“Poor spite of your good learning..” O false sages!
Contention of the Bards Poem III.
Tadhg mac Dáire Mac Bruaideadha
Contention of the Bards Part 1:
https://archive.org/details/iomarbhghnabhf20mckeuoft
Contention of the Bards Part 2:
https://archive.org/details/iomarbhghnabhf02mckeuoft
Salmon of Wisdom Part 2
Forum rules
The obvious rules apply: behave yourself. Moderators will delete (parts of) posts that are inappropriate.
The obvious rules apply: behave yourself. Moderators will delete (parts of) posts that are inappropriate.
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Cú Chulainn
- Posts: 9
- Joined: 15 Jan 2025, 18:32
Re: Salmon of Wisdom Part 2
Tá sé Buidhe! (Taw•shay•bwee•hay)
I am yellow-head!
Frisian and Gaelic languages share many characteristics I’ve come to find, and in particular, there are shared cultural similarities which blend together each method we use to describe our own perspectives to help absorb the wisdom of said cultures.
For a Gael to say they are of yellow hair is important, including in the etymology itself, yet this is where I spiral from phenotypes to symbols and actions of those making cultural sense out of bygone memory.
Or, is it memory we still may access?
Runes are pivotal for Oera Linda. It is quite clear how numerous distinctions are made even unto the slightest change in a single runic script, versus its own reflection upon two “Germanic” cultures in the lowlands and highlands of Europa. Runes help to bridge the gap between cultures further when new information is found regarding the dating of the use of language for cultural identity when otherwise it is presumed to not be of concordance. For example, Niall of the Nine Hostages had well more than nine hostages^1, and his “hostages” are apt to be translated as having Nine Kingdoms.
How does this tie into runes?
Which kingdoms did a man who lived, mainstream interpreted to be 1500-1600 years past hence, my opinion, between knowledge and ignorance, to be at 1200-1300 years ago^2, have as his steading?
Surely, a Gael of “Ireland” would not be using runes in the “800s” when supposed Vikings were landing on their shores, let alone in the “400s” when wisps of the Fianna still roamed the temperate rain forests of Scotia Majorum (Greater Scota, I.e. Ireland).
Yet, this appears to be the case, as a claimed descendent of Nordic heritage claims further to hold a position of significance by contrasting the mainstream with a salmon like flow against the current.
This person’s (not me) claim^3, both being one a descendent of “Stod”, the Ninth son of Niall — not accounted for in traditional roles of his sons, such as Eoghan and Connal, two having territories in Ireland named after them to this day (Tír Eoghain and Tyrconnel) — and two having an item anticipated to be given to Stod by Niall himself, is important due to there being runic inscription upon an item found in a potential site of Niall’s conquest.
The runic inscription prescribes the existence of a reversed rune followed by a single none reversed rune.
These runes read “ ᚨ ᛖ ” with the ANSUZ being reversed, or backwards, to carry significant weight from its giver to bearer. My interpretation, intuitively, is the reversed ANSUZ rune indicates a reflection of Odin, since Niall’s potential heritage, in some claims, are to be descended from this being by his mother, and the EHWAZ rune being not that of horse yet movement.
So, in short, this hypothesis, in part of the whole, based on physical evidence of an item along a Nordic fjord, is that a son of a Gael, presumably the son of a conquesting king, that king being potentially Niall, was given an item shaped as a key to indicate they were the extension of the “Movement of the reflection of Odin”.
Why is this critical?
Well, Gaels were known to use Ogham, the ancient vertical tree language of Druí meant to connect nature with human consciousness. However, traditionally, runic inscriptions were not said to be their probable form of communication, as aforementioned. There are extant texts of “old Irish” that very few are able to interpret. A minor review of the Ogham Tract^4A and Scholar’s Primer^4B make this easy to understand as to how it would be hard to learn such things.
When a language is stated, in any form of reference, textually, to be the parent language to Greek and Latin.. and, Hebrew, there is cause to believe its connection may have influenced, or, been influenced by other prominent languages such as that of Oera Linda’s societal fusion.
So, a society, a culture, that uses its Kings and Poets to connect themselves to nature, in that of the Scythian Gaels of both Scotia Majorim (Ireland) and Scotia Minorum (Scotland), that additionally uses another culture’s, in let’s summarize as “Vikings” mainstream and “Frisians” or “Nords” neurodivergent for the sake of not only describing said culture as Celtic or Germanic, to wit, indicates a theory of substantial crossblending of cultural influences that would otherwise not be expected due to distances and well known barriers.
However, the Oera Linda clearly states things such as seafarers with established sites of citadels and the like, assumed to be lasting longer than one or a few generations, which lends us the ability to make haste upon a certain time frame among disputed lengths of time over a specific geographical area. Rather than anticipating regions to have been affected only by waves of continued conquests, by Vikingr, and, or, modern public relations ascertaining, I identify aptly as demotions, of truthful migratory activity and building.
So to say, timeframes and circumstances of civilization, of both Gaelic and other Scythian peoples’ conquests, are actually able to be assessed and interpreted better by coordinating the mostly misty setting mythos of the Frisian peoples, from a world building perspective, now made clearer by Oera Linda, and the mostly established chronological history of the Gaelic peoples, from a none pseudo historical perspective, ultimately prevailing us all with the ability to choose to coordinate real time ancestral purviews of actual happenings, namely, a systemic chronology of intentional diasporas and kingdom migrations / plantations, respectively.
Why share this on the introduction?
Well, I’d like to establish my person as credible to source information and articulate it for others growth and comprehension. It wouldn’t make sense for me to blast this forum, so meticulously prepared and curated for true growth by obvious parameters and intelligent wiring, with post upon post de facto randomly.
My leaning, here, is meant to be, say, a Scythian, of Gaelic, Baltic, Germanic, and American descent, probing the established language and culture of Nords, of the Frisian dominant perspective, with corresponding views and results summarized by my absorptions proportions for refinement of said perspectives such as the Oera Linda.
To say the Oera Linda is a perspective is not doing it full justice, since it nears an epic, nay, it is an epic for an entire people of its greater peoples.
So, to summarize the above, here are 5 points:
I. Scythian Gaelic history, from the early 1600s, is denoted to be 2,855^5 years in length. This is meant to indicate either its start at beginning its migration, or, upon establishing its kingdom in Ireland. Coupling the past 400 years, with the 2,855 years length, the assertion is that Scythian Gaels have a 3,285 year history able to be used as a counterweight to Frisian specific history.
II. Scythian Gaels used runes at a time frame of somewhere between 1200-1600 years ago, not for merchant use or due to conquerors imposing said standards, yet for kingly decree.
III. Phenotypes of Gaels show similarities between the descriptions of Freya in the early verse of Oera Linda, shown tremendously in many “Irish” texts, lending perspective of shared commonalities with Frisians beyond neighborly correspondence.
IV. Scythian Gaelic historical and communal societal structure presents a clear, larger tract of record keeping indicative of what may have been mainstream for Frisians who lived the course of what Oera Linda presents, namely, potentiality for synergies to be exposed and expounded upon such as the tract of kingship and ownership of property.
V. Descendents of certain familial castes are still alive today, meaning both noble and artisan castes were present, in collaboration with each other, in the past, with perspective that cross cultural diffusion of innovation^6 occurred to blend mythos and ability for further establishment of settlements, and most importantly, values.
I will roll this into an applicable, corresponding forum thread, and, or correlate it with specific forum posts as my time permits.
Intentional References:
^1 Contention of the Bards Poem II. Line 50.
“Eight fair hostages he left with the Scion of Conn of Cabha and Cairbre too, his son, he left with fair-haired Niall of Oileach.” *Attached in first post above*
^2 Niall Noígíallach to Séan Ó Néill of Ulster is 1:37 degrees of direct agnatic lineage. This constitutes analysis how 1600 years, from Niall to Séan, may be incorrectly defined.
^3Ahttps://www.academia.edu/41275198/Stod_ ... e_Hostages
^3B See attached picture of pendant with runic inscription.
^4A https://www.maryjones.us/ctexts/ogham.html
^4B https://www.maryjones.us/ctexts/scholar_primer.html
^4C See attached picture of remnants of the Ogham Tract.
^5 Contention of the Bards Poem VI. Line 190.
“Just as though for two thousand years the kingship was held by Mile's sons without our ancestors being benefited until Brian came!” *Attached in first post above*
^6 https://en.m.wikipedia.org/wiki/Diffusi ... nnovations
All other information provided I have seen in sources’ information, physically or digitally in text / graphic, and through second sight discernment.
Thank you, Enjoy!
I am yellow-head!
Frisian and Gaelic languages share many characteristics I’ve come to find, and in particular, there are shared cultural similarities which blend together each method we use to describe our own perspectives to help absorb the wisdom of said cultures.
For a Gael to say they are of yellow hair is important, including in the etymology itself, yet this is where I spiral from phenotypes to symbols and actions of those making cultural sense out of bygone memory.
Or, is it memory we still may access?
Runes are pivotal for Oera Linda. It is quite clear how numerous distinctions are made even unto the slightest change in a single runic script, versus its own reflection upon two “Germanic” cultures in the lowlands and highlands of Europa. Runes help to bridge the gap between cultures further when new information is found regarding the dating of the use of language for cultural identity when otherwise it is presumed to not be of concordance. For example, Niall of the Nine Hostages had well more than nine hostages^1, and his “hostages” are apt to be translated as having Nine Kingdoms.
How does this tie into runes?
Which kingdoms did a man who lived, mainstream interpreted to be 1500-1600 years past hence, my opinion, between knowledge and ignorance, to be at 1200-1300 years ago^2, have as his steading?
Surely, a Gael of “Ireland” would not be using runes in the “800s” when supposed Vikings were landing on their shores, let alone in the “400s” when wisps of the Fianna still roamed the temperate rain forests of Scotia Majorum (Greater Scota, I.e. Ireland).
Yet, this appears to be the case, as a claimed descendent of Nordic heritage claims further to hold a position of significance by contrasting the mainstream with a salmon like flow against the current.
This person’s (not me) claim^3, both being one a descendent of “Stod”, the Ninth son of Niall — not accounted for in traditional roles of his sons, such as Eoghan and Connal, two having territories in Ireland named after them to this day (Tír Eoghain and Tyrconnel) — and two having an item anticipated to be given to Stod by Niall himself, is important due to there being runic inscription upon an item found in a potential site of Niall’s conquest.
The runic inscription prescribes the existence of a reversed rune followed by a single none reversed rune.
These runes read “ ᚨ ᛖ ” with the ANSUZ being reversed, or backwards, to carry significant weight from its giver to bearer. My interpretation, intuitively, is the reversed ANSUZ rune indicates a reflection of Odin, since Niall’s potential heritage, in some claims, are to be descended from this being by his mother, and the EHWAZ rune being not that of horse yet movement.
So, in short, this hypothesis, in part of the whole, based on physical evidence of an item along a Nordic fjord, is that a son of a Gael, presumably the son of a conquesting king, that king being potentially Niall, was given an item shaped as a key to indicate they were the extension of the “Movement of the reflection of Odin”.
Why is this critical?
Well, Gaels were known to use Ogham, the ancient vertical tree language of Druí meant to connect nature with human consciousness. However, traditionally, runic inscriptions were not said to be their probable form of communication, as aforementioned. There are extant texts of “old Irish” that very few are able to interpret. A minor review of the Ogham Tract^4A and Scholar’s Primer^4B make this easy to understand as to how it would be hard to learn such things.
When a language is stated, in any form of reference, textually, to be the parent language to Greek and Latin.. and, Hebrew, there is cause to believe its connection may have influenced, or, been influenced by other prominent languages such as that of Oera Linda’s societal fusion.
So, a society, a culture, that uses its Kings and Poets to connect themselves to nature, in that of the Scythian Gaels of both Scotia Majorim (Ireland) and Scotia Minorum (Scotland), that additionally uses another culture’s, in let’s summarize as “Vikings” mainstream and “Frisians” or “Nords” neurodivergent for the sake of not only describing said culture as Celtic or Germanic, to wit, indicates a theory of substantial crossblending of cultural influences that would otherwise not be expected due to distances and well known barriers.
However, the Oera Linda clearly states things such as seafarers with established sites of citadels and the like, assumed to be lasting longer than one or a few generations, which lends us the ability to make haste upon a certain time frame among disputed lengths of time over a specific geographical area. Rather than anticipating regions to have been affected only by waves of continued conquests, by Vikingr, and, or, modern public relations ascertaining, I identify aptly as demotions, of truthful migratory activity and building.
So to say, timeframes and circumstances of civilization, of both Gaelic and other Scythian peoples’ conquests, are actually able to be assessed and interpreted better by coordinating the mostly misty setting mythos of the Frisian peoples, from a world building perspective, now made clearer by Oera Linda, and the mostly established chronological history of the Gaelic peoples, from a none pseudo historical perspective, ultimately prevailing us all with the ability to choose to coordinate real time ancestral purviews of actual happenings, namely, a systemic chronology of intentional diasporas and kingdom migrations / plantations, respectively.
Why share this on the introduction?
Well, I’d like to establish my person as credible to source information and articulate it for others growth and comprehension. It wouldn’t make sense for me to blast this forum, so meticulously prepared and curated for true growth by obvious parameters and intelligent wiring, with post upon post de facto randomly.
My leaning, here, is meant to be, say, a Scythian, of Gaelic, Baltic, Germanic, and American descent, probing the established language and culture of Nords, of the Frisian dominant perspective, with corresponding views and results summarized by my absorptions proportions for refinement of said perspectives such as the Oera Linda.
To say the Oera Linda is a perspective is not doing it full justice, since it nears an epic, nay, it is an epic for an entire people of its greater peoples.
So, to summarize the above, here are 5 points:
I. Scythian Gaelic history, from the early 1600s, is denoted to be 2,855^5 years in length. This is meant to indicate either its start at beginning its migration, or, upon establishing its kingdom in Ireland. Coupling the past 400 years, with the 2,855 years length, the assertion is that Scythian Gaels have a 3,285 year history able to be used as a counterweight to Frisian specific history.
II. Scythian Gaels used runes at a time frame of somewhere between 1200-1600 years ago, not for merchant use or due to conquerors imposing said standards, yet for kingly decree.
III. Phenotypes of Gaels show similarities between the descriptions of Freya in the early verse of Oera Linda, shown tremendously in many “Irish” texts, lending perspective of shared commonalities with Frisians beyond neighborly correspondence.
IV. Scythian Gaelic historical and communal societal structure presents a clear, larger tract of record keeping indicative of what may have been mainstream for Frisians who lived the course of what Oera Linda presents, namely, potentiality for synergies to be exposed and expounded upon such as the tract of kingship and ownership of property.
V. Descendents of certain familial castes are still alive today, meaning both noble and artisan castes were present, in collaboration with each other, in the past, with perspective that cross cultural diffusion of innovation^6 occurred to blend mythos and ability for further establishment of settlements, and most importantly, values.
I will roll this into an applicable, corresponding forum thread, and, or correlate it with specific forum posts as my time permits.
Intentional References:
^1 Contention of the Bards Poem II. Line 50.
“Eight fair hostages he left with the Scion of Conn of Cabha and Cairbre too, his son, he left with fair-haired Niall of Oileach.” *Attached in first post above*
^2 Niall Noígíallach to Séan Ó Néill of Ulster is 1:37 degrees of direct agnatic lineage. This constitutes analysis how 1600 years, from Niall to Séan, may be incorrectly defined.
^3Ahttps://www.academia.edu/41275198/Stod_ ... e_Hostages
^3B See attached picture of pendant with runic inscription.
^4A https://www.maryjones.us/ctexts/ogham.html
^4B https://www.maryjones.us/ctexts/scholar_primer.html
^4C See attached picture of remnants of the Ogham Tract.
^5 Contention of the Bards Poem VI. Line 190.
“Just as though for two thousand years the kingship was held by Mile's sons without our ancestors being benefited until Brian came!” *Attached in first post above*
^6 https://en.m.wikipedia.org/wiki/Diffusi ... nnovations
All other information provided I have seen in sources’ information, physically or digitally in text / graphic, and through second sight discernment.
Thank you, Enjoy!
- Attachments
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- Ogham Tract Intact Manuscript
- IMG_1131.jpeg (271.94 KiB) Viewed 75 times
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- Claimed amulet of “Stod” the Ninth son of Niall
- IMG_1130.jpeg (640.87 KiB) Viewed 75 times