#Dealbh

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[the-witchy-housewife]

A Khthonic Wiccan Guide to Imbolc

This is an article from my website, The Witchy Housewife. You can read it at the source here or look under the cut to read it here on Tumblr. If you enjoy my work, please consider subscribing (at the bottom of this page) to receive articles as they're posted via e-mail, exploring the shop, leaving a tip, or reblogging this post. I run this all myself, so all support is greatly appreciated. 💜🔮✨

To those living in the Northern Hemisphere, I bid Imbolc’s blessings to all who celebrate! As we move into midwinter, we must remind ourselves that the darkest days are behind us and spring is just around the corner. This is a time of transformation, planning, and cleansing – all to prepare ourselves for the new year which now stands before us. Today, I share with you not only the history of this sabbat, but how I observe and celebrate it on my own path as a Khthonic Wicca (which you can read about here).

History & Folklore

Coming from either Old Irish ‘i mbolc’ (in the belly [of pregnant ewes]) or ‘Oímelc’ (ewe’s milk), Imbolc (pronounced ‘im-bulk’) is one of the eight sabbats of the Wiccan Wheel of the Year which is inspired by the Gaelic traditional festival of the same name. It may also be called Imbolg or Saint Brigid’s Day. As it occurs during midwinter – the halfway point between the winter solstice and the spring equinox (~Feb. 1st in the Northern Hemisphere/~Aug. 1st in the Southern Hemisphere) – it is considered a Lesser Sabbat, though this does not imply that it is any less important than the four Greater Sabbats.

Imbolc is mentioned in early Irish literature, with some historians arguing that there is evidence to suggest that its observance dates back to ancient times. Regardless of date of origin, the original festival was said to have been associated with the season of lambing and the goddess Brigid, an Irish goddess of fire, metalwork, poetry, healing, protection, and wisdom. Her influence can also be found in Christian and Haitian mythos via figures like Saint Brigid and Maman Brigitte, respectively.

Though little is known about Imbolc’s original rites and customs, there are remaining Old Irish works which give us some cultural insight into the practices around that time period. Besides tending to the livestock, it was also a time of cleansing, blessing, and protection. Around this time of year, people would conduct a spring cleaning of the home, leave offerings of coins or ribbon at holy wells in exchange for water to bless the family and hearth, pour libations to the earth and sea of milk or porridge in soil or running water, and decorate the graves of recently deceased maidens. Brigid’s Crosses, four-armed crosses woven from straw or rushes, would be made and hung over doors, windows, and stables until the next Imbolc to invite Brigid’s protection throughout the year.

On Imbolc’s Eve, if families were considered virtuous, Brigid would visit to bless them and their house. To prepare, a family supper would be made including dishes like sowans, dumplings, colcannon, barmbrack, and bannocks, with some of the meal set aside for her. In many traditions, a bed would be made for her out of straw or rushes, preceded or followed by a member of the family representing Brigid carrying out the more region-specific traditions or a corn dolly called the Dealbh Bríde (Icon of Brigid) being laid in the bed beside a birch wand which represented the wand which Brigid used to bring back the vegetation of spring. Women in some parts of the Hebrides would also dance around the bed holding a large clothing and chanting, “Bridean, Bridean, thig an nall ‘s dean do leabaidh!” (“Brigid, Brigid, come over and make your bed!”) Before bed, some people would leave clothing out overnight to be blessed and others would rake the ashes of the hearth fire smoothly to check for signs of Brigid’s visitation.

On the day of Imbolc, a procession would be held by young maidens, dressed in white and hair unbound, carrying a doll known as the Brídeóg (Little Brigid), made similarly to the corn dollies made for her representation in the home, though sometimes with the embellishment of a shell or crystal set on her chest called the Reul-iuil Bríde (Guiding Star of Brigid). In some places, one of the maidens would instead take on the role of the escorted Brigit, donning Brigid’s Crown, Brigid’s Shield, and Brigid’s Cross, all made from straw or rushes. In some places still, Straw Boys in straw masks and conical hats would occompany these maidens during the procession, playing folk music to accompany the hymns sung by the girls. Throughout the day, the group would go from home to home receiving food or decoration for the Brídeóg. Afterward, the maidens would have a meal with the Brideog seated at the head of the table, put her to bed with a lullaby, and invite local young men in to pay respects to her before joining for an evening of merrymaking.

In what is perhaps a forerunning to the North American event of Groundhog Day, there was also a tradition of observing the behaviors of weather and animals, such as serpents and badgers, to determine how much longer winter would last before the warmer weather finally set in. It was said that, during this time, the hag Cailleach is busy gathering firewood for the remainder of winter. If she requires more time for wood gathering, the weather on Imbolc will be bright and sunny – an indicator that a longer winter is ahead. If the weather is poor, however, Cailleach is instead said to be fast asleep, which indicates that winter is nearing its end.

Even in the modern era, Imbolc is a promise that winter will not last forever, regardless of how the season shows up for you regionally. Gaia begins to stir from her stillness, and flashes of life sprout up from snow or formerly dormant flora. It is a time to clear away the old which does not serve us and to begin plans for the new. Over the winter, we have cocooned, and as we being awaken from this internal slumber, we emerge transformed and rejuvenated.

Today, Wiccans, Druids, and Celtic practitioners are among those who observe Imbolc – with Celtic Reconstructions being the most loyal to its historical traditions. As of 2023, Imbolc has been made an annual public holiday in Ireland, with festivals, parades, and other events marking the occasion. Among other relevant festivals are the Imbolc International Music Festival in Derry, the Brigit Festival in Dublin, and the Imbolc Fire Festival in West Yorkshire.

In Khthonic Wicca

In Khthonic Wicca, we observe the Wheel of the Year through the journey of Persephone. In Persephone’s cyclical seasonal journey, Imbolc marks the beginning of Persephone’s trek to Gaia’s surface. As she spends her final precious moments beside her husband and begins making preparations, Hekate lights the way for her travels, and Demeter begins thawing the surface for her return. We, too, should cleanse and prepare ourselves and our homes at this time to make room for the vibrant energies she brings with her.

In domain, Brigid shares many parallels with the goddesses Hekate, Hestia, and Athene, making them all equally worthy of honor at this time of year. Hekate, of course, in her rule over all realms, is honored on my path year-round. For Athene, we hang a representation of the Aigis in place of a Brigid’s Cross. Finally, while being honored for the whole of February, we give special thanks to Hestia on this day by tending to the home and hearth. As with every Khthonic Wiccan observance of the sabbat, we also take time during Imbolc to offer prayer to the Sacred Triad, to the Olympioi, and to the Protogenoi in accordance with seasonal shifts in energies.

I also tend to observe the sabbats more seasonally. In the case of Imbolc, I begin preparations and decorating around January 11th, moving onto Ostara around February 21st. This, I feel, really gives me the opportunity to enjoy and immerse myself in the seasonal cycle as the Wheel of the Year turns. I see no reason to limit my appreciation for Gaia’s abundant beauty to a single day of celebration at a time.

As acts of service around this time of year, it is recommended to donate blankets and food to those in need, to help clean and cleanse the homes of those who could use your assistance, to shovel and clear away snow and ice on roads and walkways, or to aid in the preparation of a community garden.

Sabbat Correspondences

In paralleling Brigid’s traditional role at Imbolc, we may wish to honor Hekate, Athene, and Hestia at various points in our celebrations. In particular, however, Hestia’s role in home and hearth makes her a particularly wonderful choice for honoring during this sabbat. In Wicca, we also acknowledge the stage of Divine Youth – the Maiden Goddess and the Youth God. The Goddess has begun to awaken after the birth of the God during Yule. Khaos metamorphosizes into Kosmos just before the Dawning of Existence. Gaia awakens after the birth of Ouranos just before the Dawning of the Tangible. Persephone makes her way toward the surface just before the Dawning of Spring.

Plants: Sage, Angelica, Snowbell, Crocus, Dragon’s Blood Minerals: Salt, Selenite, Citrine, Larimar, Pyrite Colors: White, Pale Green, Pale Yellow, Pale Pink, Pale Blue Animals: Cow, Sheep, Groundhog, Robin, Dragon Symbols: The Aigis (Brigid’s Cross), Corn Dolly, Besom, Hearth, White Flowers Tarot: Death, The Empress, The Star

Imbolc Ritual Ideas

Being that this is on or around the first of the month, any of the workings I do at this time come after my Monthly Cleansing Ritual, which I conduct on the first of each month. If you don’t currently have a monthly cleansing routine – which I highly recommend every practicing witch have (The Basics of Spiritual Safety & Wellbeing) – Imbolc is absolutely the time to perform one. I follow this up with my Imbolc Hearth Blessing Ritual, in which I offer prayer to Hestia over a devotional candle. If you are someone who likes to bless your décor, this would be the time to do so.

I may also prepare my symbolic Aigis amulet made from air-dry baking soda “clay” to perform my Hanging of the Aigis Ritual during this time. As with my first ritual, this is a simple process of prayer to Athene followed by the hanging of the recently made amulet near or above the front door, where it will remain until the following year. You may choose to make multiple amulets for other entrances and/or windows.

Finally, I have a personal Khthonic Prayer of Success for the year ahead, followed by my personal favorite Imbolc working, which I refer to as the Embodiment of the Dragon Ritual. For this ritual, I call upon the spirits of dragons to stoke the Spark within my heart – the part of us that makes us who we are – to aid in motivation and enthusiasm and empower my authentic self in the year ahead.

Imbolc Spread Ideas

Imbolc is the perfect time for preserved and pickled foods, dairy products, and cleansing herbs like sage and rosemary. My current Imbolc’s Day spread opens with a charcuterie spread – cheeses, cured meats, nuts, and dried fruits – preferably local. This can be picked on throughout the day or stored in containers in the refrigerator and/or pantry which allow for snacking throughout the season.

For supper on the night of, I serve an entrée of sage and rosemary chicken with sides of balsamic glazed carrots, traditional colcannon, and herbal buttered buns. This may be served with spiced moon milk – which is wonderful for the immune system during this time of year – and a choice of wine, ale, or mead. Finally, for dessert, a baked custard does nicely. If you choose to follow my tradition, you may of course alter or substitute dishes to fit your particular dietary needs and preferences.

For Your Reference

The Digital Grimoire provides a plethora of free resources on witchcraft, Khthonic Wicca, and more. As of today, a quick reference for Imbolc has been added to the Sabbats subsection, available here on my website any time you should need it. Until my next article, have a very blessed Imbolc!

[anarchotolkienist]

Bha aon de na pàisdean Barrach aig obair aig taisbeanadh a rinn clas a bhràthar air breith Chrìosd ('nativity' mar a chanar), agus fhad 's a bha a mhàthair a' faighinn dealbh den dithist bhràthar thionndaich e air falbh gu far an robh dollag den leanabh Ìosa na laighe, is chan fhaca a mhàthair e son mionaid. Nuair a thill e thuice, thuirt e gu moiteil "Mamaidh, bha mi tiogladh Ìosa!".

[jimharrisart]

James Wallace Harris: Outpost at Stoke by Nayland. Acrylic marker on paper 13.85" x 9.88" June 21, 2024. https://www.saatchiart.com/art/Drawing-Outpost-at-Stoke-by-Nayland/292357/11843881/view #artist #art #artwork #artcollector #drawing #dessin #futurism #futurismo #architecture #aerospace #industrial #kunst #zeichnungen #piirustus #그림 #dealbh #tegning

[scotianostra]

21st May 1872 saw the death in Bunessan on Mull of the Gaelic poet Mary MacDonald.

Mary is a  little-known Gaelic poet who wrote a classic!

The first thing to say is that Mary Macdougal Macdonald should not be confused with another Mary, who was born a MacDonald and became a MacPherson. That was Màiri Mhòr nan Òran or Great Mary of the Songs

Mairi Dhughallach was born at Brolas near Ardtun on Mull in 1789, though her exact birthdate was not known. Nor is there any Church of Scotland record of her birth and christening, for Mary was born into a Baptist family and she followed that faith devoutly all her life.

Her father was Duncan Macdougal, who was both a farmer and a Baptist preacher. The family all spoke Gaelic and Mary never spoke any more than a smattering of English. Instead, like other family members, she learned Gaelic poems, songs and hymns.

Mary married a crofter, Neil Macdonald, and moved to his croft at Ardtun – not far from Bunessan, the largest village on the Ross of Mull. I was unable to find any trace of children but it was remembered locally many years later that she sang while spinning, and at some point she began to write poems and compose hymns for use by her fellow Baptists.

Perhaps because she performed her works from memory, very little of her output survives, though she did once compose a satirical poem on tobacco to chastise her husband for his smoking.

Maddeningly we do not know when she composed her most famous work or the circumstances which brought it about. We do know that she wrote the hymn Leanabh an àigh and set it to a local tune. It was a beautiful lilting tune which some say was brought to Mull by a travelling Gaelic musician, and Mary’s Gaelic words were perfectly set to that tune.

The hymn appears to have been popular within the Baptist community but the hymn might never have been sung outside of the Gàidhealtachd had it not been for Lachlan Macbean (1853-1931) who was a Gaelic scholar and a journalist who for some time edited the Kirkcaldy-based Fifeshire Advertiser.

Macbean made it his task to gather Gaelic hymns and also published at least two books on learning Gaelic. The most successful were his Elementary Lessons in Gaelic (1889) and a Guide to Gaelic Conversation and Pronunciation (1895). He also published two collections of Gaelic hymns, The Sacred Songs of the Gael (1886) and Songs and Hymns of the Scottish Highlands (1888). Mary Macdonald’s hymn, published 16 years after her death, was in the latter book and though it was not precise, Macbean gave us a beautiful translation, a hymn that is sung to this day.

Here is the Gaelic version of Leanabh an àigh, child of wonder.

Leanabh àigh, an Leanabh aig Màiri

Rugadh san stàball, Rìgh nan Dùl;

Thàinig do’n fhàsach, dh’fhuiling ’n ar n-àite

Son’ iad an àireamh bhitheas dhà dlùth!

Ged a bhios leanabain aig rìghrean na talmhainn

An greadhnachas garbh is anabarr mùirn,

’S geàrr gus am falbh iad, ’s fasaidh iad anfhann,

An àilleachd ’s an dealbh a’ searg san ùir.

Cha b’ionann ’s an t-Uan thàinig gur fuasgladh

Iriosal, stuama ghluais e’n tùs;

E naomh gun truailleachd, Cruithfhear an t-sluaigh,

Dh’éirich e suas le buaidh o ùir.

Leanabh an àigh, mar dh’aithris na fàidhean;

’S na h-àinglean àrd’, b’e miann an sùl;

’S E ’s airidh air gràdh ’s air urram thoirt dhà

Sona an àireamh bhitheas dhà dlùth.

Here’s the three verses Macbean left us:

Child in the manger, infant of Mary,

Outcast and stranger, Lord of all,

Child who inherits all our transgressions,

All our demerits on Him fall.

Once the most holy Child of salvation

Gently and lowly lived below.

Now as our glorious mighty Redeemer,

See Him victorious o’er each foe.

Prophets foretold Him, infant of wonder;

Angels behold Him on His throne.

Worthy our Saviour of all our praises;

Happy forever are His own.

Macbean also gave the hymn’s tune a name – Bunessan after the settlement close to Macdonald’s home, and within a few years it had become a popular Christmas carol.

After Mary’s passing on May 21, 1872, the co-author of the 1926 English hymn book Songs of Praise noted that Child in the Manger to the tune Bunessan had been include in the Revised Church Hymnary. Percy Dearmer loved Bunessan and for the second edition of Songs of Praise published in 1931, he asked English writer Eleanor Farjeon “to make a poem to fit the lovely Scottish tune”.

Farjeon duly delivered her work, and Morning Has Broken has delighted children and adults ever since. In 1972, the singer Cat Stevens, now Yusuf Islam released his version as a single. Morning Has Broken duly became a worldwide hit and subsequent cover versions have been produced by the likes of Neil Diamond, Nana Mouskouri and Daniel O’Donnell, though whether they knew it was a folk tune from Mull and originated as Mary’s hymn is unlikely.

Mary Macdonald is commemorated by an obelisk near where she lived on the A849 road on Mull. The monument describes her as a “poetess” who was “born Brolas 1789” and who “died Ardtun 1872”. Below that inscription are the first lines of Leanabh an àigh, translated as “Child in the manger, infant of Mary”.

The video has the words in Gaelic with English below them.

[saoghal-nan-saoghal]

Dealbh de Mhoire Màthair le Ìosa na leanabh, a rinneadh le Grace Plunkett, neé Gifford, agus i na prìosanach ann an Cill Mhaineam mar thoradh air a beachdan poblachdach

[aboutanancientenquiry]

The History of Translation of Herodotus in Irish

"What is the History of Translation of Herodotus in Irish?

Answer by Olaf Almqvist

Irish translations of Latin literature begin as early as the 10th century when versions of Virgil’s Aeneid, Lucan’s Pharsallia, and more eclectic texts such as The Destruction of Troy were playfully and often quite freely adapted into the Irish language. Despite this early start, it was not until the 19th and 20th centuries and a very different literary and cultural climate that Irish editions of classical Greek literature appear. Far from the land of saints and scholars, translations of authors like Sophocles, Homer, and Plutarch were initiated as a small part of the Irish language revival, a movement beginning in the 19th century attempting to preserve an Irish culture and language stunted by centuries of British colonial rule. It is somewhat ironic in this respect that the task of translating Herodotus fell to an Englishman, George Derwent Thomson (1903-1987).

George Thomson or Seoirse Mac Tomáis to use the Gaelicised version of his name was born in London to an English father and Irish mother. Although Thomson is chiefly remembered as a Classicist and avid Marxist, the Irish language occupied no small part of his literary output and education. Indeed, his love of Irish coincided with his learning of Greek when a thirteen-year-old Thomson attended Irish lessons at the Gaelic League in London. This enthusiasm never dimmed and at the age of twenty, Thomson first set foot on the remote and often romanticised Blasket Islands off the coast of County Kerry. Thomson later noted that listening to the speech of the islanders was ‘as though Homer had come alive. Its vitality was inexhaustible, yet it was rhythmical, alliterative, formal, artificial, always on the point of bursting into poetry’ (1949: 540).

Thomson’s contribution to the Irish language was as formidable as it was diverse. Alongside encouraging and editing Muiris Ó Súilleabháin’s classic autobiographical work Fiche Bliain ag Fás (Twenty Years a Growing), Thomson lectured in the Irish language at University College, Galway (1931-34), and translated a wide range of Greek works including editions of Plato’s early dialogues, Aeschylus’ Prometheus Bound, and a now lost translation of the Odyssey which, the story goes, was last seen in the hands of a local schoolteacher. While Thomson never attempted to translate the entire Histories, under the Gaelicised version of his mother’s maiden name, Mac Laghmainn, he tackled a selection of Herodotean stories. These tales appeared in a bi-monthly column of the newspaper An Phoblact (The Republican) and include the story of Gyges and Candaules, Arion and the Dolphin, and Adrastus and the Boar.

Although we might pine for more, what Thomson offers is a rare gem – a Blasket inspired Herodotus ‘always on the point of bursting into poetry’. For example, where Herodotus describes Candaules’ wife through the three-word phrase ‘πασέων γυναικῶν καλλίστην’ (the most beautiful of all women), Thomson offers the more ornate and considerably longer ‘an bhean is fearr dealbh agus déanamh de mhná na cruinne go hiomlán.’ Literally this translates as ‘the woman fairest in features and form of all the women in the whole world’. Despite the considerable poetic licence taken by the translator in this instance, Thomson’s Herodotus never feels forced. Rather Thomson accentuates Herodotus’ charm as a master storyteller – a reminder perhaps, that though Thomson may offer the first and to this date only Irish translation of the Histories, the Herodotean spirit has always been very much alive in the Irish language.

References

Alexiou, M. 2000. ‘George Thomson: The Greek Dimension’, in ed. Máire Ní Chéilleachair, Ceiliúradh an Bhlascaoid 4 Seoirse Mac Tomáis 1903 – 1987. Coiscéim.

Ó Lúing, S. 1996. ‘George Thomson’, Classics Ireland 3: 141-162.

Thomson, G. 1949. Studies in Ancient Greek Society I: the Prehistoric Aegean. Lawrence and Wishart." "

From the site of Herodotus Helpline.

Olaf Almqvist, University College of Dublin

[orgulloalicante]

(ES-ES) Todas las fotografías son (C) Quino Andréu, Benidorm, 2024. Pueden usarlas sólo las personas que salgan en ellas con permiso de todos los que aparecen. Si alguien desea desaparecer puede escribir a tequiero@Quino.org o. Si alguien que aparece en las fotográfias quiere una versión de máxima calidad puede escribir a tequiero@Quino.org. Se han censurado las fotografías de los 2 partidos políticos excluyentes y fascistas de la manifestación por herir sensibilidades de Demócratas con su hipocresia, doble moral y violación de Derechos Humanos.

(EN-UK) All photographs are Copyright by Quino Andréu, Benidorm, 2024. Only the people who appear in them can use them with permission from everyone who appears. If someone wants to disappear, they can write to hi@Quino.org or. If anyone who appears in the photographs wants a maximum quality version, they can write to hi@Quino.org. The photographs of the two exclusive and fascist political parties of the demonstration have been censored for hurting the sensibilities of Democrats with their hypocrisy, double standards and violation of Human.

(GA-IE) Is iad na grianghraif go léir (C) Quino Andréu, Benidorm, 2024. Ní féidir ach na daoine atá le feiceáil iontu iad a úsáid le cead ó gach duine atá le feiceáil. Más mian le duine imeacht, is féidir leo scríobh chuig hi@Quino.org nó. Má tá leagan d’uaschaighdeán ag teastáil ó aon duine atá le feiceáil sna grianghraif, is féidir leo scríobh chuig hi@Quino.org. Rinneadh cinsireacht ar ghrianghraif an dá ph��irtí polaitíochta eisiacha agus faisisteach den léirsiú as ucht íogaireacht na nDaonlathaithe a ghortú lena hypocrisy, caighdeáin dúbailte agus sárú ar Chearta an Duine.

(GA-SCOT) Tha a h-uile dealbh (C) Quino Andréu, Benidorm, 2024. Chan fhaod ach na daoine a nochdas annta an cleachdadh le cead bhon a h-uile duine a nochdas. Ma tha cuideigin airson a dhol à sealladh, faodaidh iad sgrìobhadh gu hi@Quino.org no. Ma tha duine sam bith a nochdas anns na dealbhan ag iarraidh dreach den chàileachd as àirde, faodaidh iad sgrìobhadh gu hi@Quino.org. Chaidh dealbhan den dà phàrtaidh poilitigeach faisisteach agus faisisteach den taisbeanadh a chaisgireachd airson a bhith a’ goirteachadh mothachaidhean nan Deamocratach leis an t-siorruidheachd, inbhean dùbailte agus briseadh chòraichean daonna

[aztralsea]

This is part of the reason I love learning Gàidhlig, so many of the words fit way better than English.

Nice is nice, but in Gàidhlig it's snog

Big is mòr, picture is Dealbh, make is Deanamaid. It's all so perfect.

i love when words fit right. seize was always supposed to be that word, and so was jester. tuesday isn't quite right but thursday should be thursday, that's a good word for it. daisy has the perfect shape to it, almost like you're laughing when you say it; and tulip is correct most of the time. while keynote is fun to say, it's super wrong - i think they have to change the label for that one. but fox is spot-on.

most words are just, like, good enough, even if what they are describing is lovely. the night sky is a fine term for it but it isn't perfect the way november is the correct term for that month.

it's not just in english because in spanish the phrase eso si que es is correct, it should be that. sometimes other languages are also better than the english words, like how blue is sloped too far downwards but azul is perfect and hangs in the air like glitter. while butterfly is sweet, i think probably papillion is more correct, although for some butterflies féileacán is much better. year is fine but bliain is better. sometimes multiple languages got it right though, like how jueves and Πέμπτη are also the right names for thursday. maybe we as a species are just really good at naming thursdays.

and if we were really bored and had a moment and a picnic to split we could all sit down for a moment and sort out all the words that exist and find all the perfect words in every language. i would show you that while i like the word tree (it makes you smile to say it), i think arbor is correct. you could teach me from your language what words fit the right way, and that would be very exciting (exciting is not correct, it's just fine).

i think probably this is what was happening at the tower of babel, before the languages all got shifted across the world and smudged by the hand of god. by the way, hand isn't quite right, but i do like that the word god is only 3 letters, and that it is shaped like it is reflecting into itself, and that it kind of makes your mouth move into an echoing chapel when you cluck it. but the word god could also fit really well with a coathanger, and i can't explain that. i think donut has (weirdly) the same shape as a toothbrush, but we really got bagel right and i am really grateful for that.

grateful is close, but not like thunder. hopefully one day i am going to figure out how to shape the way i love my friends into a little ceramic (ceramic is very good, almost perfect) pot and when they hold it they can feel the weight of my care for them. they can put a plant in there. maybe a daisy.

[sgribhisg]

thall – over (there) a-null – over (there + movement away from speaker) a-bhos – over (here) a-nall – over (here + movement towards speaker)

M.E.

·      Tha mi a-bhos an-seo.        [I am over here.]

·      Tha Raibeart thall an-sin.        [Robert is over there.]

·      Tha Raibeart thall ann am Muile.        [Robert is over (there) in Mull.]

·      Tha mise a-bhos anns an Òban.        [I am over (here) in Oban.]

 ·      Tha am bàta-aiseig a’ tighinn a-nall a dh'Òban.        [The ferry is coming over to Oban.]

·      Tha Raibert a’ tighinn a-nall à Muile air a’ bhàta-aiseag.        [Robert is coming over from Mull on the ferry.]

·     Chan eil mise a’ dol a-null a Mhuile.       [I am not going over to Mull.]

[utagori]

シャクヤク（れんげ、チャイナドレス、うさぎ）スコットランドゲール語

Peony (Chinese soup spoo, china dress, rabbit)

Peony (spù brot Sìneach, dreasa china, coineanach)

A bheil na faclan ceart?

[anarchotolkienist]

Is e an-diugh an 140mh ceann-là de Bhlàr a' Chumhaing, no Battle of the Braes sa chànain eile, ann an sgìre a' Bhràighe san Eilean Sgitheanach. B' ann eadar poilis Ghlaschu agus croitearan is cotairean an eilein a bha am blàr seo, is na Gàidheil a' strì son còirichean talmhainn a chaidh a ghoid orra leis na h-uachdarain mhòra - gu sònraichte cead-ionaltraidh Bheinn Lì a bh' aca air chleachdadh cho fada is a bha Gàidheil san eilean - fhaighinn air ais. Bha an gall mòr seo air an robh 'Sherriff Ivory' ann an Port Rìgh os cionn poileas Gallta a bha feuchainn ri croitearan a dhliùilt aontachadh air cìsean gun chead-ionaltraidh fhaighinn an greim sa Bhaile Mheadhanach, ach chruinnich muinntir na sgìre aig a' Chumhang - 'dorast' na sgìre mar gum biodh - gus blàr is amhreit a chumail riutha, le badain is maide is clachan. Fhuair na croitearan saorsa, is phiobraich am blàr soirbheachail seo Gàidheil eile, air Gàidhealtachd is air fhògradh, gus ceartas a sheasamh ann an 'cogadh nan Croitearan'. Is iad as adhbhar a fhuair sinn Achd na Croitearachd, a chuir crìoch air linn nam fuadaichean, agus is iad as adhbhar a mhair a' Ghàidhlig idir beò dar linn fhèin. Cuireamaid clach air an càrn, is sìos leis a' phoileas, cho fìor an-diugh is a bha e nan là-san.

[Dealbh: an càrn-cuimhne faisg air Camas Dìonabhaig san Eilean Sgìtheanach, air an urrainnear na leanas a leughadh: Faisg air a' Chàrn seo, air an 9mh là deug den Ghiblean 1882, chrìochnaich an cath a chuir muinntir a' Bhràighe air sgàth tuath na Gàidhealtachd]

[snapeaddict]

Tha mo chridhe-sa briste, brùite

‘S tric na deòir a’ ruith o m’shùilean

An tig thu a-nochd no’m bi mo dhúil riut

No’n dùin mi’n dorus le osna thùrsaich?

Tha an dealbh seo cho breagha, chan eil fhios agam carson chan fhaca mi e roimhe. Feumaidh Severus a shoulder to cry on.

Is tric mi 'sealltainn o'n chnoc a's àirde Dh'fheuch am faic mi fear a' bhàta An tig thu an diùigh no'n tig thu a-màireach? 'S mur tig thu idir gur truagh a tà mi

au where after a harrowing night of death eating, severus returns to hogwarts and is found by minerva who’s on night patrol. the dam breaks, and he allows himself a moment of weakness. minerva isnt privy to his activities, but she can deduce it’s probably worse than she can imagine. so she holds severus for as long as he allows, humming under her breath gaelic songs she’s known since childhood.

for @tiphoriginal who requested severus crying while being hugged by minerva…or something similar. :)

[scotianostra]

21st May 1872 saw the death in Bunessan on Mull of the Gaelic poet Mary MacDonald.

(Not to be confused with Mary MacDonald/Great Mary of the Song another great Gaelic poet)

Mary MacDonald, born in 1789 at Dalnacarn near Bunessan daughter of Duncan MacDougall and Ann Morrison, was a poet of some prowess. She lived with her husband Neil MacDonald and ten children in a basic dwelling enduring crofting hardships of the period.

21st May 1872 saw the death in Bunessan on Mull of the Gaelic poet Mary MacDonald. Mary composed the worldwide known verses entitled ‘Leanabh an Aigh’ (Child in a Manger).The fourteen verses she composed has assured Mary of her niche worldwide. Arguably the most famous Gaelic tune in the world, the lovely melody to which it is sung is centuries old and is called “Bunessan.” Many people will know Bunessan as the name of the tune of Cat Stevens 1972 hit ‘Morning has broken’.

She also wrote a lament for her drowned daughter in law and a song about her husband’s smoking habits and his bad temper when he couldn’t get his tobacco.

  Leanabh An Aigh

Leanabh an àigh, an leanabh aig Màiri, Rugadh san stàball, Rìgh nan Dùl; Thàinig don fhàsach, dh'fhuiling nar n-àite Son’ iad an àireamh bhios dha dlùth.

Ged a bhios leanabain aig rìghrean na talmhainn An greadhnachas garbh is anabarr mùirn, ’S geàrr gus am falbh iad, ’s fàsaidh iad anfhann, An àilleachd ’s an dealbh a’ searg san ùir.

Cha b’ ionann ’s an t-Uan thàinig gar fuasgladh Iriosal, stuama, ghluais o thùs; E naomha gun truailleachd, Cruithfhear an t-sluaigh; Dh'èirich e suas le buaidh on ùir.

Seo leanabh an àigh a dh'aithris na fàidhean; ’S na h-ainglean àrd, b’ e miann an sùl; ’S E ’s airidh air gràdh ’s air urram thoirt dha - Sona an àireamh bhios dha dlùth.

’S ann am Betlehèm thàinig an sgeul ’S binne da threud na teudan ciùil; Armailt nam Flaitheas is aingle neimh Ag àrd mholadh Dhè ’s a’ seinn a chliù.

Èistibh an fhuaim le sgeula nam buadh A dh'aithris na buachaillean o thùs; Gheibh sibh an t-Uan sa phrasaich na shuain ’S e shaoras a shluagh le buaidh ’s le cliù.

Teagasg a Rìgh dhuinn slighe na sìthe Nad cheumaibh dìleas cùm sinn dlùth; Thusa bha dìleas dhuinn o shìorr'achd Urras ro chinnteach air ar cùl.

Neartaich ar dòchas, meudaich ar n’ eòlas Cuir sinn nad ròidean dìreach dlùth; Le ola nar lòchrain mar ris na h-òighean A’ seinn ann an glòir an òrain ùir.

Translations vary but this one by Gaelic scholar and journalist Lachlan MacBean seems most popular.

Child in the manger, infant of Mary; outcast and stranger, Lord of all; Child who inherits all our transgressions, all our demerits on Him fall.

Once the most holy Child of salvation gently and lowly lived below; now, as our glorious mighty Redeemer, see Him victorious o'er each foe.

Prophets foretold Him, infant of wonder; angels behold Him on His throne; worthy our Savior of all our praises; happy forever are His own.

[a-muse-medarling]

From Nelly [text] Dhìochuimhnich mi cho math sa tha fònaichean cealla. Tha mi a ’dol a chuir thugad dealbh den bhiast seo.

[text]: mhmm. Okay. I don’t know what the heck that means, kid.

[culbertsons]

Choimhead Adam agus Martha air An Fhaochag agus a Mhuc-mhara, rinn iad cuideachd dealbh de mhuc-mhara.