Showing posts with label Welsh heritage. Show all posts
Showing posts with label Welsh heritage. Show all posts

Tuesday, November 17, 2009

From the "Can't teach an old dog new tricks" Dept.


I've embarked upon a journey... A trek that may well last the rest of my natural life, and if possible, into the hereafter.
My mother spoke fluent Welsh. My cousins and I are from the era when the English tried to stamp out Welsh culture and the language, and nearly successfully. But, there has been a tremendous resurgence in all things Welsh, and the native people never ceded their traditions or language. My nieces, now with children of their own, went to Welsh school, and learned the language properly, and with minds easily molded. Young, fresh and easily able to accept new teachings.
So, finally having the time to invest in an endeavor I've always wanted to engage, I'm starting to learn the language of my homeland. Welsh is an exceedingly difficult language, and one of the oldest in Europe. But, time is no obstacle, and I'm working my way through the lessons, but it does not come easily!
I can say some phrases in Welsh, and if any relatives come for a visit, they will certainly be surprised to hear me speak the native tongue, I'm sure. There may be a little difficulty understanding me, but I'll get my point across.

For those that would like to hear some Welsh.. a language almost sung like a song, there is a great website where one can hear it spoken, and learn some phrases. The site is called "say something in Welsh," and it's truly great! I was pleasantly surprised to see that Rosetta Stone also offers it's method in Welsh.

They say as we age that learning new things such as language can prevent, or delay the onset of Alzheimers by keeping one's brain supple.. Now, I've been accused of being both "soft in the head," and hardheaded, so I don't know what this means to me, but I'm tryin'....

Dw i 'n trio siarad Cymraeg...

Thursday, June 25, 2009

What day do you bathe?


I study and follow some ancient Celtic traditions. I don't know if it helps in any way, but I figure it sure can't hurt!
I won't bore everyone here with my bathing practices, but I thought that some might find the old Celtic notions of some value.
This is taken from the website Celtic Callings..

Bathing Rituals:
Bathing is popular magick because it is a reunion with the element of water. Baths can be effective in helping the ill to recover. To purify the body, mind & soul add some salt or bath salts to the tub and soak. The salt neutralizes the negativity. Salt also aids in healing. Silver Coins placed in the bath insure money in the future. Collect the first snow of the Winter and add it to your bath. Helps to keep you healthy. Bathing Hours: Morning - increases beauty. Afternoon - luck and fortune. Night - enhances psychic awareness. Bathing Dates: Mondays - just prior to sleep - increases prophetic dreams Tuesdays - Increases passion. Wednesdays - strengthens intellect. Thursdays - brings money. Fridays - helps find love. Saturdays - brings patience. Sundays - brings strength and health. Winter Solstice or Beltane - bath with a penny wrapped in a washcloth -brings good fortune. Add herbs to the bath to help with medicinal or ritual purposes.


Give it a try for any mystical powers you'd like to enhance...

Thursday, December 25, 2008

A Welsh Christmas

While the following traditions were never practiced in our house, it's surprising that due to the tremendous resurgence of Welsh Nationalism, the some of the old ways are coming back into favor..
Wales is an ancient land, and some of these traditional practices predate Christianity, but I thought they might be of some interest...

Click here for Welsh Christmas traditions..

A Merry Christmas to all..

Monday, December 22, 2008

The call of one's home

At this time of year, the call of my birthplace, which will always be my home, sounds deeply in my heart. The house I was born in still stands, as it probably will for centuries. There is now central heating, and all the comforts of a modern home, but there is also the past. The spirits of my ancestors, some recently departed and some long gone, still call me home, and I'm feeling the need to see my homeland once again, before I retire myself.
On my last trip, I slept in the very bedroom where life started for me, and that can be quite a cosmic experience. My cousin is now in the house by himself. He never married, and I'm sure is quite lonely, having retired a few years ago. But he had a simple life that I envy greatly. Delivering the post to outlying areas without electric or modern conveniences.. stopping to open farmer's gates, and close them after himself.. interrupting the mornings work to watch wild horses work the moors... stopping to pick wild mushrooms for Sunday lamb.. An idyllic existance after giving up the Sea and signing onto tramp steamers in hopes of seeing the world as a young man. And see the world he did... sometimes more than he bargained for, but such is the life of a young man from an ancient seafaring town..


Click here for a little view of my smalltown home, Fishguard, Wales..

Sunday, December 21, 2008

December 21

Also known as Midwinter's Day, or Yule...

'Yule, is when the dark half of the year relinquishes to the light half. Starting the next morning at sunrise, the sun climbs just a little higher and stays a little longer in the sky each day. Known as Solstice Night, or the longest night of the year, much celebration was to be had as the ancestors awaited the rebirth of the Oak King, the Sun King, the Giver of Life that warmed the frozen Earth and made her to bear forth from seeds protected through the fall and winter in her womb. Bonfires were lit in the fields, and crops and trees were "wassailed" with toasts of spiced cider.'
Yule Lore


From Celtic tradition.

Monday, October 27, 2008

A Celtic Halloween


The time of year when the veil is stretched the thinnest between the worlds of the living and the dead is once again upon us. A Celtic holiday that forbodes good and evil. The time of harvest and putting away for a long winter. What we celebrate as Halloween goes back a long way, and carries many meanings beyond what we know today....





Samhain
Other names: Allantide (Cornish), All-Hallow's Tide ("Alhalwyn-tyd," Germanic), All Souls' Day (Christian), Calan Gaeaf or Hollantide (Welsh), Halloween (secular American), Kala-Goanv (Breton), Sauin (Manx), Samhain (Modern Irish), Samhiunn (Scottish Gaelic), Trinouxtion Samonii (Gaulish from the Coligny Calendar).
There's a quaint old Scottish verse that goes as such:
Hey! Ho! for Hallowe'enAn' all the witches tae be seenSome in black an' some in greenHey! Ho! for Hallowe'en.
Samhain was the new year of the Celts. The earliest reference seems to likely be on the Coligny calendar, which began the year with a month called Samonios, a name which is echoed in the modern Irish name for November, Samhain. According to the Coligny calendar, it commenced with three days called the Trinouxtion Samonii, the Three Nights of the End of Summer.
It’s also a day of major change in the mythological cycles; according to Irish myth, Oengus mac ind-Og was born on Samhain; An Dagda mated with the Morrigan on Samhain, just before the Second Battle of Magh Turedh, which may have also been on Samhain; it is mentioned as an important feast day in both the Ulster and Fionn cycles; and in some versions of the Hanes Taliesin, the bard is found by Elphin on this day. In many folk tales and in some late Fionn tales, it was the day that the Hollow Hills would open and the sidhe would walk about. What one can then see is that this holy day is one of great change—it is the day of rebirth, and the day when order is battled over and restored.
They did believe that the walls between this world and the otherworld grew thin at this time, but then, they also believed it grew thin at Beltane. When combined with the Catholic feast of All Hallows (modern All Saints), it was a feast to memorialize the dead. But it was also a harvest festival, the last of the year before the coming of winter; it is no mistake that the Welsh name for this vigil feast--Nos Galen-gaeof--translates as "Night of the Winter Kalends"--the beginning of winter.
In the modern calendar, the day is called Halloween, from early modern English "All Hallows Eve"--that is, the vigil of the Feast of All Saints on the Catholic calendar. Originally, this feast was celebrated on May 1, but was later moved to the Irish feast, perhaps under the influence of the many Irish monks on the continent in the early Middle Ages. However, the feast also seemed to expand under this influence, gaining the vigil feast of Halloween, the true feast of All Saints', and the final day of All Souls'--thus returning to the old Gaullish Trinouxtion Samonii. The feast, with its trappings of costumes and jack-o-lanters, was brought to America by Irish immigrants in the nineteenth century. Halloween has retained its more gothic characteristics, focusing more on the concept of the Feast of the Dead than on the New Year or the sidhe.
It is important to point out that there is no Irish "god of the dead," and especially no god named "Samhain," as some rather erroneous books/websites will tell you. There is some argument as to whether one can consider Arawn or Gwyn ap Nudd Welsh gods of the dead, or at least psychopomps, but the Irish pantheon has no official god of the dead. (Some, though, hypothesize that Donn or Mil is this god, as Caesar says that the Gauls believed they were decended from Dis, the Roman name for the god of the dead, and sometimes Donn or Mil are named the ancestors of the Irish.)
Customs:
One popular custom associated with the dead was the dumb supper.
This can be seen in conjunction not only with hospitality towards the dead, but also the harvest festival. In Pembrokeshire it was called cinio cynhaeaf (harvest dinner), or ffest y wrach (the hag's feast), which is thought to refer to harvest traditions. It is thought to also be tied to the slaughtering of animals; the name for November in Welsh is Tachwedd, meaning "slaughter." The animals were then cooked in a large feast, It was thought that spirits roamed the land; some would take the form of a ladi wen (white lady), while others would be the hwch ddu gwta (the tail-less black sow), which terrified people. Young people would prepare huge bonfires, where they would roast apples for food. Stones would be thrown in for divination--to find the stone the next morning was a sign of health for the year; to not find the stone was a sign of death. The people would spend the night dancing and running through the bonfires until the fire died out. As it would do so, the people would shout rhymes, such as the following:
Hwch Ddu Gwta a Ladi Wen heb dimm penHwch Ddu Gwta a gipio'r olaHwch Ddu Gwta nos G'langaeaLladron yn dwad tan weu sanaA tail-less Black Sow and a White Lady without a headMay the tail-less black sow snatch the hindmost.A tail-less black sow on winter's eve,Thieves coming along knitting stockings.Similarly, when trick-or-treating, young men--gwrachod--would sing the following verses:
Nos g'langaea', twco 'fala',Pwy sy'n dod ma's i whara?Ladi wen ar ben y prenYn naddu croes ymbrelo;Mae'n un o'r gloch, mae'n ddau o'r glochMae'n bryd i'r moch gael cinio.Winter's Eve, baiting of applesWho is coming out to play?A White Lady on top of a treeWittling an umbrella stickIt's one o'clock, it's two o'clock,it's time fo the pigs to have dinner.
Again, the White Lady and the pig are featured.
To some extent, we are reminded of the Northern European tradition of the Wild Hunt.
It was a night for divination; nuts would be burned, and brightly-burning nuts signaled marriage; the practice is old enough to be mentioned by Dafydd ap Gwilym (fl. 1340-70) and Iolo Goch (1320-1398).
Like the Irish, the Welsh would hollow out turnips and place candles in them, but reportedly to frighten people, not spirits.
FOOD:
In America, of course, we eat candy. Lots of it. Of course, there is also the traditional apple cider, caramel apples, and donoughts.
In Montgomeryshire, girls would prepare the stwmp naw rhyw, the "mash of nine sorts", which included potatoes, carrots, turnips, pease, parsnips, leeks, pepper, salt, and new milk. A ring would be hidden in the mash, and she who found it was predicted to be married within the year. In other parts of Wales, the would make pancakes. Often, these dishes required nine girls to make them, which is reminiscent of Taliesin's poem on the Cauldron of Annwn:
In the first word from the cauldron when spoken,From the breath of nine maidens it was gently warmed.Is it not the cauldron of the chief of Annwvn? What is its intention?A ridge about its edge and pearls.It will not boil the food of a coward, that has not been sworn
Other foods included a wassail bowl; games of trying to bite suspended apples; and of course bobbing for apples.
People would go "sowling", collecting food to be given to the dead "hel bwyd cennad y meirw--collecing the food of the messenger of the dead."

Monday, August 11, 2008

Free Tibet, Free Cymru!!


Independence Cymru
Wales and Scotland represent the last relic of English colonisation. The English were ejected from France after the death of Joan of Arc and from Eire in 1921, but the government at Westminster continues to exert its control over its remaining colonies. Wales has always been a nation with its own distinctive culture and language.

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The above from Alad in Dyfed (Duvith, phoenetically)at Independence Cymru, (Koomri, phoenetically) Cymru being Wales, announces the final push for Welsh independence from England. The language is in resurgence after being nearly totally stamped out, the people are fiercely independent, and the movement is a strong one. My grandfather was an Englishman living in Wales, but I believe that he would also be in favor!

The Welsh are Celts, much different from the English in many ways. More of their medieval culture is still intact, and a Celtic warrior resides in the heart of every Welshman!

Read more about the fight for independence at the above mentioned blog, and the others in my Welsh Heritage list to the left...

Free Tibet, and Free Wales!

Tuesday, July 15, 2008

Pride in being a Celt

Boudica (Boudicca)
"...a terrible disaster occurred in Britain. Two cities were sacked, eighty thousand of the Romans and of their allies perished, and the island was lost to Rome. Moreover, all this ruin was brought upon the Romans by a woman, a fact which in itself caused them the greatest shame....But the person who was chiefly instrumental in rousing the natives and persuading them to fight the Romans, the person who was thought worthy to be their leader and who directed the conduct of the entire war, was Buduica, a Briton woman of the royal family and possessed of greater intelligence than often belongs to women....In stature she was very tall, in appearance most terrifying, in the glance of her eye most fierce, and her voice was harsh; a great mass of the tawniest hair fell to her hips; around her neck was a large golden necklace; and she wore a tunic of divers colours over which a thick mantle was fastened with a brooch. This was her invariable attire."

So Cassius Dio describes Boudica, Queen of the Iceni, who led them in revolt against the Romans in AD 60. (Although Tacitus says that the rebellion broke out in AD 61, it is more probable that it began in AD 60 and lasted until the following year.)

When Claudius ordered the invasion of Britain in AD 43, the principal objective was Camulodunum (Colchester), the fortified Iron Age settlement (oppidum) of the Catuvellauni who had been ruled, until his death a few years before, by Cunobelinus. It is there that Claudius ceremoniously accepted the submission of the Britons before returning to Rome (after only sixteen days, says Cassius Dio), where, in time, his victory was commemorated with a triumphal arch.

Now, almost twenty years later, the oppression of Roman provincial administration had become intolerable. If Rome hoped to govern that distant province, it was essential that there be at least the tacit cooperation of the British nobility. Unless the native population recognized the advantage of being part of the Empire, there could be no political security, and their interests, if not with Rome, would be with themselves. This principle of governance apparently was not appreciated by the procurator, who, as the chief financial administrator of the province, treated the inhabitants, instead, as a defeated enemy.

Tacitus, the only other ancient authority for the rebellion, records in Agricola that "The Britons themselves submit to the levy, the tribute and the other charges of Empire with cheerful readiness, provided that there is no abuse. That they bitterly resent: for they are broken in to obedience, not to slavery."

He recounts the complaints of the Iceni: the governor tyrannized their persons; the procurator, their possessions. "Their gangs of centurions or slaves, as the case may be, mingle violence and insult. Nothing is any longer safe from their greed and lust. In war it is the braver who takes the spoil; as things stand with us, it is mostly cowards and shirkers that rob our homes, kidnap our children and conscript our men."

Even the royal house of the Iceni was not immune. When the king died, the client relationship with Rome and status of the tribe as civitates peregrinae ended. Still, half the kingdom was left to Nero in the hope that the remaining possessions could thereby be preserved for his two daughters. But, as Tacitus records in his Annals,

"...it turned out otherwise. Kingdom and household alike were plundered like prizes of war, the one by Roman officers, the other by Roman slaves. As a beginning, his widow Boudicca was flogged and their daughters raped. The Icenian chiefs were deprived of their hereditary estates as if the Romans had been given the whole country. The king's own relatives were treated like slaves."

Not only was the property taken over by the procurator, the governor reduced the kingdom to provincial status. There may have been other abuses, as well. Dio writes that the procurator now was demanding the return of money that had been given by Claudius to influential Britons, and that the philosopher Seneca abruptly recalled forty million sesterces that had been forced on unwilling Britons as a loan.

Boudica rebelled. She was joined by other tribes, as well as the Trinovantes to the south, who had their own reasons to hate the occupation. Roman veterans, who settled at Camulodunum (Colchester), had expelled the native people and appropriated their homes and land, treating them like prisoners and slaves. The Temple of Claudius was particularly offensive, "a blatant stronghold of alien rule" that had to be supported by the very people whom Rome oppressed. Amid a series of portents and confusion, the colonists appealed to the procurator for help. The few troops that were sent from Londinium were not enough, and the town soon was overrun and sacked. The Roman soldiers took refuge in the temple, but after two days, it also fell. Legio IX, under strength and marching south from its camp at Longthorpe some eighty miles away under the impetuous command of Petillius Cerialis, was ambushed and defeated. The procurator fled to Gaul, and Boudica marched on Londinium. As Tacitus records,

"Neither before nor since has Britain ever been in a more uneasy or dangerous state. Veterans were butchered, colonies burned to the ground, armies isolated. We had to fight for our lives before we could think of victory."

Far to the west, Suetonius Paullinus, the governor of Britannia, was in Mona (Anglesey) just off the coast of northern Wales. The island was a sanctuary for refugees, as well as an important religious center for the Druids, and Paullinus, despite Roman tolerance for native religions, was determined to subdue it. "For it was their religion to drench their altars in the blood of prisoners and consult their gods by means of human entrails." Tacitus describes in the Annals what happened. "The enemy lined the shore in a dense armed mass. Among them were black-robed women with dishevelled hair like Furies, brandishing torches. Close by stood Druids, raising their hands to heaven and screaming dreadful curses." Uncertain at the spectacle, the Roman forces hesitated but then pressed forward, slaughtering all those before them. The island was garrisoned and the sacred groves of trees, their altars red with blood, cut down.

Hearing of the rebellion, Paullinus rushed to Londinium with Legio XIV and detachments of Legio XX, sending the cavalry on ahead, with orders for Legio II at Exeter to meet him there. But, inexplicitly, the camp commander refused and, when Paullinus finally arrived in Londinium, he realized that, with the defeat of Legio IX, there were too few troops to defend it. The town, the most populous in Britain, was abandoned, and those who could not accompany the retreating army left to be slaughtered by the rebels. Nearby Verulamium (St. Albans) suffered the same fate. Again, Tacitus describes what happened.

"The natives enjoyed plundering and thought of nothing else. By-passing forts and garrisons, they made for where loot was richest and protection weakest. Roman and provincial deaths at the places mentioned are estimated at seventy thousand. For the British did not take or sell prisoners, or practice war-time exchanges. They could not wait to cut throats, hang, burn, and crucify--as though avenging, in advance, the retribution that was on its way." [Dio is even more graphic in his description of atrocities.]

In the meantime, Paullinus was marshaling his troops, nearly ten thousand men in all, including auxiliaries from local garrisons, and prepared to confront the enemy at a place that offered the best tactical advantage. He chose a position in front of a defile between surrounding hills, with open ground in front and the protection of a dense wood in the rear. (The battle may have been fought at Mancetter, on Watling Street midway between Mona and Londinium, where there already was a Roman camp.) The legionnaires were drawn up tightly in the center, with the auxiliaries on their flanks, and the cavalry on the wings (Dio has Paullinus place his men in three separate divisions).

Tacitus continues his account.

"On the British side, cavalry and infantry bands seethed over a wide area. Their numbers were unprecedented [Dio puts the figure at 230,000, which clearly is an exaggeration], and they had confidently brought their wives to see the victory, installing them in carts stationed at the edge of the battlefield."

With her daughters in front of her, Boudica drove her chariot among the tribes, shouting encouragement, as the assembled Britons, compressed in the defile, struggled to come onto open ground. The Romans waited, hurled their javelins, and then shouldered their way forward in wedge formation, hacking their way through the throng. Dio describes the battle.

"Thereupon the armies approached each other, the barbarians with much shouting mingled with menacing battle-songs, but the Romans silently and in order until they came within a javelin's throw of the enemy. Then, while their foes were still advancing against them at a walk, the Romans rushed forward at a signal and charged them at full speed, and when the clash came, easily broke through the opposing ranks..."

The British chariots scattered the Roman archers, but then, without the protection of breastplates, were driven back by a volley of arrows. The shock of the javelins, followed by the charge of the infantry, routed the Britons, whose escape was impeded by the wagons and dead animals in the rear that now blocked their retreat. The battle became a massacre; even the women, says Tacitus, were not spared. "It was a glorious victory, comparable with bygone triumphs. According to one report almost eighty thousand Britons fell. Our own casualties were about four hundred dead and a slightly larger number of wounded. Boudica poisoned herself."

As at the battle of Mons Graupius twenty years later, the Britons suffered a devastating loss. Nor was their suffering at an end. Paullinus kept his army in the field, and two thousand legionaries, eight cohorts of auxiliary infantry, and a thousand auxiliary cavalry were transferred from Germany to make up the losses to Legio IX. Hostile tribes, as well as those who had been neutral, were harried and suffered punitive reprisals (the devastation of the hillfort at South Cadbury, in fact, may date to this time). There also was famine, as the Britons had neglected to sow their crops for the season, assuming that they would capture the Roman stores.

The new procurator of the province was Julius Classicianus. Almost certainly a Celt, himself, he encouraged the Britons to hold out, in hope that Paullinus might be replaced by a governor not so determined to exact vengeance. His report to Rome prompted an inquiry and, eventually, an excuse was found to have Paullinus recalled. Much to Tacitus' disapproval, the new governor, "neither provoking the enemy nor provoked, called this ignoble inactivity peace with honour."

But his leniency quieted the rebellious Britons. There would be no more insurrections.



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Monday, June 23, 2008

Baby BlacknTan..



This is ole' B&T circa 1949, in Fishguard, Wales being held by my Grandfather Frank Hartley... I was born in this house in one of the bedrooms upstairs.Two handsome devils, dontcha' think??

click on photo to enlarge..