Sunday, August 25, 2013

Fairy Photo, Real Fairies, Elementals, Nature Spirit Photos

Fairy Photo, Real Fairies, Elementals, Nature Spirit Photos

  Your guide to spot fairies or elementals as nature spirits.  Large montages of photos are presented where fairies, nature spirits and elementals are visible. 

Friday, August 23, 2013



The Germans form one of the most important branches of the Indo-Germanic or Aryan race—a division of the human family which also includes the Hindoos, Persians, Greeks, Romans, Celts, and the Slavonic tribes. The near relationship of all these, which have become so separated in their habits of life, forms of government and religious faith, in the course of many centuries, has been established by the evidence of common tradition, language, and physiological structure. The original home of the Aryan race appears to have been somewhere among the mountains and lofty table-lands of Central Asia. The word "Arya," meaning the high or the excellent, indicates their superiority over the neighboring races long before the beginning of history.
When and under what circumstances the Aryans left their home, can never be ascertained. Most scholars suppose that there were different migrations, and that each movement westward was accomplished slowly, centuries intervening between their departure from Central Asia and their permanent settlement in Europe. The earliest migration was probably that of the tribes who took possession of[Pg 2] Greece and Italy; who first acquired, and for more than a thousand years maintained, their ascendency over all other branches of their common family; who, in fact, laid the basis for the civilization of the world.
330 b. c.
Before this migration took place, Europe was inhabited by a race of primitive savages, who were not greatly superior to the wild beasts in the vast forests which then covered the continent. They were exterminated at so early a period that all traditions of their existence were lost. Within the last fifty years, however, various relics of this race have been brought to light. Fragments of skulls and skeletons, with knives and arrow-heads of flint, have been found, at a considerable depth, in the gravel-beds of Northern France, or in caves in Germany, together with the bones of animals now extinct, upon which they fed. In the lakes of Switzerland, they built dwellings upon piles, at a little distance from the shore, in order to be more secure against the attacks of wild beasts or hostile tribes. Many remains of these lake-dwellings, with flint implements and fragments of pottery, have recently been discovered. The skulls of the race indicate that they were savages of the lowest type, and different in character from any which now exist on the earth.
The second migration of the Aryan race is supposed to have been that of the Celtic tribes, who took a more northerly course, by way of the steppes of the Volga and the Don, and gradually obtained possession of all Central and Western Europe, including the British Isles. Their advance was only stopped by the ocean, and the tribe which first appears in history, the Gauls, was at that time beginning to move eastward again, in search of new fields of plunder. It is impossible to ascertain whether the German tribes immediately followed the Celts, and took possession of the territory which they vacated in pushing westward, or whether they formed a third migration, at a later date. We only know the order in which they were settled when our first historical knowledge of them begins.
In the fourth century before the Christian Era, all Europe west of the Rhine, and as far south as the Po, was Celtic; between the Rhine and the Vistula, including Denmark and southern Sweden, the tribes were Germanic; while the Slavonic branch seems to have already made its appearance in what is now Southern Russia. Each of these three branches of the Aryan race was divided into many smaller tribes, some[Pg 3] of which, left behind in the march from Asia, or separated by internal wars, formed little communities, like islands, in the midst of territory belonging to other branches of the race. The boundaries, also, were never very distinctly drawn: the tribes were restless and nomadic, not yet attached to the soil, and many of them moved through or across each other, so that some were constantly disappearing, and others forming under new names.
113 b. c. THE 



The Romans first heard the name "Germans" from the Celtic Gauls, in whose language it meant simply neighbors. The first notice of a Germanic tribe was given to the world by the Greek navigator Pytheas, who made a voyage to the Baltic in the year 330 b. c. Beyond the amber-coast, eastward of the mouth of the Vistula, he found the Goths, of whom we hear nothing more until they appear, several centuries later, on the northern shore of the Black Sea. For more than two hundred years there is no further mention of the Germanic races; then, most unexpectedly, the Romans were called upon to make their personal acquaintance.
In the year 113 b. c. a tremendous horde of strangers forced its way through the Tyrolese Alps and invaded the Roman territory. They numbered several hundred thousand, and brought with them their wives, children and all their movable property. They were composed of two great tribes, the Cimbrians and Teutons, accompanied by some minor allies, Celtic as well as Germanic. Their statement was that they were driven from their homes on the northern ocean by the inroads of the waves, and they demanded territory for settlement, or, at least, the right to pass the Roman frontier. The Consul, Papirius Carbo, collected an army and endeavored to resist their advance; but he was defeated by them in a battle fought near Noreia, between the Adriatic and the Alps.
The terror occasioned by this defeat reached even Rome. The "barbarians," as they were called, were men of large stature, of astonishing bodily strength, with yellow hair and fierce blue eyes. They wore breastplates of iron and helmets crowned with the heads of wild beasts, and carried white shields which shone in the sunshine. They first hurled double-headed spears in battle, but at close quarters fought with short and heavy swords. The women encouraged them with cries and war-songs, and seemed no less fierce and[Pg 4] courageous than the men. They had also priestesses, clad in white linen, who delivered prophecies and slaughtered human victims upon the altars of their gods.

Friday, August 2, 2013

Burial Mounds, Ghosts and the Paranormal

Burial Mounds, Ghosts and the Paranormal

Moundsville Prison has the largest burial mound in North America in its front yard. Is it a coincidence that it is also the most haunted places in America? Mounds were portals for the dead. Whether you watch, Ghost Adventures, The Dead Files, My Ghost Story or any f the other shows, i many cases the locations are near burial mounds. Think of how many of these shows originate from Ohio, Indiana or West Virginia where the Adena mounds are located. Coincidence?

Burial Mounds may already in pagan times have been pointed out as tombs of gods who died in myth or ritual, like the tombs of Zeus in Crete and of Osiris in Egypt. Again, fairies, in some aspects, are ghosts of the dead, and haunt burial mounds; hence, when gods became fairies they would do the same. And once they were thought of as dead kings, any notable burial would be pointed out as theirs, since it is a law in folk-belief to associate burial mounds or other structures not with the dead or with their builders, but with supernatural or mythical or even historical personages. If síde ever meant "ghosts," it would be easy to call the dead gods by this name, and to connect them with the places of the dead

Burial Mounds Where The Gods Worship, Haunt and Manifest as Fairies

Burial Mounds Where The Gods Worship and Manifest as Fairies

The legends were also aided by the old cult of the gods on heights, some of them sepulchral burial mounds, and now occasionally sites of Christian churches. The Irish god Cenn Crouch and his Welsh equivalent Penn Cruc, whose name survives in Pennocrucium, have names meaning "chief or head of the mound." Other mounds or hills had also a sacred character. Hence gods worshipped at mounds, dwelling or revealing themselves there, still lingered in the haunted spots; they became fairies, or were associated with the dead buried in the mounds, as fairies also have been, or were themselves thought to have died and been buried there. The haunting of the mounds by the old gods is seen in a prayer of S. Columba's, who begs God to dispel "this host (i.e. the old gods) around the cairns that reigned." An early MS also tells how the Milesians allotted the underground part of Erin to the Tuatha Déa who now retired within the hills; in other words, they were gods of the hills worshipped by the Milesians on hills. 

Tuatha Dé Danann The Fomorian Giants, Burial Mounds and Fairies

Tuatha Dé Danann The Fomorian Giants, Mounds and Fairies

It is of great interest that the Fomorians (Muru or Amorites) were associated with fairies and the dwelling in burial mounds.  The Amorites buried their dead in burial mounds in the Biblical Levant, the British Isles and the Ohio Valley.

But why were the Tuatha Dé Danann associated with the mounds? If fairies or an analogous race of beings were already in pagan times connected with hills or mounds, gods now regarded as fairies would be connected with them. Dr. Joyce and O'Curry think that an older race of aboriginal gods or síd-folk preceded the Tuatha Déa in the mounds. These may have been the Fomorians, (The Fomorians are the Giant Race of Men) the "champions of the síd," while in Mesca Ulad the Tuatha Déa go to the underground dwellings and speak with the síde already there. We do not know that the fairy creed as such existed in pagan times, but if the síde and the Tuatha Dé Danann were once distinct, they were gradually assimilated. Thus the Dagda is called "king of the síde"; Aed Abrat and his daughters, Fand and Liban, and Labraid, Liban's husband, are called síde, and Manannan is Fand's consort. Labraid's island, like the síd of Mider and the land to which women of the síde invite Connla, differs but little from the usual divine Elysium, while Mider, one of the síde, is associated with the Tuatha Dé Danann.The síde are once said to be female, and are frequently supernatural women who run away or marry mortals. Thus they may be a reminiscence of old Earth goddesses. But they are not exclusively female, since there are kings of the síde, and as the name Fir síde, "men of the {66}síde," shows, while S. Patrick and his friends were taken for síd-folk.

The Tuatha De' Danann, Burial Mounds and Fairies


The meaning formerly given to Tuatha Dé Danann was "the men of science who were gods," danann being here connected withdán, "knowledge." But the true meaning is "the tribes or folk of the goddess Danu,"199 which agrees with the cognates Tuatha or Fir Dea, "tribes or men of the goddess." The name was given to the group, though Danu had only three sons, Brian, Iuchar, and Iucharbar. Hence the group is also called fir tri ndea, "men of the three gods."200 The equivalents in Welsh story of Danu and her folk are Dôn and her children. We have seen that though they are described as kings and warriors by the annalists, traces of their divinity appear. In the Cúchulainn cycle they are supernatural beings and sometimes demons, helping or harming men, and in the Fionn cycle all these characteristics are ascribed to them. But the theory which prevailed most is that which connected them with the hills or mounds, the last resting-places of the mighty dead. Some of these bore their names, while other beings were also associated with the mounds (síd)—Fomorians and Milesian chiefs, heroes of the sagas, or those who had actually been buried in them.201 Legend told how, after the defeat of the gods, the mounds were divided among them, the method {64}of division varying in different versions. In an early version the Tuatha Dé Danann are immortal and the Dagda divides the síd.202 But in a poem of Flann Manistrech (ob. 1056) they are mortals and die.203 Now follows a regular chronology giving the dates of their reigns and their deaths, as in the poem of Gilla Coemain (eleventh century).204 Hence another legend told how, Dagda being dead, Bodb Dearg divided the síd, yet even here Manannan is said to have conferred immortality upon the Tuatha Dé Danann.205 The old pagan myths had shown that gods might die, while in ritual their representatives were slain, and this may have been the starting-point of the euhemerising process. But the divinity of the Tuatha Dé Danann is still recalled. Eochaid O'Flynn (tenth century), doubtful whether they are men or demons, concludes, "though I have treated of these deities in order, yet have I not adored them."206 Even in later times they were still thought of as gods in exile, a view which appears in the romantic tales and sagas existing side by side with the notices of the annalists. They were also regarded as fairy kings and queens, and yet fairies of a different order from those of ordinary tradition. They are "fairies or sprites with corporeal forms, endowed with immortality," and yet also dei terreni or síde worshipped by the folk before the coming of S. Patrick. Even the saint and several bishops were called by the fair pagan daughters of King Loegaire, fir síde, "men of the síd," that is, gods.207 The sídwere named after the names of the Tuatha Dé Danann {65}who reigned in them, but the tradition being localised in different places, several mounds were sometimes connected with one god. The síd were marvellous underground palaces, full of strange things, and thither favoured mortals might go for a time or for ever. In this they correspond exactly to the oversea Elysium, the divine land.