Noite Nai, noite de luz e confiança

O Apalpador, a tradicional figura do gigante carvoeiro que cuida das crianças e traz presentes para todos e todas.

Em breve passaremos o Solstício de Inverno (23:23 hora oficial galega do dia 21) e com ele ficaremos a um nada da Noite Nai. Eis umha das festividades menores contempladas na Roda do Ano da Druidaria e que incluem solstícios e equinócios, à parte das quatro grandes celebraçons religiosas.

Como tantas cousas aparentemente paradoxais na nossa cultura, continua o frio a sério justo quando a luz do Sol quer fazer o caminho de volta. Aparentemente paradoxais, claro, mas só para quem nom repara nos pequenos detalhes e na maravilha da Natureza.

Mais umha vez, demonstra-se que nom há súbitos fins nem mais confusom da que nós queiramos criar. Antes o contrário, nos rigores do Inverno, na noite mais longa e o dia mais curto, reparamos em que a partir de agora a luz só pode triunfar (embora ainda tenhamos que sobreviver qualquer possível perigo ou adversidade). Curiosamente, a noite de solstício deste ano coincide com um eclipse total de Lua a partir das 4:34…

Parece que o tempo voara desde o Magusto e já queremos alviscar o brilho do Deus Bel nas folhas de acivro e sagrado visco branco, que ainda que está algo longe começou já decidido o seu caminho de retorno da mao da Deusa Brigantia. Ela sim terá muito trabalho em breve…

Aliás, outras tradiçons druídicas celebram esta noite mais longa do ano como sinal do eventual regresso de Bel e ainda de Lugus através de Brigantia, simbolizando a sobrevivência sobre as trevas e lenta chegada da luz. É o enraizamento e gestaçom durante três dias (21+3) do Infante Sol a partir do Ventre Materno, a escuridade da Deusa Anu (Dana ou Danu na Irlanda, Dôn em Gales).

Som as datas da Modranecht ou Matronucta (a Noite Nai), tamém do Meán Geimhridh (‘Meio Inverno’) e Lá an Dreoilín (‘Dia da Carriça’), o dia no que em Éire este pássaro é “preso”, guardado e depois libertado como sinal de continuidade, da passagem definitiva do ano anterior, pois canta sem parar tanto no verám como no inverno sem interrupçom; isto era algo que tamém se fazia na Lourençá, na comarca da Marinha, mas uns dias mais tarde. A Roda gira, a vida continua, os ciclos nom param.

Nestas datas na IDG honramos aos grandes Deus Larouco (o An Dagda irlandês), Deusa Anu (ambas Deidades primeiras e essenciais) e a sua descendente, a Deusa Brigantia.

Seja dito, já que estamos, que trânsitos como o Solstício de Inverno som momentos de extrema importância na tradiçom germânica (festividade de Yule) e nas crenças Wicca, mesmo no calendário chinês (o Dong Zhi ou “chegada do Inverno”) entre outras no mundo. Na Europa outras religions tamém empregarom e adaptarom a posteriori estas datas como marca do trânsito cara a um período de maior esplendor.

Arredor destas datas os e as Caminhantes podemos nos reunir com a nossa gente, família ou Clã (incluídos os que foram para o Além), na confiança de que o futuro sempre há acabar por destruir os gelos da fria temporada.

O Solstício astronómico é em nada, mas as celebraçons continuam. É a época do Apalpador, o gigante da tradiçom galega que virá trazer alegria e diversom às crianças. Queima-se o facho e manifesta-se a Coca numha piscadela cúmplice, deixando-se comer em forma de doce. Adornamos e alumeamos as nossas casas, magnificando o brilho da nova luz à que ajudamos a renascer.

Bom Solstício de Inverno sob a protecçom do visco e o acivro. Que corra a raposa e que cante a carriça! 🙂

 

“Meses do inverno frios
que eu amo a todo amar,
meses dos fartos rios
e o doce amor do lar.
Meses das tempestades,
metáforas da dor
que aflige as mocidades
e as vidas corta em flor.
Chegade, e trás o outono
que as folhas fai chover,
nelas deixade que o sono
eu durma do nom-ser.
E quando o sol formoso
de abril torne a sorrir,
que alumee o meu repouso,
já nom meu me afligir.”

(Rosalia de Castro, Folhas Novas, 1880).

As montanhas do Courel, desde onde desce o Apalpador (tamém chamado Pandigueiro) cada Inverno com os seus presentes e castanhas.

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Anúncios

For the Sons and Daughters of Míl

[This is a revised version of a text originally published in Galizan. It is a simple token of appreciation from the IDG to the always loved Éire and Her People]

Holy mountain of Cruachán Aigle, home to Crom Cruach, now disrespected with the name of Croagh Patrick.

Our sister nation of Éire (Ireland) celebrates Her national day today, March 17th. It is a day commonly associated with the celebration of Irish identity and culture, their affirmation as a free People, a formal freedom which was achieved not so long ago taking a high toll. As a matter of fact, part of the price to pay has been a partial memory loss.

More than familiar and intimately well-known, mimetic even in this, Éire hurts as much as our own Galiza does as Her big day falls on a controversial date.
Like us, most of the Sons and Daughters of Míl (the modern Irishmen and Irishwomen) choose to focus on the joyful and light side of things, and even on some political and social issues.
Yet, like us, many have a bittersweet sensation with a celebration which revolves around an odd figure, a usurper, someone who did exactly as Galizan St. Adriám when the latter “slayed the snake”.
Our histories truly run parallel.

So it is said that this is “St. Patrick’s Day”, the one who allegedly “drove the snakes out of Ireland”, the same Isle of Destiny glimpsed from the top of Galizan King Breogám‘s tower (Irish Bregon). Or better say, Patrick, the one who is claimed to have fought the God Crom Cruach and His wife Goddess Corra, the Dragon and the Crane, or the Great Dragons, akin to our Galizan Crouga and Coca.

Twice a year in Galiza we “eat the dragon”: Winter Solstice and Spring Equinox. That is… about now! This creature is the Coca, representing Crouga, the form God Larouco often takes “when He is not in His mountain”.

Crom, first shaper of the Isle and primordial being of Her lands, God of fertility made and covered in gold and, therefore, incorruptible, unchanging, eternally immaculate. This is whom the Christian myth wanted to replace by force, as they clumsily tried to do with many others by simply changing their names.

This way, the Patrick had to coercively reinterpret the principle of the Celtic Triad (see the Irish shamrock) and even adapt its main symbol, the Christian cross, to the pre-existing Celtic cross.
Hence the Christian imposition was symbolised through the mentioned episode involving the elimination of the snakes, banished from our lives and beliefs. Hence they took possession over the house of Crom, metaphorically and physically, His holy mountain – like our Larouco – now wrongly called Croagh Patrick.

But what is said for Galiza can now be said for the Sons and Daughters of Míl, since they are of our ancient blood, descendants of the same lineage.
The outlanders did not triumph despite the many they convinced, we are witness to that.

Although the Milesians – the Celtic Galizans who sailed to Ireland and settled there – supported Lugh in the quarrel with Crom and the Land and the harvests were eventually yielded to the former, it is clear that Crom remains not just among the Celtic Gods and Goddesses, but also as an ally to Lugh Himself, to the Mórrígan (our Reve) and to the one the Welsh call Rhiannon and the Gauls Epona (our Íccona). And Corra, always willing, continues to visit the holy mountain every summer.

We wish all the Irish a grand Day of the Dragon then, hoping they will take yet another step forward against oblivion, for the Honour of our shared culture and our Peoples.
When they do, they must know they are not walking alone, for Galiza and Ireland can never be strangers to each other, for we sing the same songs.

 

ADDENDUM:

The Tower of Breogám

Celtic King Breogám (Bregon), son of Brath, father of Ith and Bile, grandfather of Míl. He is the one who founded the great city of Brigantia, present day Corunha – Head and Guard of the Kingdom of Galiza – and built a magnificent tower from where Ith would glimpse Ireland, the magic green isle, on a clear day.

Hence the Gaels guided by Ith himself, fascinated as he was with his vision, decided to sail north, only to find conflict with the Tuatha Dé Danann who treacherously killed Ith.

Míl – The Soldier – swears vengeance and sails again, when one of his own seven sons, Druid Amergin, acts as an impartial judge for the parties.
Thus the Milesians agreed to leave the island and retreat into the ocean beyond the ninth wave. Upon a signal they moved toward the beach, but the Druids of the Tuatha Dé Danann raised a magical storm to keep them from reaching land. As a response Amergin sang an invocation calling upon the spirit of Ireland and parted the storm, bringing the ship safely to land.

This is the Song of Amergin:

I am the wind on the sea;
I am the wave of the sea;
I am the bull of seven battles;
I am the eagle on the rock
I am a flash from the sun;
I am the most beautiful of plants;
I am a strong wild boar;
I am a salmon in the water;
I am a lake in the plain;
I am the word of knowledge;
I am the head of the spear in battle;
I am the god that puts fire in the head;
Who spreads light in the gathering on the hills?
Who can tell the ages of the moon?
Who can tell the place where the sun rests?

And so the Gaels settled in Ireland, and so the Irish of today are the Sons and Daughters of Míl of yesterday. And so the Isle forever carries the name of one of the Goddesses of the Tuatha Dé Denann, Éiru, for they were allowed to retreat with honour into the forests once they accepted their defeat.

And that is why when Red Hugh O’Donnell fled to Corunha after the Battle of Kinsale (1602) he wanted to stand next to “the tower of [his] ancestors”.

And that is also why the lyrics of the Galizan National Anthem (1907) refer to Galiza solely as “Hearth of Breogám” and “Nation of Breogám”, and how the history and soul of Galiza and Ireland are and forever will be intertwined.

– – –

This would all be just a nice legend open to endless debate, originally compiled in the Lebor Gabála Érenn (The Book of the Taking of Ireland, 11thC) and in the texts of Galizan monk Trezenzónio (12thC), if it wasn’t for the massive archaeological, linguistic, ethnographic and cultural evidence, plus genetic studies linking modern day Galizans and Irish.

Remove the epic and exaggerations and draw your own conclusions. Actually, don’t remove anything, this is a Celtic tale

Tower of Breogám today (Corunha, Galiza)

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