Avaloneans

the Avaloneans are

Celtic mythology is the mythology of Celtic polytheism,   remnants of their ancestral mythologies, put into written form during the Middle Ages. ==Overview==Although the Celtic world at its height covered much of western and central Europe, it was not politically unified nor was there any substantial central source of cultural influence or homogeneity; as a result, there was a great deal of variation in local practices of Celtic religion (although certain motifs, for example the god Lugh, appear to have diffused throughout the Celtic world). Inscriptions of more than three hundred deities, often equated with their Roman counterparts, have survived, but of these most appear to have been genii locorum, local or tribal gods, and few were widely worshipped. However, from what has survived of Celtic mythology, it is possible to discern commonalities which hint at a more unified pantheon than is often given credit. The nature and functions of these ancient gods can be deduced from their names, the location of their inscriptions, their iconography, the Roman gods they are equated with, and similar figures from later bodies of Celtic mythology. Celtic mythology is found in a number of distinct, if related, subgroups, largely corresponding to the branches of the Celtic languages:* Ancient Celtic religion (known primarily through archaeological sources rather than through written mythology)* mythology in Goidelic languages, represented chiefly by Irish mythology and Scottish mythology:** Mythological Cycle** Ulster Cycle** Fenian Cycle** Cycles of the Kings* mythology in Brittonic languages, represented chiefly by Welsh mythology (cf. also Breton mythology and folklore) ==Historical sources==As a result of the scarcity of surviving materials bearing written Gaulish, it is surmised that the most of the Celtic writings were destroyed by the Romans, although a written form of Gaulish using the Greek, Latin and North Italic alphabets was used (as evidenced by votive items bearing inscriptions in Gaulish and the Coligny calendar). Julius Caesar attests to the literacy of the Gauls, but also wrote that their priests, the druids, were forbidden to use writing to record certain verses of religious significance (Caesar, Commentarii de Bello Gallico 6.14) while also noting that the Helvetii had a written census (Caesar, De Bello Gallico 1.29). Rome introduced a more widespread habit of public inscriptions, and broke the power of the druids in the areas it conquered; in fact, most inscriptions to deities discovered in Gaul (modern France and Northern Italy), Britain and other formerly (or presently) Celtic-speaking areas post-date the Roman conquest. Although early Gaels in Ireland and parts of modern Wales used the Ogham script to record short inscriptions (largely personal names), more sophisticated literacy was not introduced to Celtic areas that had not been conquered by Rome until the advent of Christianity. Indeed, many Gaelic myths were first recorded by Christian monks, albeit without most of their original religious meanings. ==Irish mythology==The oldest body of myths stemming from the Heroic Age is found only from the early medieval period of Ireland. As Christianity began to take over, the gods and goddeses were slowly eliminated as such from the culture. What has survived includes material dealing with the Tuatha Dé Danann and the Fomorians, which forms the basis for the text Cath Maige Tuireadh (the Battle of Mag Tuireadh), as well as portions of the history-focused Lebor Gabála Érenn (the Book of Invasions). The Tuatha Dé represent the functions of human society such as kingship, crafts and war, while the Fomorians represent chaos and wild nature. ===The Dagda===The leader of the gods for the Irish pantheon appears to have been the Dagda. The Dagda was the figure after which male humans and other gods were based due to his embodiment of the ideal Irish traits. Celtic gods were also considered to be a clan due to their lack of specialization and unknown origins. The particular character of the Dagda describes him as a figure of burlesque lampoonery in Irish mythology, and some authors even conclude that he was trusted to be benevolent enough to tolerate jokes at his own expense. Irish tales depict the Dagda as a figure of power, armed with a spear. In Dorset there is a famous outline of an ithyphallic giant known as the Cerne Abbas Giant with a club cut into the chalky soil. While this was probably produced in relatively modern times (English Civil War era), it was long thought to be a representation of the Dagda. This has been called into question by recent studies which show that there may have been a representation of what looks like a large drapery hanging from the horizontal arm of the figure, leading to suspicion that this figure actually represents Hercules (Heracles), with the skin of the Nemean lion over his arm and carrying the club he used to kill it. In Gaul, it is speculated that the Dagda is associated with Sucellus, the striker, equipped with a hammer and cup. ===The Morrígan===The Morrígan was a tripartite battle goddess of the Celts of Ancient Ireland. She was known as the Morrígan, but the different sections she was divided into were also referred to as Nemain, Macha, and Badb (among other, less common names), with each representing different aspects of combat. She is most commonly known for her involvement in the Táin Bó Cúailnge. ===Lugh/Lug===The god appearing most frequently in the tales is Lugh. He is evidently a residual of the earlier, more widespread god Lugus, whose diffusion in Celtic religion is apparent from the number of place names in which his name appears, occurring across the Celtic world. The most famous of these are the cities of Lugdunum (the modern French city of Lyon), Lugdunum Batavorum (Brittenburg, 10 kilometers west of Leiden in the Netherlands) and Lucus Augusti (Λοuκος Λuγούστον, the modern Galician city of Lugo). Lug is described in the Celtic myths as the last to be added to the list of deities. In Ireland a festival called the Lughnasadh ( "August") was held in his honour. ===Others===Other important goddesses include Brigid (or Brigit), the Dagda's daughter; Aibell, Áine, Macha, and the sovereign goddess, Ériu. Notable is Epona, the horse goddess, celebrated with horse races at the summer festival. Significant Irish gods include Nuada Airgetlám, the first king of the Tuatha Dé Danann; Goibniu, the smith and brewer; Dian Cecht, the patron of healing; and the sea god Manannán mac Lir. ==Welsh mythology==Less is known about the pre-Christian mythologies of Britain than those of Ireland. Important reflexes of British mythology appear in the Four Branches of the Mabinogi, especially in the names of several characters, such as Rhiannon, Teyrnon, and Bendigeidfran (‘Bran [Crow] the Blessed’). Other characters, in all likelihood, derive from mythological sources, and various episodes, such as the appearance of Arawn, a king of the Otherworld seeking the aid of a mortal in his own feuds, and the tale of the hero who cannot be killed except under seemingly contradictory circumstances, can be traced throughout Indo-European myth and legend. The children of Llŷr (‘Sea’ = Irish Lir) in the Second and Third Branches, and the children of Dôn (Danu in Irish and earlier Indo-European tradition) in the Fourth Branch are major figures, but the tales themselves are not primary mythology. While further mythological names and references appear elsewhere in Welsh narrative and tradition, especially in the tale of Culhwch and Olwen, where we find, for example, Mabon ap Modron (‘the Divine Son of the Divine Mother’), and in the collected Triads of the Island of Britain, not enough is known of the British mythological background to reconstruct either a narrative of creation or a coherent pantheon of British deities. Indeed, though there is much in common with Irish myth, there may have been no unified British mythological tradition per se. Whatever its ultimate origins, the surviving material has been put to good use in the service of literary masterpieces that address the cultural concerns of Wales in the early and later Middle Ages. ==Remnants of Gaulish and other mythology==The Celts also worshipped a number of deities of which little more is known than their names. Classical writers preserve a few fragments of legends or myths that may possibly be Celtic. According to the Syrian rhetorician Lucian, Ogmios was supposed to lead a band of men chained by their ears to his tongue as a symbol of the strength of his eloquence. The Roman poet Lucan (1st century AD) mentions the gods Taranis, Teutates and Esus, but there is little Celtic evidence that these were important deities. A number of objets d'art, coins, and altars may depict scenes from lost myths, such as the representations of Tarvos Trigaranus or of an equestrian ‘Jupiter’ surmounting a snake-legged human-like figure. The Gundestrup cauldron has been also interpreted mythically. Along with dedications giving us god names, there are also deity representations to which no name has yet been attached. Among these are images of a three-headed or three-faced god, a squatting god, a god with a snake, a god with a wheel, and a horseman with a kneeling giant. Some of these images can be found in Late Bronze Age peat bogs in Britain, indicating the symbols were both pre-Roman and widely spread across Celtic culture. The distribution of some of the images has been mapped and shows a pattern of central concentration of an image along with a wide scatter indicating these images were most likely attached to specific tribes and were distributed from some central point of tribal concentration outward along lines of trade. The image of the three headed god has a central concentration among the Belgae, between the Oise, Marne and Moselle rivers. The horseman with kneeling giant is centered on either side of the Rhine. These examples seem to indicate regional preferences of a common image stock.

===Julius Caesar’s comments on Celtic religion and their significance===The classic entry about the Celtic gods of Gaul is the section in Julius Caesar's Commentarii de bello Gallico (52–51 BC; The Gallic War). In this he names the five principal gods worshipped in Gaul (according to the practice of his time, he gives the names of the closest equivalent Roman gods) and describes their roles. Mercury was the most venerated of all the deities and numerous representations of him were to be discovered. Mercury was seen as the originator of all the arts (and is often taken to refer to Lugus for this reason), the supporter of adventurers and of traders, and the mightiest power concerning trade and profit. Next the Gauls revered Apollo, Mars, Jupiter, and Minerva. Among these divinities the Celts are described as holding roughly equal views as did other populations: Apollo dispels sickness, Minerva encourages skills, Jupiter governs the skies, and Mars influences warfare. In addition to these five, he mentions that the Gauls traced their ancestry to Dis Pater. MacBain argues that Apollo corresponds to Irish Lugh, Mercury to Manannan mac Lir, Jupiter to Dagda, Mars to Net, and Minerva to Brigit. ==See also==* Cornish folklore* Fisher King* Hag of the mist* Táin Bó Flidhais* Triskele* Celtic Christianity* Niskai ==References== ==Bibliography== *de Vries, Jan, Keltische Religion (1961).*Duval, Paul-Marie, Les Dieux de la Gaule, new ed. updated and enlarged (1976).*MacCana, Proinsias. Celtic Mythology. New York: Hamlyn, 1970. ISBN 0-600-00647-6.*Mac Cana, Proinsias, The Learned Tales of Medieval Ireland (Irish Literature – Studies), Dublin Institute for Advanced Studies (1980): ISBN 1-85500-120-9.*MacKillop, James, Dictionary of Celtic Mythology. Oxford: Oxford University Press, 1998. ISBN 0-19-280120-1.*Maier, Bernhard, Dictionary of Celtic religion and culture, Boydell & Brewer 1997 ISBN 978-0-85115-660-6.*O'Rahilly, Thomas F. Early Irish History and Mythology (1991, reissued 1971).*Rhys, John, Lectures on the Origin and Growth of Religion as Illustrated by Celtic Heathendom 3rd ed. (1898, reprinted 1979).*Sjoestedt, M. L., Gods and Heroes of the Celts. 1949; translated by Myles Dillon. repr. Berkeley, CA: Turtle Press, 1990. ISBN 1-85182-179-1.*Stercks, Claude, Éléments de cosmogonie celtique (1986).*Vendryès, Joseph, Ernest Tonnelat, and B.-O. Unbegaun Les Religions des Celtes, des Germains et des anciens Slaves (1948).*Wood, Juliette, The Celts: Life, Myth, and Art Thorsons Publishers (2002): ISBN 0-00-764059-5.*Danilo Pennone I Celti, miti e leggende, Stile Regina Editrice, 1990. ==External links==*Celtic Art & Cultures: a detailed description of the Gundestrup cauldron*Celtic Religion – What Information do we really have*What We Don't Know About the Ancient Celts*Timeless Myths: Celtic Mythology Myths and legends from Celtic Ireland, Scotland, Wales and Brittany.

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Avalon (Ynys Afallon; probably from afal, meaning apple) is a legendary island featured in the Arthurian legend. It first appears in Geoffrey of Monmouth's 1136 pseudohistorical account Historia Regum Britanniae ("The History of the Kings of Britain") as the place where King Arthur's sword Excalibur was forged and later where Arthur was taken to recover from his wounds after the Battle of Camlann. Avalon was associated from an early date with mystical practices and people such as Morgan le Fay. Avalon (Ynys Afallon; probably from afal, meaning apple) is a legendary island featured in the Arthurian legend. It first appears in Geoffrey of Monmouth's 1136 pseudohistorical account Historia Regum Britanniae ("The History of the Kings of Britain") as the place where King Arthur's sword Excalibur was forged and later where Arthur was taken to recover from his wounds after the Battle of Camlann. Avalon was associated from an early date with mystical practices and people such as Morgan le Fay. ==Etymology==Geoffrey of Monmouth called it in Latin Insula Avallonis in the Historia. In the later Vita Merlini he called it Insula Pomorum the "isle of apples". The name is generally considered to be of Welsh origin (though an Old Cornish or Old Breton origin is also possible), derived from Old Welsh abal, "apple", or aball, "apple tree" (in later Middle Welsh spelled aval, avall; now Modern Welsh afal, afall). In Breton, apple is spelled "aval"/ "avaloù" in plural. It is also possible that the tradition of an "apple" island among the British was influenced by Irish legends concerning the otherworld island home of Manannán mac Lir and Lugh, Emain Ablach (also the Old Irish poetic name for the Isle of Man), where Ablach means "Having Apple Trees" – derived from Old Irish aball ("apple")—and is similar to the Middle Welsh name Afallach, which was used to replace the name Avalon in medieval Welsh translations of French and Latin Arthurian tales). All are etymologically related to the Gaulish root *aballo- (as found in the place name Aballo/Aballone, now Avallon in Burgundy or in the Italian surname Avallone) and are derived from a Common Celtic *abal- "apple", which is related at the Proto-Indo-European level to English apple, Russian яблоко (jabloko), Latvian ābele, et al. ==In Arthurian legend==  According to Geoffrey in the Historia and much subsequent literature which he inspired, Avalon is the place where King Arthur is taken after fighting Mordred at the Battle of Camlann to recover from his wounds. Welsh, Cornish and Breton tradition claimed that Arthur had never really died, but would inexorably return to lead his people against their enemies. The Historia also states that Avalon is where his sword Caliburn (Excalibur) was forged. Geoffrey dealt with Avalon in more detail in Vita Merlini, in which he describes for the first time in Arthurian legend the enchantress Morgan le Fay as the chief of nine sisters (Moronoe, Mazoe, Gliten, Glitonea, Gliton, Tyronoe, Thiten and Thiton) who live on Avalon. Geoffrey's description of the island indicates a sea voyage was needed to get there. His description of Avalon here, which is heavily indebted to the early medieval Spanish scholar Isidore of Seville (being mostly derived from the section on famous islands in Isidore's famous work Etymologiae, XIV.6.8 "Fortunatae Insulae"), shows the magical nature of the island: :The island of apples which men call “The Fortunate Isle” (Insula Pomorum quae Fortunata uocatur) gets its name from the fact that it produces all things of itself; the fields there have no need of the ploughs of the farmers and all cultivation is lacking except what nature provides. Of its own accord it produces grain and grapes, and apple trees grow in its woods from the close-clipped grass. The ground of its own accord produces everything instead of merely grass, and people live there a hundred years or more. There nine sisters rule by a pleasing set of laws those who come to them from our country. By comparison, Isidore's description of the Fortunate Isles reads: :"The name of the Isles of the Fortunate signifies that they bear all good things, as if happy and blessed in the abundance of their fruits. Serviceable by nature, they bring forth fruits of valuable forests (Sua enim aptae natura pretiosarum poma silvarum parturiunt); their hilltops are clothed with vines growing by chance; in place of grasses, there is commonly vegetable and grain. Pagan error and the songs of the secular poets have held that these islands to be Paradise because of the fecundity of the soil. Situated in the Ocean to the left of Mauretania, very near the west, they are separated by the sea flowing between them." In medieval geographies, Isidore's Fortunate Islands were identified with the Canaries. ==Connection to Glastonbury==Around 1190, Avalon became associated with Glastonbury, when monks at Glastonbury Abbey claimed to have discovered the bones of Arthur and his queen. It is in the work of Gerald of Wales we find this connection made for the first time and it clearly draws on Geoffrey: :What is now known as Glastonbury was, in ancient times, called the Isle of Avalon. It is virtually an island, for it is completely surrounded by marshlands. In Welsh it is called Ynys Afallach, which means the Island of Apples and this fruit once grew in great abundance. After the Battle of Camlann, a noblewoman called Morgan, later the ruler and patroness of these parts as well as being a close blood-relation of King Arthur, carried him off to the island, now known as Glastonbury, so that his wounds could be cared for. Years ago the district had also been called Ynys Gutrin in Welsh, that is the Island of Glass, and from these words the invading Saxons later coined the place-name 'Glastingebury'. Though no longer an island in the twelfth century, the high conical bulk of Glastonbury Tor had been surrounded by marsh before the surrounding fenland in the Somerset Levels was drained. In ancient times, Ponter's Ball Dyke would have guarded the only entrance to the island. The Romans eventually built another road to the island. As Gerald says, Glastonbury's earliest name in Welsh was Ineswitrin (or Ynys Witrin), the Isle of glass, a name noted by earlier historians which shows that the location was at one point seen as an island. The discovery of the burial is described by chroniclers, notably Gerald of Wales, as being just after King Henry II's reign when the new abbot of Glastonbury, Henry de Sully, commissioned a search of the abbey grounds. At a depth of 5 m (16 feet) the monks discovered a massive treetrunk coffin and a leaden cross bearing the inscription:":::Hic jacet sepultus inclitus rex Arthurus in insula Avalonia.:::('Here lies entombed the renowned King Arthur in the island of Avalon')."Accounts of the exact inscription vary, with five different versions existing. The earliest is by Gerald in "Liber de Principis instructione" c. 1193, who not only viewed the cross in person but traced the lettering, and his transcript reads: "Here lies buried the famous King Arthur with Guinevere his second wife in the isle of Avalon". Inside the coffin were two bodies, who Giraldus refers to as Arthur and "his queen"; the bones of the male body were described as being gigantic. The account of the burial by the chronicle of Margam Abbey says three bodies were found, the other being of Mordred. In 1278, the remains were reburied with great ceremony, attended by King Edward I and his queen, before the High Altar at Glastonbury Abbey, where they were the focus of pilgrimages until the Reformation. The Glastonbury burial is tainted with the suggestion of forgery as an example of pseudoarchaeology. Historians today generally dismiss the authenticity of the find, attributing it to a publicity stunt performed to raise funds to repair the Abbey, which was mostly burned in 1184. Long before this William of Malmesbury, a historian interested in Arthur, said in his history of England "But Arthur’s grave is nowhere seen, whence antiquity of fables still claims that he will return." As William wrote a comprehensive history of Glastonbury De antiquitae Glatoniensis ecclesie around 1130 which discussed many pious legends connected to the Abbey, but made no mention of either Arthur's grave or a connection of Glastonbury to the name Avalon, stating firmly it was previously known as Ineswitrin, this raises further suspicions concerning the burial. It is known for certain the monks later added forged passages to William's history discussing Arthurian connections. The fact that the search for the body is connected to Henry II and Edward I, both kings who fought major Welsh wars, has had scholars suggest that propaganda may have played a part as well. Gerald, a constant supporter of royal authority, in his account of the discovery clearly aims to destroy the idea of the possibility of King's Arthur's messianic return: "Many tales are told and many legends have been invented about King Arthur and his mysterious ending. In their stupidity the British [i.e. Welsh, Cornish and Bretons] people maintain that he is still alive. Now that the truth is known, I have taken the trouble to add a few more details in this present chapter. The fairy-tales have been snuffed out, and the true and indubitable facts are made known, so that what really happened must be made crystal clear to all and separated from the myths which have accumulated on the subject." The burial discovery ensured that in later romances, histories based on them and in the popular imagination Glastonbury became increasingly identified with Avalon, an identification that continues strongly today. The later development of the legends of the Holy Grail and Joseph of Arimathea by Robert de Boron interconnected these legends with Glastonbury and with Avalon, an identification which also seems to be made in Perlesvaus. The popularity of Arthurian Romance has meant this area of the Somerset Levels has today become popularly described as The Vale Of Avalon. In more recent times writers such as Dion Fortune, John Michell, Nicholas Mann and Geoffrey Ashe have formed theories based on perceived connections between Glastonbury and Celtic legends of the otherworld and Annwn in attempts to link the location firmly with Avalon, drawing on the various legends based on Glastonbury Tor as well as drawing on ideas like Earth mysteries, Ley lines and even the myth of Atlantis. Arthurian literature also continues to use Glastonbury as an important  location as in The Mists of Avalon, A Glastonbury Romance and The Bones of Avalon. Even the fact Somerset has many apple orchards has been drawn in to support the connection. Glastonbury's connection to Avalon continues to make it a site of tourism and the area has great religious significance for Neopagans, Neo-druids and as a New Age community, as well as Christians. Hippy identification of Glastonbury with Avalon seen in the work of Michell and in Gandalf's Garden also helped inspire the Glastonbury Festival. ===Other locations for Avalon===In medieval times suggestions for the location of Avalon ranged far beyond Glastonbury. They included on the other side of the Earth at the antipodes, Sicily and other unnamed locations in the Mediterranean. In more recent times, just like in the quest for Arthur's mythical capital Camelot, a large number of locations have been put forward as being the real "Avalon". Geoffrey Ashe suggests an association of Avalon with the town of Avallon in Burgundy, as part of a theory connecting King Arthur to the Romano-British leader Riothamus who campaigned in that area. ==Non-Arthurian notability==Avalon also plays a role in non-Arthurian French literature, such as Li coronemenz Looïs (in which appears the phrase por tot l'or d'Avalon "for all the gold of Avalon"), the stories of Holger Danske, who was taken there by Morgan le Fay in a medieval romance, and in the story of Melusine. It also recurs in a number of later works without other connection to King Arthur. During the 17th century, the area surrounding one of North America's first European settlements Ferryland, was named after the legendary isle. Another book series that references Avalon is Roger Zelazny's Amber series. Originally called the Province of Avalon, in modern times the Avalon Peninsula in the Canadian province of Newfoundland and Labrador contains that province's capital. Avalon is the name, too, of a beachside suburb in Sydney, Australia. There is also a small, currently used airport just outside of Melbourne, Australia, which is named Avalon. Additionally, the main town on Catalina Island off Southern California is called Avalon. There is a small beach side town in New Jersey called Avalon. ==Avalon in modern fiction==Avalon is a major setting for many modern fiction or fantasy novels. Marion Zimmer Bradley [i]Mists of Avalon[/i] ISBN:0345350499 ==References==;Citations;Bibliography*.*. ==See also==*Agharta*Atlantis*Baltia*Brittia*El Dorado*Hyperborea*Lady of the Lake*Shambhala*Shangri-La*Southern Thule*Thule*Thule people*Thule Society*Tír na nÓg

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=Avalon-Prime-the new beginning= Avalon-Prime-built by the Sidairians and the Atlanteans,with some help from the other Elder Race of the Maveric Universe,Osirhons,the Celestrials,theAsguardian,the Asitlandrians,the Attilandrians,the Avaloneans,thePromeatheans,the Atlashians,as a Temporal TransitJump Point,to other Alternate Realities,within the Pocket universe,known as The Vault of Heavon. The Amazing Dysonsphere World of Terra-Prime was created as one of the last,great dyson sphere projects-apart of the Great Network of Temporal Transit Civilations,to complete a network of Temporal Jump Point Clusters,similar to Atlantis-Prime,Asguard-Prime,Olympus-Prime,Celestrial-Prime,Asitland-Prime,Attiland-Prime,Avalon-Prime,Promeathia-Prime,Atlas-Prime,Hades-Prime,Tartarus-Prime.Genisis-Prime,

It was the hope of the ancient,elder civilizations to give to the many infinate Terrancivilizations,a similar world as they already had and upgrade them into a higher state of civilization.It was also though,since there was so much room upon a Dyson Sphere,that lost civilization or dying civilization could relocated for possable settlement of various World Plates.