Samhain משמעותי לכולם!

[gwizard]

Samhain משמעותי לכולם! ../images/Emo129.gif

 

[L e s t a t]

ולילות חורף שמחים ../images/Emo72.gif

 

[Tatu4Taty]

אפשר לשאול

איך זה שדווקא ביום הזה החוטים בין העולם הגשמי לעולם הרוחני נעשים דקים יותר (לפי מיטב הבנתי) ומאפשרים למתים להלך בין החיים וכדומה... לא הבנתי מה היה השיקול לבחירת היום.

 

[L e s t a t]

זה נשמע כאילו אנחנו קבענו את זה

למה השמש זורחת ביום ולא בלילה?

 

[Tatu4Taty]

לא אמרתי שאתם קבעתם את זה

אבל ללא ספק מישהו היה צריך לקבוע את זה, זה לא משהו שהיה קיים מאז ומתמיד כמו השמש שזורחת ביום ולא בלילה. זאת מסורת וחג ומאחורי כל חג ישנן סיבות לדברים מסוימים ורציתי לשאול אם מישהו יודע מהן?

 

[אש אל]

אני לא...

פגאני אבל אז כך שאולי המקורות שלי הם לא הכי אמינים שיש אבל אם אני אינני טועה בעבר קראתי כי סאווין צריך ליפול בין החודשים נובמבר דצמבר כשהירח נמצא במזל עקרב. יום נפלא, אש-_אל

 

[suki da yo]

אני אגיד לך את האמת

אף פעם א חשבתי על זה. אבל אני בהחלט הולכת לחשוב על זה הרבה עכשיו. בכל קרה אני אחפש, אבל גם אם אני לא אמצא משהו שמישהו אחר כתב, אני ואגם את יכולות למצוא אץ הסיבות שלנו ללמה זה נכון לנו ככה. או שלא נכון. תחליטי.

 

[Nizzan Cohen]

אולי זה קשור למות האל עם הקיץ ?

למיטב הבנתי האל נולד באביב, בשיא גברותו בקיץ, זקן בסתיו, מת בחורף ונולד שוב באביב..... אולי סאמהיין זה יום מותו ?

 

[gwizard]

אפשר ../images/Emo13.gif

והתשובה היא....מסובכת. בקצרה, אנו לא יודעים למה. אבל בהתחשב שהחג הזה הוא במקור של קלטים אירים, זה די מובן, כי יש מעט מאוד *עובדות* שאנו יודעים עליהם. samhain זה ראש השנה הקלטי אירי והדרואידים הקדומים מצאו שזה זמן לכך (כמו שאמרת) שהגבול בין העולמות נהיה דק. למה הם קבעו את זה ? שאלה טובה שאני לא יכול לענות עליה. כמו כן מצאתי מאמר בנושא (אנגלית) באתר של Bonewits. הערה לסוקי -> המאמר שלו היה הכי מקיף ומדוייק, זה לא בגלל שיש לי נטיות כלשהם אליו. http://www.neopagan.net/Halloween-Origins-text.html אלון.

 

[suki da yo]

חחחחח

אלון, אלון, לפעמים אני חושבת שאני צריכה לצעוק עליך מדי פעם רק כדי לא להרוס לך את הציפיות

 

[gwizard]

לא מצחיק

והאמת שזה מאוד מעצבן כאשר זה קורה.

 

[suki da yo]

זה היה הסמהיין הכי משמעותי שהיה לי.

 

[gwizard]

בהחלט !!!

גם לי. אני אכתוב על זה אחרי שאני אצא מהשוק

 

[Tatu4Taty]

הקישור לא פועל

אבל בכל זאת חשבתי על זה (יותר נכון לא הפסקתי לחשוב על זה, דבר מציק!) ולא הצלחתי להגיע להרבה חוץ מכמה תיאוריות (שכנראה שהן לא נכונות...) והנה הן להלן: א) בגלל שזהו החג שבו מתחילים את גלגל השנה מחדש וכל העונות חוזרות חלילה יש "לסגור" את השנה שעברה עלינו ולכן יש קשר חזק יותר עם אותם אנשים שהלכו מעולמם כיוון שהם כמו השנה - בעבר. ב) בגלל התחלפות העונות יש מעיין תהפוכה ואז מגיעים למין מצב של כאוס כלשהו (לאו דווקא במובן הרע, פשוט הכוונה לערבוביה כזאת... סלט בקיצור!) ואז גם הגבולות שהיו קיימים מתמיד נסדקים לזמן כלשהו.

 

[gwizard]

איזה קישור ?

 

[Weirdi]

סמהיין

היה לי את החג הכי מדהים שאי פעם היה לי... אחרי הטקס שעשיתי הלכתי לטיול ביער- מצאתי את הפינה האהובה עלי ונשכבתי על האדמה וצפיתי בעננים בין העצים, ובכוכבים שהיה אפשר לראות דרך העננים, ופשוט הייתי חלק מהיער. אחרי כמה שעות בערך התחיל לטפטף וקמתי והתחלתי להסתובב ביער בשעות הזריחה... חשבתי על הכל, על משמעות החיים, על השנה שעברה, איך השתנתי ומה אני עוד צריכה לעשות... כשחזרתי הבייתה הרגשתי הרגשה מדהימה של שלמות ושלווה, והיא מלווה אותי עד עכשיו... אני מקווה שלכולם היה חג מדהים כמו שלי

 

[jbu]

אין לי מושג לאמיתות של זה (אני לא פ

אין לי מושג לאמיתות של זה (אני לא פאגני, רק מחפש כאלו מב"ש....עצוב להיות לבד בלה בלה בלה.....)

Samhain (Sow-in) October 31st - New Year [sow: rhyms with cow] The eve of 1st November, when the Celtic Winter begins, is the dark counterpart of May Eve which greets the Summer. More than that, 1st November for the Celts was the beginning of the year itself, and the feast of Samhain was their New Year's Eve, the mysterious moment which belonged to neither past nor present, to neither this world nor the Other. Samhain is Irish Gaelic for the month of November; Samhain (pronounced 'sav-en' with the 'n' like the 'ni' onion) is Scottish Gaelic for All Hallows, 1st November. For the old pastoralists, whose herd-raising was backed by only primitive agriculture or none at all, keeping whole herds fed through the winter was simply not possible, so the minimum breeding stock was kept alive, and the rest were slaughtered and salted - the only way, then, of preserving meat (no doubt, the traditional use in magical ritual of salt as a 'disinfectant' against psychic or spiritual evil). Samhain was the time when this killing and preserving took place, and it is not hard to imagine what a nervously critical occasion it was. Had the right, or enough breeding stock been kept? Would the coming winter be long and hard? If so, would the breeding stock survive it? Had they stored enough meat and feed to last the tribe and herds through it? Crops too, had all been gathered in by the 31st October, and anything still unharvested was abandoned - because of the Pooka, a nocturnal, shape-changing hobgoblin who delighted in tormenting humans, was believed to spend Samhain night destroying or contaminating whatever remained unreaped. The Pooka's favorite disguise seems to have been the shape of an ugly black horse. Added to the economic uncertainty was a sense of psychic eeriness, for at the turn of the year - the old, dying, the new still unborn - the Veil was (is) very thin. The doors of the sidh-mounds were wide open, and on this night neither human nor fairy needed any magical password to come and go. On this night, too, the spirits of dead friends sought the warmth of the Samhain fire and communion with their living kin. This was the Féile na Marbh (pronounced 'fayluh nuh morv'), the Feast of the Dead, and also Féile Moingfhinne (pronounced 'fayluh mong-innuh'), the Feast of the White Haired One, the Snow Goddess. It was a partial return to primordial chaos ..... the dissolution of established order as a prelude to its recreation in a new period of time, as Proinsias mac Cana says in Celtic Mythology. Samhain was on the one hand a time of propitiation, divination and communion with the dead, and on the other hand, an uninhibited feast of eating, drinking and the defiant affirmation of life and fertility in the very face of the closing darkness. Propitiation, in the old days when survival was felt to depend on it, was a grim and serious affair. There can be little doubt that at one time it involved human sacrifice - of criminals saved up for the purpose or, at the other end of the scale, of an aging king; little doubt, either, that these ritual deaths were by fire, for in Celtic mythology many kings and heroes die at Samhain, often in a burning house, trapped by the wiles of supernatural women, or the Pooka. Drowning may follow the burning, as with the sixth-century Kings of Tara, Muirchertach mac Erca and Diarmait mac Cerbaill. Later, of course, the propitiatory sacrifice became symbolic, and English children still unwittingly enact this symbolism on Guy Fawkes' Night, which has taken over from the Samhain bonfire. It's interesting that, as the failed assassinator of a King, the burned Guy is in a sense the king's substitute. This could be where the Burning Man festival also originated. Echoes of the Samhain royal sacrifice may also have lingered in that of animal substitutes. Within living memory, in Ireland, a cockrels' blood was sprinkled at the corners of houses, inside and out, on Martinmas Eve as a protective spell. Now Martinmas is on the 11th of November - which is 1st November according to the old Julian calendar, a displacement which often points to the survival of a particularly unofficial custom. This may well have been originally a Samhain practice. The ending of the custom of actual royal sacrifice is perhaps commemorated in the legend of the destruction of Aillen mac Midgna, of the Finnachad sidhe, who is said to have burned royal Tara every Samhain until Fionn mac Cumhal finally slew him. (Fionn mac Cumhal is a Robin Hood-type hero, whose legends are remembered all over Ireland. The mountains above Ballycroy are called the Nephin Beg range, which is from the Old Irish as 'the little resting place of Finn'. Ireland's bonfire-and fireworks night is still Halloween, and some of the unconscious survivals are remarkable. Many of the children who live in Ferns in County Wexford, ambush folks on Halloween hoping for apples, nuts or "money for the King, money for the Queen". One of the children inevitably would be masked as 'the Man in Black'. He would challenge you with "I am the Man in Black - do you know me?" - to which one replies, "I know who you are, but you are the Man in Black." It's curious if he knows that one of the significantly recurrent pieces of evidence in the witchcraft trials of the persecution period is that 'the Man in Black' was the coven's High Priest, whose anonymity must be stubbornly protected. In Scotland and Wales, individual family Samhain fired used to be lit; they were called Samhnagan in Scotland and Coel Coeth in Wales and were built for days ahead on the highest point of ground nearest to the house. This was still a thriving custom in some districts in living memory, though by then it had become (like England's bonfire night) mostly a children's celebration. The habit of Halloween fires survived in the Isle of Man, too.​

 

[jbu]

המשך.......

Frazer, in The Golden Bough, describes several of these Scottish, Welsh and Manx survivals, and it is interesting that both in these and the corresponding Bealtaine fire customs which he records, there are many traces of the choosing of a sacrificial victim by lot - sometimes through distributing pieces of newly baked cake. In Wales, once the last spark of the Halloween fire was extinguished, everyone would "suddenly take to their heels, shouting at the top of their lungs, 'The cropped black sow seize the hindmost!". Frazer neglected to say that in Welsh mythology the sow represents the Goddess Cerridwen in her dark aspect.) All these victim-choosing rituals long ago mellowed into a mere romp, but Frazer had no doubt of their original grim purpose. What was once a deadly serious ritual at the great tribal fire had become a party game at the family ones. The divination aspect of Samhain is understandable for two reasons. First, the psychic climate of the season favored it, and second, anxiety about the coming winter demanded it. Originally, the Druids would become entranced and prophesy, reading the omens for the tribe for the coming year, but in folklore, the divination became more personal. In particular, young women sought to identify the husband-to-be by way of seeing the way roasted nuts on a fire jumped, or by conjuring up his image in a mirror. In early America, the whole witch hunt phase was started by a group of young girls breaking egg whites in a glass of water to see what their future husbands professions would be. This divination was the start of the terrible years of accusations and false convictions that took the lives of many a good person. In County Donegal, a young girl would wash her night dress three times in running water and hang it in front of the kitchen fire to dry at midnight on Samhain Eve, leaving the door open; her future husband would be drawn to enter and turn it over. Another widespread method was for a girl to lay her table with a tempting meal, to which the 'fetch' of her future husband would come and having eaten, be bound to her. The 'fetch' is of course the projected astral body - implying that at Samhain not only was the veil between matter and spirit very thin but also the astral was less firmly bound to the physical. Halloween nuts and apples still have their divinatory aspect in popular tradition, but like the nut gathering of Bealtaine, their original meaning was a fertility one, for Samhain, too, was a time for deliberate (and tribally purposeful) sexual freedom. This fertility-ritual aspect is, as one might expect, reflected in the legends of gods and heroes. The god Angus mac Óg, and the hero Cu Chulainn, both had Samhain affairs with women who could shape shift into birds; and at Samhain the Dagda (the Good God) mated with the Morrigan (the dark aspect of the Goddess) as she bestrode the River Unius, and also with Boann, goddess of the River Boyne. Samhain, like other pagan festivals, was so deeply rooted in popular tradition that Christianity had to try to take it over. The aspect of communion with the dead, and with other spirits, was Christianized as All Hallows, and moved from its original date of 13th May to 1st November, and extended to the whole Church by Pope Gregory IV in 834. But its pagan overtones remained uncomfortably alive, and in England the Reformation abolished All Hallows. It was not formally restored by the Church of England until 1928, "on the assumption that the old pagan associations of Halloween were at last really dead and forgotten; a supposition that was certainly premature" (Doreen Valiente, An ABC of Witchcraft). As for the feast itself - in the banquet sense, the original food was of course a proportion of the newly slaughtered cattle, roasted in the purifying Samhain fire, and doubtless having the nature of ritually offered 'first fruits'; the fact that the priesthood of the Druids had first call on it for divinatory purposes, and that what they did not use, provided a feast for the tribe. In latter centuries, ritual food known as "sowens" was consumed. The Robert Burns poem, 'Halloween' points to this -​

 

[Tatu4Taty]

תודה ^_^

אגב, נכנסתי לאותו קישור של עצוב להיות לבד ובאמת שזה היה סיפור נוגע ללב, ממש אהבתי. (למרות שמאחורי זה די ברור שהרצון הוא לגרום לרגשות אשם בקשר לאלוהים...)

 

[jbu]

העולם הוא מה שאתה עושה ממנו

וזה אחד ההוכחות לכך