In relation to this project, as inspired by a surprise presence, I’ve been reading through some of the Irish quasi-historical narratives. I say quasi-historical, as they are generally older oral narratives that were later recorded (and changed) by persons holding a colonized, Abrahamic worldview.

I’m studying these texts, despite their questionable provenance, because the UPG I received suggested that the ancient Irish possessed a form of the spiritual technology necessary to address (or at least begin to address) the Texas Problem.

Furthermore, I got the impression that this method was pretty darn fast-acting and that echoes of it had survived in “the lore” even beyond the depredations of Patrick and Cromwell.

To that end, I’m looking for examples of ceremonial actions related to the establishment of working relationships between a group of invaders and the local land deities (and by extension, spirits). We have lots of partial records of Gaulish, Irish, and Welsh kingmaking ceremonies (the Wiccan “Great Rite” is based on these), but I’m pretty darn sure that’s not what I’m looking for. Similarly, there are other purported rituals that I’m certain I can discount- these display their authors’ obvious biases and are typically wildly impractical and/or highly illegal.

On the other hand, there are hints of other rituals that are less well recorded and which were likely no longer in use well before these stories were recorded. While the kingmaking ceremonies were in use in historical times and occasionally commented on by outside observers, the techniques I’m looking for would have been used very early in the Celtic conquest of an area.

That’s the key difference, in my mind. The later kingmaking ceremonies appear to have been undertaken after an area was settled- i.e., by generations following the conquest. By contrast, when the Celts first entered an area, they had to establish diplomatic relations with the local land deity (or deities) and spirits. Doing that of course required establishing a mode of communications- which is normally a job for shamans (which is to say, not me).

But in the case of conquest, it meant doing so over the objections of (and esoteric sabotage by) the indigenous people. It meant esoterically “blowing up” or “burning down” those other peoples’ connection to the land and figuratively sticking a giant “this is mine” flag into the crater.

Yeah, that sounds pretty brutal.

My modern, Westernized mind recoils from it, but it’s clear that humans worldwide seem to have known how to do this from ancient times. By the early Middle Ages, though, Europeans appear to have lost this knowledge- at least on a conscious level.

By the 1800s, European-Americans in Texas almost certainly did not even know they needed that capability, let alone have the knowledge of how to do it. Why are certain parts of the United States more “awake” than Texas, despite Anglos’ lack of land-bonding technology? I have a theory about that, but it’s much too long to deal with here.

Back to the Irish.

Here is an example of the sort of thing I’m looking for, in this case from the Lebor Gabála Érenn (“The Book of the Takings of Ireland” – Book of Leinster version) as translated by R. A. S. Macalister:

§74. As he set his right foot upon Ireland, Amorgen Glúingel s. Míl spoke this poem—

I am Wind on Sea,
I am Ocean-wave,
I am Roar of Sea,
I am Bull of Seven Fights,
I am Vulture on Cliff,
I am Dewdrop,
I am Fairest of Flowers,
I am Boar for Boldness,
I am Salmon in Pool,
I am Lake on Plain,
I am a Mountain in a Man,
I am a Word of Skill,
I am the Point of a Weapon (that poureth forth combat),
I am God who fashioneth Fire for a Head.
Who smootheth the ruggedness of a mountain?
Who is He who announceth the ages of the Moon?
And who, the place where falleth the sunset?
Who calleth the cattle from the House of Tethys?
On whom do the cattle of Tethys smile?
Who is the troop, who the god who fashioneth edges
in a fortress of gangrene?
Enchantments about a spear? Enchantments of Wind?

This is implied by the text to be a powerful, ritual poem related in some way to the Milesians laying claim to Ireland. It’s essentially a fancy and esoterically potent version of “We claim this land for Spain”. Side note- the Milesians are said to have been Iberocelts (or Celtiberians)… Celts from Spain.

Clearly, the translation is corrupted. The name “Tethys”, for instance, refers to the Hellenic titan Goddess of fresh water- not an Irish deity at all. It’s possible that this is the result of a poor transcription of the translation, or a messy translation. Either way, it’s unclear.

Going back to the Irish, we see:

Ic tabairt a choisse dessi i nHerind asbert Amairgen Glúngel mac Miled in laídseo sís.

Am gáeth i mmuir. ar domni.

Am tond trethan i tír.
Am fúaim mara.
Am dam secht ndírend.
Am séig i n-aill.
Am dér gréne.g

Am caín.
Am torc ar gail.
Am hé i llind.
Am loch i mmaig
Am briandai.

Am bri danae.
Am gai i fodb. feras feochtu.
Am dé delbas do chind codnu.
Coiche nod gleith clochur slébe.
Cia on cotagair aesa éscai

Cia dú i llaig funiud grene.
Cia beir búar o thig Temrach.
Cia buar Tethrach. tibi.
Cia dain.
Cia dé delbas faebru. a ndind ailsiu.

Cáinté im gaí cainte gaithe. Am.

Here, the same name is written as “Temrach” or “Tethrach”. While neither of these terms has an easy translation provided by Dr. Google, there are a couple of interesting hints.

Firstly, Temrach appears to be a poetic reference to Tara, the seat of the High Kings of Ireland- a central point of esoteric significance. Tethrach, on the other hand, appears to be a possessive or adjectival form of words that can mean “crow”, “champion”, or “sea”. In some versions I’ve found, “Tethrach” appears on both lines.

In other words, either way, we are likely dealing with a poetic name for Someone or someone. In all likelihood, many of the lines refer to a specific deity, person, or entity.

On the surface this appears to be part of an invocation to the ruling deities of Ireland, the Túatha Dé Danann. Unfortunately, much of the rest of the account deals with Amorgen and the Milesians fighting the Túatha Dé Danann for control of the island. So, is this an invocation in pursuit of a blessing, or a mockery intended to provoke conflict?

Is the source even useful to my search, or am I chasing down the rabbit hole of a cargo cult? The entire story could be purely a medieval fantasy with no ancient basis at all.

There is a lot more to go through, and it is not exactly stimulating reading.

-In Deos Confidimus