|
Post by kevinseguin on Aug 15, 2011 9:01:58 GMT -1
Would a welsh-derived ogham be an appropriate form of divination tool for a Brythonic Polytheist?
I managed to find translations of the ogham into Welsh, using the general tense versus the singular (i.e. "birch" vs "a birch"), and I would like to make sure it is correct as well:
bedw criafol gwern helyg onn draenen wen derw celyn cyll afal gwinwydd eiddew cyrs draenen ddu ysgaw ffynidwydd eithin grug aethnen ywen aethnen piswydd gwyddfid gwsberis ffawydd
|
|
|
Post by potia on Aug 15, 2011 12:15:46 GMT -1
If you are drawn to use the Ogam then why not use it in it's native Irish form?
As you may know as an alphabet system it was developed fairly late and there is little evidence that it was used as a actual divination system. That's not to say that it can't be used that way, after all anything can be used as a divination tool if you really want to develop it for such use.
|
|
|
Post by kevinseguin on Aug 15, 2011 21:07:17 GMT -1
If you are drawn to use the Ogam then why not use it in it's native Irish form? As you may know as an alphabet system it was developed fairly late and there is little evidence that it was used as a actual divination system. That's not to say that it can't be used that way, after all anything can be used as a divination tool if you really want to develop it for such use. Im open to other forms of divination as well. Im just unfamiliar with them.
|
|
|
Post by kevinseguin on Aug 16, 2011 5:20:34 GMT -1
At the very least, I think it would be wise for me to learn the symbols of the Brythonic deities - that might help me to interpret omens as I see/experience them.
|
|
|
Post by Lee on Aug 16, 2011 10:36:41 GMT -1
I think 'symbols of the Brythonic deities' are going to be very personal. There are only a few which we probably know of e.g horses and roses for Rigantona and Geese for Taranis, the rest will be subjective and based on our experience and interaction with the gods. I would focus on developing a relationship with the gods and the symbol will come later.
|
|
|
Post by nellie on Aug 16, 2011 12:56:31 GMT -1
I agree with what Lee said. In an area where there are otters a deity may choose to communicate with otters... where there are none maybe it will be something entirely different. Associations are as much about landscape as they are deity I think.
I often start 'noticing' deity on odd ways. A certain smell or taste for example. Often a particular bird, some times a particular species of tree, but all of these will probably be meaningless to somebody else.
|
|
|
Post by Heron on Aug 16, 2011 15:07:00 GMT -1
As both Lee and Nellie suggest, symbols are only as good as the relationship they represent. While there may be clues from Antiquity, and while we may also generate some more ourselves as part of an agreed group response, unless they mean something based on a significant experience, then 'symbols' is all they are.
|
|
|
Post by kevinseguin on Aug 16, 2011 20:44:36 GMT -1
As both Lee and Nellie suggest, symbols are only as good as the relationship they represent. While there may be clues from Antiquity, and while we may also generate some more ourselves as part of an agreed group response, unless they mean something based on a significant experience, then 'symbols' is all they are. I'm comfortable with the idea that symbols are subjective, and I understand the need for consensus as well. Which is why I asked my secondary question. As well, having animal or object symbols for certain deities would be very useful for constructing shines/altars to certain deities. But I suppose these symbols will come through ritual, contemplation, and rigorous study.
|
|