, and the skins, fur, horn, bones, feathers, etc. are used for many purposes.
The principal grains are wheat, barley, oats, and rye. Other seeds and grains are collected from the wild as well for use in gruel and porridges. Leguminous vegetables are cultivated, as well as an odd root vegetable called práta (~í pl.) is also cultivated. This wondrous root vegetable has an incredible accumulation of nutrient value but is prone to a fungal disease known as “Black Death”. Bees are domesticated bees as well as collecting honey from wild bees to use as a sweetener and in making mead. Cattle, sheep, and goats are domesticated not only for their meat but also for milk. Horses of a unique mountain stock are also domesticated. Pork is a prized meat but these are never fully tamed as the boar hunt is a sacred traditional event.
VII. WARFARE:
The Gaels principal weapons are the slashing sword and spear or javelin. Shields are common and are made of wicker or wood, sometimes covered with leather. Bronze or bronze covered shields are sometimes made for use by elites or ceremonial or votive uses. Body armor and helmets are not commonly used although they are known. Helmets, when worn, often had animal crests or horns and were made of bronze for the wealthy warrior. Bows and slings are also commonly used as well as firearms. We also have a diverse set of styles on the use of weaponry.
The Gaels horses are smaller than average and are raised and trained as draft animals, for riding into battle, and as chariot horses. Chariots play a crucial role in traditional warfare. A method, which is found in sparse literature from native or foreign records was very effective against the Empire. Warrior and driver present a strong team. The driver brings the chariot to the point of battle, at which the warrior leaps from the chariot and engages the enemy. The driver then wheels off to one side, ready to come sweeping in to retrieve the warrior when needed. The skill of chariot drivers is demonstrated by the noted ability to elude fire from Imperial troopers.
Another tactic in warfare is to begin a confrontation with almost ritual taunting and hurling insults at the enemy before engaging in battle. The apparition of a naked, painted warrior with lime spiked hair screaming insults and working himself into a frenzy by acclaim to their previous exploits is indeed a daunting one, as seeing a collection of severed heads hanging from a warrior’s belt or chariot.
Perhaps the most striking and effective war tactic is that called le tine is le h-arm – with fire & sword. This seems to denote a simplistic brutal assault but in reality is quite the opposite. Likewise this tactic has proved to be highly successful again and again. This is a deeply contrasting method than the bold confrontational type of warfare spoken to thus far and must be understood on several levels. To begin when confronted with overwhelming odds the people quite habitually and without a second thought destroy everything that cannot be carried away. They then take to the mountains and wait adversaries out. Small groups of warriors bite the flanks of the enemy. This tends to be a tactic against invaders from other worlds with greater technology.
Here several cultural attributes born of experience must be brought to bear to understand the advantage of this strategy. To start by destroying valuables the bounty that an enemy could claim was reduced immensely. Crops, heavy hardware and the like are set to waste without a second thought. The scorch and burn element of this type of warfare and subsequent fleeing to the mountains demanded that the skills from our nomadic past be retained. Also another aspect of our culture is fundamental to this approach, namely: perception of time. We found that others counted time in days and weeks while we count time in months and years, even decades. Thus by maintaining this combination of destroying valuables desired by others, hiding and constantly harrying adversaries we outlasted them.
Until the brief Imperial arrival, Gaels warfare was primarily among themselves. Intertribal warfare is common and at times may be largely a matter of show, the warriors lining up in full battle dress and screaming insults at one another, the actual conflict then being settled by individual combat between the champions of each Tuath. Cattle raids, or Táin Bó, to avenge some insult or injury are frequent. This tendency to fight among ourselves would seem detrimental to the survival of the culture. Actually this is proven by the brief mention in records of when the Empire did come on the scene. They were never able to truly gain a strong foothold among our highly fragmented warrior culture that joined loosely yet quite effectively against a common threat. This is spoken to more in the text.
VIII. RELIGION AND BELIEFS
The Gaels share the widely observed concept of a distinct Dark and Light Side known as An Dubh ~ The Black. We simply prescribe to a different view of The Force as it is known in Basic. But our view is different in several ways. We view Dark and Light in the natural world. Night and day, the lunar cycle and seasons all mark aspects of Dark and Light. Moreover we know of another division of the divine, that of Shadows. Also these supernatural realms are not empty voids of but are personified in three main figures: The Mórrígan all things Dark, Briget all things Light and Mannán mac Lir of Shadows.
A broad range of regional variations of this belief system exist. A set of lesser deities also exists, often fixed on a specific type of place or geographic region, having dominion over a certain spring, river, clearing, wood, or hill. In the case of the former this implies a particular type of rock or tree that bears Otherworldly powers of a specific deity. As to the latter unique deities are recognized and observed by a regional group of people(s). Also some of the Gods are recognized by a number of tribal groups by derivations of the same name or recognized as being the same through their spheres of influence although they might have held different names in different areas. These all have a meaning and place in the infinite Universe. But these lesser deities do not affect the fundamental trinity at the heart of our spiritual belief system.
Presented here is a brief summary of minor Gods and Goddesses have revealed themselves:
Lugh is a very versatile lesser God. He is a divine warrior and holds dominion over horsemanship. Lugh is the inventor of games, patron of travelers and commerce. Lugh also holds dominion over the art of navigation He is the most universal of our lesser Gods worshiped in one form or another among all Tuath. We notice Lugh by derivations of the same name or recognition as being the same through sphere of influence among the people of a specific geographic area.
Cernunnos, know as the Horned God or Antlered God, is the ruler and protector of the animals. Most commonly he reveals himself as a human stag antlers, he is intimately linked with fertility and prosperity, especially of herds and flocks, but also of men. Among some Tuath he appears as the Bull or Ram Horned God. The antler or horn can be observed as a weapon and a phallic symbol, thus linked to the protection of flocks and fertility alike.
The blacksmith God, Goibhnui, is the patron of smithcraft. and patron of that art and others. He was also the god of healing, due to the central role of iron in Celtic life and the belief that it had magical properties. Water sources and thermal springs are also under his dominion. Goibhnui stands central over a triad of craftsman gods: Goibhnui the smith, Luchta the wright who had dominion over woodworking, and Creidhne who had dominion over assembly and fasteneners. These three under Lugh are believed to be the source of knowledge on space travel and creation on ships for this purpose.
Donn is the god of the dead and gatekeeper to the Otherworld.
Ogmios/Oghma is the patron of eloquence.
The Goddess Epona, the Horse Goddess. She appears and is depicted in art as being seated on, or as a horse.
These minor Gods and Goddesses are not of Dark or Light specifically but draw on the force entire thus fall into the Shadow Realm. The Gods most commonly appear visible or to the ear at fixed sacred places. Most male gods have an elusive female consort. Shapeshifting is common among our Gods and Goddesses who often take on the form of their favored animals.
Animals hold great significance in our religious beliefs and I offer several examples of these. Birds are linked with the Gods as bringers of omens and messengers. Swans in particular, if portrayed wearing gold or silver chains, are supernatural, often Gods in bird form. This bird with a habit of gathering in groups of three is most commonly associated with Briget, hence the Light. The Raven, a form taken on by The Mórrígan is a messenger associated with death on the battlefield and their calls were considered prophetic. Large bodies of information exist about the nature of what the Raven’s call prophesizes determined by certain directions and times. The owl seeing both through the Dark of night and Light of day is associated with Mannán mac Lir. Geese are also sacred and by their natural migratory habits associated with travel and navigation. The boar, symbolizing strength and power is the favored as food by both humans and Gods and has a distinct ritualistic significance. The stag is associated with the Horned God. The bull and the horse are associated with Briget. Rams and serpents frequently appear in ritual context as do dogs. The salmon is the holder of Otherworld wisdom and a symbol for sacred rivers and pools. The salmon is also considered prophetic as is the trout.
Magic and ritual is how humans interact with the Gods and vice versa. The gods and are omnipotent yet are subject to the same whims, desires, and jealousies as humans. They are not believed to normally intervene in man's affairs, but could be persuaded to do so by appropriate sacrifices and entreaties. They separate us from the view of the Force held by Jedi and Sith alike.
Indeed our seemingly in opposition to our warlike and belligerent demeanor is the love of music, whether vocal or instrumental, our complex religious beliefs and practices. Yet both of these remain very much in harmony with our natural surroundings. We measure time by nights followed by days, not the reverse as common among most cultures. A calendar, kept by the druids, is based on lunar motion rather than solar. Months, as well as days within each month, are believed to be auspicious or inauspicious and feasts, raids, and other activities are planned accordingly. The seasons also are separated and identified by four major religious festivals. These festivals are multiple day activities, the observance of which generally include like market fairs, athletic competitions, councils, and feasts, as well as the ritual religious observances. Likewise they are associated with the three main deities.
Imbolc, held in February, celebrated the coming into milk of the ewes and is a pastoral festival of fertility and growth. This time marks the entry into the Light side of the year and is connected with Briget, hence the Light.
Beltaine, celebrated in May, was also related to the fertility of cattle and crops and honored the Druids. Beltaine is commonly associated with fire rites. Today the most well known of the Beltaine fire rites had to do with driving the herds between bonfires, through their smoke, for purification and protection against evil spirits. This is a time when the Shadow Realm is dominant thus falling into the dominion of Manannán mac Lir.
Lugnasa, celebrated from mid July to mid August, was the harvest festival. A great feast would be held on August 1st to celebrate the richness of the harvest and to honor the gods. The name of this festival is of interest as it clearly brings Lugh into the picture but it too is overlooked by the mighty Manannán mac Lir.
Samhain heralds in winter, the start of the Dark part of the year, the Realm of The Mórrígan. It is celebrated on October 31 and commemorated the creation of order out of chaos and the beginning of the world. During this celebration the division between this reality and the Otherworld dissolved and the spirits of the dead roam freely. It was a dangerous time when humanity was vulnerable and exposed to dangerous elements from the supernatural world.
The Otherworld is the dwelling place of the gods and other supernatural beings. It is a place of feasting and joy. It is not a utopia, rewarding some and punishing others as many other religions believe, but a magical counterpart of the natural world which every person, regardless of behavior in life, will enter after death. The Otherworld is no less real than the natural world but merely a part of a wider being. And although beings from this reality do not normally visit it prior to death, this occurs on occasion as the Gods see fit. Those of the Otherworld pass into our own just the same if be it more sporadically. The Gods on the other hand are Otherworldly but pass between the two at will and govern both.
The sacred places emphasize on the natural, where religious festivals are held and sacrifices made. These places consist of a clearing in a wooded area, near a spring, with a distinctly built roofless stone temple structure, with three ritual shafts and a well.
Water sources, stones and certain trees are especially sacred, whether or not they are enclosed in a ritual site. They are frequently believed to possess healing powers and are also believed to be entrances to the Otherworld. Gifts are given in exchange for the use of sacred waters, left at stones or trees. Special divine considerations and spoils of war offered in token thanks for victory. Gifts of carven figures are often given for healing and types of divine intervention. Such votive offerings are tossed into springs, rivers, down sacred wells as gifts to the gods. Ritualistic use of stones and treatment of particular species of trees are also significant.
Human sacrifice is practiced. A common method is fashioning wicker molds covering a living person who are then sacrificed by burning the figure. It is clear however that human sacrifice is not as frequent or common as some have implied, and when carried out, the victims are most frequently enemies, war captives or criminals.
The people have numerous gods and goddesses. Each Tuath have their own gods. Some of the gods were recognized by a number of tribal groups by derivations of the same name or recognized as being the same through their spheres of influence although they might have held different names in different areas. Many of the smaller gods and goddesses were location specific, having dominion over a certain spring, river, clearing, wood, or hill. Presented here is a brief summary of gods and goddesses which have been identified as having the greatest significance to the widest distribution of the Gaels.
The cult of the head, as the universal practice of head collecting has come to be called, is spiritual in nature. The head is believed to be the seat of the soul or essence of a person. It is a symbol of divinity and the seat of all desirable qualities. The head is believed to be capable of remaining alive after being removed from the body to sing, tell stories, offer advice, and hold the power to avert evil. Heads are collected and kept for several reasons and those reasons are closely intertwined. It is therefore difficult to say which would be the most important. The head of a fallen enemy can be a talisman of victory and power, the magic inherent in the head increases one's personal power and/or averts evil, or the possession of an enemy's head could prevent that enemy from being reborn, either physically or spiritually. The heads of one's ancestors could be good luck talismans, avert evil, and offer advice or entertainment.
IX. THE DRUIDS
The druids are responsible for all ritual and for all contact with the gods. The gods are only accessible through the druids, except in particular situations. The druids are highly respected and very powerful. They were the teachers, doctors, and lawyers of society.
This order is divided into three different groups of learned people with distinct responsibilities, one of which is called Druids. These three groups have become identified together under the general term druid. The Bards are poets and singers, capable of enhancing or destroying one's reputation and position with a song or story. The Filid are seers and soothsayers, diviners of omens and portents, who are responsible for rituals and sacrifices. The Druids are teachers, philosophers, and lawyers.
Members of this last group, properly called the Druids, were reservoirs of all knowledge and history, law and tradition. These are those who walk the Path of the Shadow Realms. They are the ultimate authority in matters sacred and mundane. They are referred to for answers about everything from crop failures to disputes over property. Their knowledge and expertise encompasses a vast body of knowledge about the natural world, the movement and habits of animals, properties and locations of useful plants, and the movement and influences of the moon and stars. The laws, history, and traditions of are stored in their highly trained memories.
The training process to become a druid, of any of the three groups, can take as long as twenty years. Students are taught by endless repetition of the words of the master until the information is memorized. Although many druids can read and write and occasionally used writing when dealing with other peoples, they disdain from its use where matters of knowledge and tradition were concerned. It is our belief that such information should be learned by memory and that writing was a final resort for those whose mental capacity is inadequate for memorizing this material. It may also stem from a fear that important, often critical, information to a medium which might fall into the wrong hands and be used against their people.
Legal matters are controlled and decided by the Druids. They rule on matters of inheritance, property, marriage, settlement of honor claims, and so on. Their decisions in these matters are based on generations of precedent and tradition learned in their years of training.
But a final aspect of the Druidic class as reflected in the oral tradition and recorded in the Annals is a position known as Ollamh Mór ~ Great Poet, one from the Filid who reigns over all.
X. TRADITION AND LAW
Each individual has an "honor price" which reflects their worth in the fine. Any injury or death inflicted by another person requires that compensation be paid to the fine of the injured party. This recompense would be assessed against the fine of the offending party whose members must then share this expense. This compensatory amount, when paid, is then distributed among the members of the injured party's fine. An individual's share, whether it be expense to be paid or compensation received, is determined by their rank and position in the fine and was relative to their own "honor price".
We are a proud and honorable people. The Truth is highly revered and regarded above one's personal honor. The greater community is paramount. Few things are outlawed, as viewed by other people’s standards, but if one is caught doing something "wrong", such as stealing or murder, it was a matter of honor to admit the trespass and make proper restitution.
As previously mentioned, most ownership aside personal effects are held in common among the members of the fine. Land could be given as a gift or bequeathed to someone but inheritance is generally restricted to fine members. Outright sale of land is rare and generally is also restricted to within the fine. Among the Gaels it is acceptable for a woman to own or inherit land. Still female ownership of land is exceptional among us. A woman can be given land as a gift, but she as a rule cannot inherit, because the land would then pass out of the fine when she married.
There are several forms of marriage in our society, including polygamy and concubinage. Some forms are even temporary. A habit among the Tuath concerning mating implies a method of maintaining biological diversity among the small community. Many warriors leave the community and partners tend to be sought from outside. Matters of inheritance by wives, children, and other family members, particularly in regard to polygamous marriages, are strictly regulated by law. Fidelity is not an issue among us and alliances between consenting adults, married or not, is quite accepted. Divorce however is strictly forbidden with what is known as the “Chief Wife”, unless in extreme cases that challenges the Tuath as a whole.
Although by the Ancient Law husbands held the power of life or death over their wives and children, women are generally highly regarded. Women are respected members of the community and known as fierce warriors. Warrior households and schools run by women are common. The warrior school of Scathach, for example, the primary teacher of An Tiarna Dubh was a greatly respected place of learning martial skills.
Many mysteries surround the history of our people. Perhaps among the greatest of these is our mastery of space travel. For a people who live such a traditional lifestyle the technology used in certain parts of life was astonishing. As mentioned earlier, we entered the system as part of a migratory pattern and consequently this implies a knowledge of space travel. Moreover, also mentioned before, it became necessary to engage significant trading to secure material goods. This led to an expansionist trend of a particular kind and our eventual dominance over the system. Thus we unearthed our lost skills at space travel and battle and the art of producing space vessels.
EXPANSION:
Construction of ships is limited to need and completed in secret factories. The vessels used by us fall into two basic kinds: cargo and warships. In terms of the cargo vessels that we build these are highly functional and simplistic. They are used for the transport of both material and human cargo. Warships are small, rarely more than 1000m long and as an average between 200 and 500m in length. These are heavily armed and exceptionally fast. This made considerable sacrifice of shielding and armor to accommodate weapons & speed. Minimum navigational hardware is used and the lack of maps led to a reliance on topographical identification of planets. This in turn led to the development of navigational skill based on memory that rivals that of Wookie culture.
However, expansionist trends by the Gaels largely consisted largely of raids and attacks that solidified there dominance but were not campaigns of outright conquest. This marks the end of my introduction to the people who are spoken for in the following text.
XI. CONCLUSION
This introduction offers an understanding of the Gaels to a wider audience. It is my belief that understanding our people is necessary before beginning any study of the An Senchas Mór.
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Post by An Tiarna Dubh on Jan 26, 2016 17:00:31 GMT -8
An Senchas Mór:
An Senchas Mór is a collection law tracts, history and tradition and genealogical information. This text is preserved in a lone manuscript. The physical condition of the document is poor. Substantial gaps in the MS. leave it wanting with many folios missing or damaged to state that they are illegible. Although imperfect it is an excellent window into a remarkable culture from uncharted territory. Furthermore, what is wanting in some sections of the MS. is filled out in others. Consequently, with exception of the extensive damage to the massive Genealogies portion of the MS. we are able to the greater extent piece together these gaps.
Split into five distinct books the MS. presents the experience of our race. This is a text in which history and pseudo-history are intertwined so tightly that they can scarcely be separated.
An Senchas Mór – The Great Laws
Lebhor Gabhála – The Book of Invasions
Acallam na Senórach – Tales of the Elders
Dindsenchas – Topography
Geiealaigh – Genealogies
The text begins with an immediate leap as it were into the source of the laws that govern our peoples. This arrangement, odd to many a reader is quite the norm in our texts from antiquity. Moreover this text is very illuminating on the social order that developed and still exists among our people. The basic societal breakdown separates the Force sensitive from average individuals. The regal, warrior, priestly, judge and bardic classes are comprised wholly of the Force sensitive. We are given exacting definitions of the rights, privileges and obligations entailed by each of the abovementioned classes. Also it is here that the position of Ard Rí – High King as the supreme secular power is outlined.
Next the oral law is laid out in extensive detail. We are informed of the breakdown of the legal system and method of making law. Who the established authorities on interpreting and adjudicating these laws are rigidly dictated. The customary standard of rights, privileges and punishment is also firmly established. This offers a clear understanding of the fundamental beliefs and values that we embrace.
Yet the numerous sections the text goes far beyond social stratification and law. We are offered detailed description of the particular combat styles used by our people. In the portion Na hEolaíocht – The Sciences we are introduced to the remarkable level and method of applying high technology advancements among our agrarian warrior society.
As a whole the text is astonishing, even among those belonging to the culture. Indeed it is in this segment of the text that we acquire an understanding of not only how but also why our culture holds on to essential aspects of a nomadic beginning. Likewise the motivation and ability to maintain a simple agrarian lifestyle yet embrace and master exceptionally high technological advancements is addressed.
Lebhor Gabhála – The Book of Invasions bears the face of a unique creation story. However the treatment of this text as mythology reduces the text tremendously. This type of observation neglects the nature of transmitting history in an oral tradition. Much like a text the story must be well presented to gain and maintain an audience. This can be used as criticism given that a well told yet unreliable story can outstrip a poorly told accurate story. And on face value it would appear that this text drawn from, or perhaps more precisely a copy of, the oral tradition carries such a character. Stories that tell of the expulsion of what can only be the Imperial Empire seem outlandish. Yet the archeological evidence supports these tales as being strikingly accurate.
It is notable that in the extensive body of studies on the subject of the reliability of texts in comparison to a living oral tradition that the latter has proven more reliable. This was accomplished via comparison with archeological evidence etc. In the crisp words of a noted scholar on this subject: “The oral tradition has an extraordinarily accurate memory.” Thus what we gain from this text is a dependable observation of a crucial phase of the development of our people.
The people of this planetary system were shaped by a wave of invasions by other peoples. In the case of the Gaels this social phenomenon followed a pattern of invasion, subsequent brutal wars and eventual assimilation of the aggressor into the culture that they had attacked. This is not an uncommon phenomenon but in this case is greatly accented. Given that history tends to be written by the victor the careful treatment in this text of the original social group is remarkable. Indeed they are given provenance. Thus this would appear to reflect struggles between several socially interactive groups sharing cultural artifacts such as language, religious practices and so forth.
In turn Acallam na Senórach – Tales of the Elders offers a cryptic oral tradition that reflects an expansion of the first book to some degree in a rich blend of history and folk tale. We are also provided, primarily in the form of tales, with practical administration of the law and social classes and how these positions relate to the Force. Also the implications of violating this caste system are illustrated.
Also it is here that the visions of seers surfaces. These stories are outstanding unto themselves as they are laid out in such a finely written fashion. But where such divine visions become extraordinary is when observed in hindsight. A long list of examples reveal an astounding chain of prophesies that proved correct. Indeed many prophetic tales have born true in our own time. Also we must take more recent legitimate visions into account when reading these prophetic tales.
The lore of animals in this section is very illuminating in particular as it has direct bearing on the material makeup of the culture in question. The great emphasis on the hunt and cult reverence of the wild boar stands as a testimony to a hunter-gatherer origin. The unique position placed on the salmon as the wisest animal illustrates a strong reliance on fishing. Notwithstanding the greatest attention in the laws of this people and further emphasized in the oral tradition is placed on cattle. Táin Bó, or Cattle Raid simply dominate the acts of warriors in the oral tradition. All this illustrates a firmly established agrarian culture. And contrary to popular belief this tends towards a warring culture.
Lastly, we are presented with a window into the observation of the Force among this race. This perception is first reflected in the Laws. But in Acallam na Senórach we seem to be offered a deeper spiritual interpretation of the Force. Although an obvious Dark nature is dominant in these tales it is not the ultimate source of power. The Light side is also clearly evidenced in the oral tradition. What becomes manifest is that our people were unaffected by the widespread schism between Dark and Light schools of thought concerning the Force. This is too easily mistaken as a lack of comprehending the Force. A commanding knowledge of the Force is clearly demonstrated in An Senchas Mór as a whole and this perhaps best defined in Acallam na Senórach. It simply defies the barriers presented by and dare we say transcends any other present forms of devotion to the Force.
Dindsenchas – Topography is the strict definition of this title and indeed the study and mapping of the features on the surface of land, including natural features is central in this book. An extensive knowledge among our people of the greater universe is clearly indicated in this book. We are also able to give a sound layout of the planetary system from which this work was derived. As a native to this system and indeed part of the culture from which the work was produced by I myself find this aspect of Dindsenchas breathtaking.
These stories of places are presented in a mystic tone and often associated to a deity. They detail the lore of place-names and the sum of underlying stories related to an area and its name. This is one of the most deeply embedded and persistent strands in the oral tradition and provides the main structuring device and riaison d’être of tales.
A tale of great interest in that of Dún na nGall – Fortress of the Foreigner, (Donegal in Basic). This strongly suggests that this culture had direct and violent contact with the Empire. Nevertheless no reference to these people can be found in the extant records of the Empire. Some Jedi sources bare evidence of knowledge of these people but little more than fragments of information. We may infer this stemmed from the inability of the empire to assert authority over these people but we have no direct evidence supporting this claim.
By far the largest of these volumes is Geiealaigh – Genealogies. This section of the text is imperfect and substantial portions of the text are missing. As consequence we are unable to firmly establish lineage among the upper echelons of these people. Nonetheless the significance of ancestry is indicated by the mere weight of this book.
In concerns to our treatment of the MS. several points a must be made. The fundamental belief system and class organization illustrated in the MS. appear to be set in stone and to which we should remain faithful. Yet the laws are open to a broad interpretation. But if this work does not permit editing it certainly appears to invite addition. The text as a whole runs as a living tradition. Acallam na Senórach and Dindsenchas appear in every fashion to demand further attention and Geiealaigh in particular must be attended to and continued.
The MS. also includes a copy of the methodically composed chronicle of history, Annala na gCeithre Mháistrí ~ Annals of the Four Masters rendered by the traditional scribal family: Cluain Mhic Nóis ~ Meadow of the Sons of Nós. Affixed at the end of the document it is not included as part of An Seanchas Mór but stands as a work unto itself. These great annalists were more rigid in their conception of their duty and more stiff in their composition than the writers of Lebhor Gabhála andAcallam na Senórach where a much freer treatment of materials and an easier style. Evidence of their influence can be readily observed in many a portion of An Senchas Mór, and as a whole these texts can be connected as independent compilations from a uniform foundation. Whereas the traditional scribes of Cluain Mhic Nóis followed a strict method of chronicling events the authors of An Seanchas Mór offer considerable portions in prose and verse, yet both agree most decisively. In the case of the latter it is obvious from comparison with the former that the author(s) invent nothing and embroider little.
As to the physical condition of Annala na gCeithre Mháistrí, as with the primary text, this portion of the MS. is poor. Substantial gaps occur in the MS. with many a folio missing or severely damaged. However given the relation between the two many of these portions left wanting can be filled out by the primary text.
The polished version of An Senchas Mór is kept private. Here one will find necessary portions that reveal the beliefs of our people. These parts as a rule are offered in orthography brought into harmony with what the eye of the modern reader is accustomed to, without doing violence to the original. Others are offered as they were written in archaic Basic to put the reader in possession of the exact relation that exists between the text and the sources from whence the text was derived. Hence we avoid the risk of losing anything in translation.
On a personal level I believe that we – Óglaigh na Iarndóideanna – Warriors of the Iron Fists – must leave a record of ourselves; for the likes of us will not pass this way again….
A characteristic of An Seanchas Mór that cannot go ununoted is the curious choice of the author(s) to render many a good portion of the MS. in Basic. This pattern is not evident in the work of Cluain Mhic Nóis, and implies that the former is intended for a wider audience.
An anonomous Elder left us with these words in concern to the discovery of truth. As with many situations some things remain masked to the great faidh – seer. They sit as if blinded to things that would reveal themselves with the ease in the minds eye. This, as with the sight, was the work of the Omnipotent Force. Yet in such cases it often took but a simple turn of phrase or word to open the eye wide and distinguish that hidden in the Shadows. The Force is a mysterious web of chance and fate that shapes the world universe we live in. With but a line or two of prose or poetry a hidden truth may be opened as if a sledge-hammer crashing down on a stone.
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Post by An Tiarna Dubh on Jan 26, 2016 17:08:15 GMT -8
Understanding of the laws and principles that An Seanchas Mór dictate is necessary:
Cion san chion, bó san bhoin, láimh san láimh, cois san chois, súil san tsúil, agus mar sin do gach lot oile ó shin amach….
Trespass for trespass, cow for cow, hand for hand, leg for leg, eye for eye, and so on for every other injury beginning from these….
These points in their simplicity outstrip many a long text expressed in high-language. Likewise consider the piece taken from An Seanchas Mór and used as the cornerstone of the IF philosophy:
Cód Sinn Féin – Our Own Code:
Aithníonn an fhuil a chéile – Blood is thicker than water
Is fearr cáirde ná ór – Friends are better than gold
Gile na gile, faoi scáth na hoíche – Brightest of bright, under cover of the night
The Divine in Practice:
Óglaigh na Iarndóideanna – Warriors of the Iron Fists observation of The Force is established in a unique system: An Dubh – The Black. Among the Iron Fists the Force is personified in three main figures that reflect Dark, Shadow & Light. This trinity is no man made idol worship but three Divine Beings sent to set the foundation of the IF spirituality. At the Sinister side stands The Morrígan, on the right Bríd, (Brigit) & at the heart Manannán mac Lir. Each governs a part of the Force and all aspects related. From these three Divine Entities our understanding of the Force is fashioned.
The Morrígan stands as the Dark Side personified. She holds authority over sovereignty, prophecy, war, and death on the battlefield. Often she is said to appear in the form of a crow, flying above warriors in battle. Others believe her to take the form of eel, wolf or cow. Two lesser deities, Badb and Macha, cast in her image stand at each side forming a trinity.
Bríd, or Briget as she was known in the now archaic form of the language is the figure representative of the Light side. She is also viewed as a triple Goddess, “The Three Brigets” as they are called. One is devoted to poetry, writing and inspiration, another one healing, herbolgy, and fertility, and the third the fires of the hearth, and the arts of smithcraft.
Manannán mac Lir is a lone figure at the center neither Dark nor Light. It is he who stands in the Shadow Realm, Gatekeeper into the Otherworld. This place is believed to be found over the western sea. Here he guides the Force Spirits of the Dead into this Realm. It is he who controls the weather and tides.
All parts of life are observed from both Dark & Light. The year is divided as night and day into Dark and Light. Samhain marks the entry into the Dark side of the year: winter and Imboloc, the entry into the Light side: spring. Both are celebrated by sacrifice.
No true understanding of the Force can be found in the pitch Dark or blinding Light; it is in the Shadows where True Knowledge lay. This separates us from the Jedi unable to avert their gaze into all but Light and the Sith who leap wholesale into the Dark Side.
The Morrígan stands as the Dark Side personified. She holds authority over sovereignty, prophecy, war, and death on the battlefield. Often she is said to appear in the form of a crow, flying above warriors in battle. Others believe her to take the form of eel, wolf or cow. Two lesser deities, Badb and Macha, cast in her image stand at each side forming a trinity.
Bríd is the figure representative of the Light side. She is also viewed as a triple Goddess, “The Three Brigets” as they are called. One is devoted to poetry, writing and inspiration, another one healing, herbolgy, and fertility, and the third the fires of the hearth, and the arts of smithcraft.
Manannán mac Lir is a lone figure at the center neither Dark nor Light. It is he who stands in the Shadow Realm, Gatekeeper into the Otherworld. This place is believed to be found over the western sea. Here he guides the Force Spirits of the Dead into this Realm. It is he who controls the weather and tides.
All parts of life are observed from both Dark & Light. The year is divided as night and day into Dark and Light. Samhain marks the entry into the Dark side of the year: winter and Imboloc, the entry into the Light side: spring. Both are celebrated by sacrifice.
An Senchas Mór contains a rich body of law in concern to the monarchy that all come to the same conclusion. The following is the best example of prose:
On Kingship:
When Dark & Light cross & to the Center meeting at The Shadow Realms then Monarch is made. The Land, cast in the image of a Hag will meet the forthcoming who lays claim on the Crown. Standing on a Stone we call Lia Fáil, which means Stone of Destiny, the Man shall kiss the Hag. Only the kiss of True King shall transform the Hag to a Beauty. & in this act Monarch is to be Found.
The Stone will be removed and consumed by the The Morrígan known only to the High Druid. Here it will remain hidden to only again be revealed at the Lawful Succession to the Crown. Lia Fáil in shape, size & color is distinct: an oval marble two meters long and one wide. The color of black speckled with white make it shine bright but cast a massive Shadow.
And let it be known that there is but one true King.
No Outsider can make Legitimate Challenge to the Throne
Nor those from Within who come as Family disowned to Claim the Throne
All of such kind would bring with them only Dearth and Despair.
The Rise of the Crown will bring the timeless Sean Coimeádaí – Old Keeper out of sleeping. This figure is guardian of the race & the traditions of mag Carrthaigh Móir.
His entry will mark the Arrival of Knowledge and Declaration of Successor…. But only after many trial and mistaken identity, one in the numbers of three and two come to pass.
NOTE: This tract is of interest due to an unspoken point that appears to be strongly addressed here, namely: the common occurrence of regicide and patricide among rival dynasties and inside dynasties in our history over kingship. Such cases not only led to great social disorder but also famine brought on by a crime against the natural order.
A tract of verse found in An Senchas Mór is rendered in Basic thus:
Never may the Rightful Choice of the Land as Lawful King be Ejected
Never may the Voice of the Old Keeper once Realized go Neglected
Never may the Chosen Successor be Rightfully to Question Subjected
Never may the Divine Word of the High Druid be Rejected
*Obviously this is not intended to challenge sovereignty or beliefs external to our own but defines what we ourselves are.
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Post by An Tiarna Dubh on Jan 26, 2016 17:16:05 GMT -8
[ A fragment of The Genealogies from An Seanchas Mór is remarkable. It outlines the great Eoganachta blood-line. And once again the number three is central. Most compelling it bears a relation with another fragment of The Genealogies.
Ag so síos do chraoibhscaoileadh sleachta Éibhir; agus ar cúr do shilocht Eoghain mhic Oilill Óloim sinnsear sleacht Éibhir.
Triúr síos do bhí ag Oilill Ólom ar a dtánig sliocht
.i. Eoghan Mór, Corbmac Cas agus Cain. Ní mhaireann do shíol Éibhir acht dtáinig ón thiúr sion.
Do gheinealaigh mheig Carrthaigh Móir annso gus a dtiubhram síol Eoghan Móir uile.
Here we follow the branching of the race of Eibhear; and first of the posterity of Eoghan son of Oilill Ólom, senior of the family of Eibhear.
Now Oilill Ólom had three sons who had issue, namely Eoghan Mór, Corbmac Cas and Cain. All that survive from the race of Eibhear are descended from these three.
The genealogy of mag Carrthaigh Móir to which we shall bring the entire race of Eoghan Móir. <Here the MS. fails>
The provenance mag Carrthaigh Móir is manifest. And indeed this bears greatly in relation with a prophetic fragment from Book III Acallam na Senórach – Tales of the Elders. It tells us of Mag Carrthaigh king and a remarkable woman of common birth. This tale, although imperfect and left wanting at end is remarkable for several reasons. Indeed the tale in itself is impressive and but the content and moreover context beg closer examination.
Reporte that a certaine Faidh, or as rendered in Basyc, Seer, of the Dál gCais, Caoimhín Ó Cearnaigh fforetells of a womane frome amonge the Rustic Tribes who by Virtues of her outwarde comeliness so divine that only be it by the inner Power both Dark and Light she held Outshined. So Greate the combination that she will be irresistible to men yet Pure remaine.
Nowe in his many travels a K. of Mag Carrthaigh Móirde descendante of Eoghan Mór son of Oilill Ólom aforementioned of the Scept of Eibhear, would come vpon this mayden ffair if but of origine so humble. Yet for the reasons abovementioned he will vpon her place the Title of Queene. Oh but alas! By cruel ffate of the Godes it will come to passe that she be torne away from Vs & caste astray to the Worldes far beyonde this Our Own Place.
A sonne, Legitimate Heir to the Scept of Mag Carrthaigh Móir is to be stolen as fforetolde in prophecy, Cutt frome his Mother’s belly by ye Druid Dark, An Millteoir, shee is to seem lefte layinge on her Deathbed. The Greate Doctors of the Arts of Medicine will be brought to her with haste and with the wounde stitched fast they then will stand in wait of a deathe all but a forgone conclusion. Yet when those Great Men turneth for but a momente of distraction created of The Raven circling as it cryes shee no longer will be seen. The search for her and the childe will teare the Earthe vnder oure feete asunder yet high and low no trace of either is to be founde.
Shee will be forever lost amongst Our Owne but by ffate reappeare again scarce severall shorte years later in the Systems they call ye Outer Rims East. Once more her allure is to capture ye sorte of a Regall kind. And from this Man of Greate progeny a Seconde sonne is to be born he too One of the most Exceptionall kind. <Here the MS. fails leaving this portion untold>
As the ffaidh fforetelles these Brotheres will rise up out of the Shadowes and with Blades crossed in Vnity Divine with a woman, half monstrouslike Old Hagg and the other side Young Damseell most beautifully and lovely set between. This will signifth the Cominge <The end is left wanting>
Reporte that a certaine Faidh, or as rendered in Basyc, Seer, of the Dál gCais, Caoimhín Ó Cearnaigh fforetells of a womane frome amonge the Rustic Tribes who by Virtues of her outwarde comeliness so divine that only be it by the inner Power both Dark and Light she held Outshined. So Greate the combination that she will be irresistible to men yet Pure remaine.
Nowe in his many travels a K. of Mag Carrthaigh Móir descendante of Eoghan Mór son of Oilill Ólom aforementioned of the Scept of Eibhear, would come vpon this mayden ffair if but of origine so humble. Yet for the reasons abovementioned he will vpon her place the Title of Queene. Oh but alas! By cruel ffate of the Godes it will come to passe that Life be torne away from her Vs & ye Sonne caste astray to the Worldes far beyonde this Our Own Place.
A sonne, Legitimate Heir to ye Scept of mag Carrthaigh Móir is to be stolen as fforetolde in prophecy, Cutt frome his Mother’s belly by ye Druid Dark, An Millteoir, shee is to seem lefte layinge on her Deathbed. The Greate Doctors of the Arts of Medicine will be brought to her with haste and with ye wounde stitched fast but sorrowfully yey be Mortal. Thus medicine will be given to check ye payne and ye Doctors stande in wait as The Raven Darkens up ye sky circling once, twice then trice. And at that momente with ye Earthe vnder oure feete shaking violently she will on ye last breath no more.
For us not believers in ye Art of resurrection of ye Deade by the hands of man, vnless it be Commandth by ye Godes, She is to be returneth to Her people. This woman to be Queen of mag Carrthaigh Móir will prove none other then a descendante of Banaaha daughter of Fódhla of ye Scept of Tuatha Dé Danaan.
Let the great irony not be forgotten that Clanna Míleadh, rendered in Basic thus: Children of Míl, from whom mag Carrthaigh Móir descendth drove Tuatha Dé Danaan into ye grounde of Tul Tuinde. And Shee is to be buried in secret tomb on Tír na nÓg.
Shee and her Kind forever lost amongst Our Owne but One, this to be ye sonne of ye aforementioned K. of Mag Carrthaigh Móir. This One knowne as Dubh, Basiced Blacke, will have great progeny but none of ye secular state higher than he Gael pure born of ye Woman, Q of Tuatha Dé Danaan.
ANALYSIS:
These two portions of An Seanchas Mór clearly indicate (a) the status of the great Eoganachta bloodline and ( it links An Tiarna Dubh as heir to this lineage. The notable emphasis on the groups of three is evident in The Genealogies. |
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protect sources from dangerous individuals and theft. In a broader cultural perspective an element of elitism could be claimed, namely: the Druidic class determined that library sources must be restricted to a select user group. The fundamental consideration that compelled this decision was the conservation of the oral tradition. And indeed this was highly successful, as this cultural institution remains the heart of learning among these people and books are primarily reference sources in concern to laws, genealogy and the distinctive mapping system kept by these people. The stories of note from the oral tradition, from short tales to epic sagas rendered to textual form by scribes are also maintained in these libraries. Thus the library as important as it may be to chronicle knowledge is secondary to learning by means of the spoken word.