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pdf de scéalta a bhaineann le Colm Cille Naofa agus áiseanna eile faoi

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Produced by CCEA in partnership with the Nerve Centre and Culture Company

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Colm Cille or Columba was the founder of the famous monastery of Iona in the Scottish Inner Hebrides.

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Scriopt agus sleamhnáin den scéal - an tabhacht a bhaineann le hainm agus féin-aithne - ógranganna (scriopt i nótaí an chéad sleamhnáin)

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acmhainní agus leabhair molta ag INTO - deis le téama seo teaghlaigh éagsúla a phlé

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Different Families, Same Love Resources

'Different Families Same Love' was created in response to requests from teachers for educational resources following publication of the Anti-Bullying Guidelines for Primary and Post-Primary Schools by the Department of Education and Skills (DES) in 2013.

'Different Families, Same Love' helps to support teachers to effectively implement the Anti-Bullying Procedures, with strategies to address homophobic and transphobic bullying. The resource includes good practice guidelines for inclusive schools, advice on class-appropriate use of language, and lesson ideas for all classes in primary school in line with SPHE curriculum objectives.

'Different Families, Same Love' was launched by the Minister of Education in 2015, is now recommended as an additional resource to teach SPHE and RSE on PDST's website, and is mentioned in the new Stay Safe curriculum that was updated in 2016.

The poster can be accessed below, along with Prezi presentations, lesson ideas, suggested resources for the classroom and much more.

Staffroom Resources

The INTO LGBT Teachers' Group recommends displaying the updated 'LGBT+ Inclusive Staffroom' guidelines prominently in your staffroom to create a positive and inclusive environment for LGBT members of staff, substitute teachers or visitors to your school.
Download English version Íoslódáil an leagan Gaeilge
Further Resources

RESPECT: Creating a Welcoming and Positive School Climate to Prevent Homophobic and Transphobic Bullying

The RESPECT resource gives support to teachers and principals to ensure that their policies are up to date with the Anti Bullying Procedures, gives advice on addressing homophobic and transphobic bullying and also provides suggested approaches for different situations in the classroom, playground and in the staffroom.

Download Respect (PDF)
Meas - Leagan Gaeilge (PDF)

All Together Now!

All Together Now! is an anti-bullying programme composed of four lessons based in the SPHE curriculum for 5th and 6th classes in primary schools. The lessons take an equality and human rights approach to respect, inclusion and homophobic and transphobic bullying.

The lesson plans for All Together Now include slides, scenarios, discussion questions and other tools for teaching pupils. The pupils are taught about types of identity-based bullying (based on the nine grounds of the Equality Acts and the DES Action Plan on Bullying.) They are also taught about bullying behaviours such as verbal, physical, cyber or social isolation.

Click here to access the All Together Now! programme.

We All Belong

This resource contains recommendations for books for all class levels that ensure representation of diverse families and examine gender expression and gender identity. It also includes suggested questions and follow on activities.
Download the We All Belong Resource
Other Useful Resources

You may also find useful information on the following webpages:

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Educational Resources - Irish National Teachers' Organisation

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'Different Families Same Love' was created in response to requests from teachers for educational resources following publication of the Anti-Bullying Guidelines for Primary and Post-Primary Schools by the Department of Education and Skills (DES) in 2013. 'Different Families, Same Love' helps to support teachers to effectively implement the Anti-Bullying Procedures, with strategies to address homophobic and transphobic bullying.

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sleamhnáin staire

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Tá roinnt acmhainní ag na
Finnéithe Iehova a insíonn scéal Maoise san Éigipt i nGaeilge

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Is Iosraeilítigh a tugadh ar chlann Iacób san Éigipt. Tar éis d'Iacób agus d'Iósaef bás a fháil, thosaigh Faró nua ag rialú. Bhí faitíos air go raibh na hIosraeilítigh ag éirí níos cumhachtaí ná na hÉigiptigh. Mar sin rinne sé sclábhaithe de na hIosraeilítigh. Chuir sé iallach orthu oibriú go crua ag déanamh brící. Ach dá mhéad brú a chuir na hÉigiptigh orthu, is ea ba mhó a mhéadaigh líon na nIosraeilíteach. Níor thaitin sé sin le Faró, agus d'ordaigh sé na buachaillí nuabheirthe Iosraeilíteacha a mharú. Meas tú an raibh eagla ar na hIosraeilítigh?

Rugadh buachaillín beag álainn do bhean Iosraeilíteach darbh ainm Iócabad. Chun é a chosaint, chuir sí i gcléibhín é agus chuir sí i bhfolach sa bhféar fada é ar bhruach abhainn na Níle. D'fhan Miriám, deirfiúr an linbh, in aice láimhe go bhfeicfeadh sí céard a tharlódh.

Tháinig iníon Fharó chun í féin a fholcadh san abhainn agus chonaic sí an cléibhín. Bhreathnaigh sí isteach ann, agus chonaic sí an leanbh ag caoineadh agus bhí trua aici dó. D'fhiafraigh Miriám: 'An bhfuil tú ag iarraidh orm bean a fháil duit chun an leanbh a chothú?' 'Táim,' a dúirt sí. Ansin d'imigh Miriám agus fuair sí a máthair féin, Iócabad. Dúirt iníon Fharó léi: 'Tóg leat an leanbh seo agus tabhair aire dó, agus íocfaidh mise as.'

Nuair a bhí an leanbh níos sine, thug Iócabad go dtí iníon Fharó é agus bhí sé mar mhac aici. Bhí saol an phrionsa ag Maois agus d'fhéadfadh sé a rogha rud a bheith aige. Ach ní dhearna Maois dearmad riamh ar Iehova. Bhí a fhios aige go maith nárbh Éigipteach é, ach Iosraeilíteach. Roghnaigh sé seirbhís a thabhairt d'Iehova.

Nuair a bhí Maois 40 bliain d'aois, bheartaigh sé cúnamh a thabhairt dá dhaoine. Nuair a chonaic sé Éigipteach ag bualadh sclábhaí Iosraeilíteach, bhuail sé an tÉigipteach agus mharaigh sé é. Chuir Maois an corp i bhfolach sa ngaineamh. Nuair a fuair Faró amach faoi, rinne sé iarracht Maois a mharú. Ach theith Maois go dtí tír Mhidián. Thug Iehova aire dó i Midián.

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Fásann Maois Suas Agus Adhrann sé Iehova | Ceachtanna ón mBíobla do Pháistí

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Is Iosraeilítigh a tugadh ar chlann Iacób san Éigipt. Tar éis d'Iacób agus d'Iósaef bás a fháil, thosaigh Faró nua ag rialú. Bhí faitíos air go raibh na hIosraeilítigh ag éirí níos cumhachtaí ná na hÉigiptigh. Mar sin rinne sé sclábhaithe de na hIosraeilítigh. Chuir sé iallach orthu oibriú go crua ag déanamh brící.

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Respecting the Grand Shrine of ISE as the most prominent shrine in Japan, Jinja Honcho was formed with the consensus of 80,000 Shinto shrines throughout the Japanese archipelago in 1946. Since then, Jinja Honcho has worked to encourage Shinto rituals, to promote the prosperity of Shinto shrines, and to support the continuity of Japanese culture and traditions.
What is SHINTO About Shrines

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jinja honcho - association of shinto shrines

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JINJA HONCHO - Association of Shinto Shrines

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Respecting the Grand Shrine of ISE as the most prominent shrine in Japan, Jinja Honcho was formed with the consensus of 80,000 Shinto shrines throughout the Japanese archipelago in 1946. Since then, Jinja Honcho has worked to encourage Shinto rituals, to promote the prosperity of Shinto shrines, and to support the continuity of Japanese culture and traditions.

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trí mhodúl anseo - ceann acu ar thógáil séadchomharthaí cosúil le Brú na Bóinne

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Website design and hosting by SchoolsWebsites.ie

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PPT bunaithe ar treoir thíos - Sí an Bhrú

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PPT bunaithe ar treoir thíos - Sí an Bhrú

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cliuchí maithe ag an nasc seo
https://www.leighleat.com/n%C3%A1d%C3%BAr

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treoir míosúil don ghairdín scoile

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nótaí ceachtanna atá an-mhaith chun béim a chur ar dúlra tríd an scoilbhliain

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Curricular Planning Notes

The notes are categorised by month. Most lessons are Science based but there are also some relating to Geography, Visual Arts, SPHE and Maths. Curricular links to other subjects are also stated.

If you are teaching all the September lessons in the book, download Wild Teaching September Planning Notes below and insert them in your fortnightly planning scheme. If you are only teaching one lesson from a particular month, download the month and copy and paste the relevant lesson.

Wild Teaching Book User Guide

The Powerpoint presentation below is a resource for schools to look at how to get the best out of the Wild Teaching Book and planning lessons outdoors. You can download it and read it yourself or share with staff as part of information sharing on this topic.

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Wild Teaching: Curricular Planning Notes

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The notes are categorised by month. Most lessons are Science based but there are also some relating to Geography, Visual Arts, SPHE and Maths. Curricular links to other subjects are also stated. If you are teaching all the September lessons in the book, download Wild Teaching September Planning Notes below and insert them in your fortnightly planning scheme.

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Fiseán/PPT den scéal i nGaeilge

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Acmhainn dheas i nGaeilge faoi chearta agus freagrachtaí

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Malala introducing the The World's Largest Lesson part 1 in Gaeilge (Irish)

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Acmhainní den scoth as Gaeilge acu... cláraigh do rang leo... Is fiú!

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GOAL's Global Citizenship team have carefully designed creative, curriculum-linked lesson plans, including wellbeing activities, videos and worksheets suitable for in-person and virtual spaces, to help primary school teachers explore Global Citizenship with their 1st - 6th class students and inspire action for a sustainable and fair world, even in a remote setting.

All support materials are readily available here on our website, in both English and Irish, to help teachers navigate their pupils through this uncertain time while fostering empathy, solidarity, and inspiring action for a brighter future for all.

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GOAL Changemakers Resources to help children learn about the 17 UN Global Goals

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An animation showing the effect of the rising sun on light and shadow in the neolithic monument of Newgrange. For more details see the blog entry at http://clioaudio.com/2007/20/newgrange when it goes live.

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Gabhaim Molta Bríde - éist leis - léigí na focail - cén creideamh a bhí ag daoine a chum nó a chanann sa lá atá inniu ann?

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Gabhaim Molta Bríghde - Haunting Gaelic song by Aoife Ní Fhearraigh

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éist leis an iomann - cuir ceisteanna ar na páistí faoi

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Spriocanna Domhanda na Náisiún Aontaithe

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Spriocanna Domhanda na Náisiún Aontaithe

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Físeán deas i nGaeilge

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GOAL Changemakers 2020 (Gaeilge) Resource

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Sraith ceachtanna do Rang 4/5/6

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Sraith ceachtanna Rang 1/2/3

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sraith ceachtanna do na Naíonáin

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Cé na hainmneacha is coitianta sa scoil?

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Cé na hainmneacha is coitianta sa scoil?

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Déan taispeántas in áit lárnach sa scoil ag léiriú na naomh a bhfuil mar bhunús acu

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naoimh agus na hainmneacha is coitianta in ár scoil

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Liosta ainmneacha (suíomh Ceartchreidmheach), cuid de na hainmneacha nasctha le híocón

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Aaron, Archpriest and Prophet

Aaron of Brittany

Aaron, Protomartyr of Wales

Aathuses or Bathuses

Abachum, Martyr

Abban of Ireland

Abbas, Ascetic

Abbo Abbot of Fleury

Abbo Bishop of Auxerre

Abdas or Audas, Martyr

Abdaios, Bishop, Hieromartyr

Abdelas, Martyr

Abdicius, Martyr, Deacon of Persia

Abdiesus, Martyr

Abel, The Prophet, Ascetic of Balaam Monastery 1831

Abel, Archbishop of Rheims in France

Abelboul, Son of Gamaliel

Abercius, Bishop of Hierapolis, Equal to the Apostles

Abercius, son of Apostle Alphaeus

Abercius, (Kedrov) Hieromartyr, Archbishop of Zhitomir, 1937

Abercius, Martyr

Abercius, Martyr

Abibus, Martyr

Abibus, Martyr

Abibus, Martyr of Hermoupolis Egypt

Abibus, Martyr in the Crimea

Abo, Martyr of Tbilisi

Abudimus, Martyr

Abra, Daughter of St Hilary of Poitiers in France

Abraham, Ascetic

Abraham, Ascetic, of Pechenga, Vologda

Abraham, Abbot of the monastery of St. Cyriacus

Abraham, Ascetic of Syria, 5th century

Abraham, The Syrian, called the Father of Fathers, 1st C

Abramius, Martyr

Abramius, Ascetic of Galich [Chukhom Lake], Disciple of Sergius of Radonezh

Abricius, Martyr

Abundius, Bishop of Como, Italy

Abundius, A sacrist at St Peter's in Rome

Abundius, Priest in Ananelos, Spain

Abundius, Martyr, Deacon

Abundius, Martyr of Rome

Abundius, Martyr

Abundius, Martyr

Abundius, Martyr, Youth of Interamna, Terni in Italy

Abundantius, Martyr of Rome

Abundantius, Martyr

Acacius II, Bishop of Melitene

Acacius, The Priest, Hieromartyr

Acacius, Martyr

Acacius, Martyr

Acacius, Martyr

Acacius, Martyr

Acacius, Martyr, The Younger

Acacius, Ascetic

Acacius, Ascetic, Wonderworker

Acca, Bishop of Hexham

Aceolas [Acheoul] martyred near Amiens in France

Acepseas, Martyr

Acepsimas, Martyr

Acestes, Martyr of Rome

Achaicus, Martyr

Acharius, Bishop of Noyon-Tournai in Belgium

Achaz, The Righteous

Achemenides, Confessor, Persian

Acheric, Hermit at a monastery in the Vosges in France

Achillas, Ascetic

Achilleus, Martyr

Achilleus, Martyr

Achilleus, Martyr, Deacon

Achilleus Martyr

Acholius, Ascetic, Bishop of Thessalonica

Acindynus, Martyr

Acisclus, of Cordoba in Spain

Acius [Ache], Deacon martyred near Amiens in France

Aclas, Martyr, The Egyptian

Acolouthus, Martyr

Acolouthus, Martyr

Acoustius, Martyr

Acribe, Martyr

Actinea, Martyr of Volterra in Italy

Acutus, Martyr

Acyllinus, Martyr of Scillitan

Ada, Niece of Engebert, Bishop of Le Mans in France

Adalar [Adahler] Martyred of Dokkum in Holland

Adalard, Founder of New Corbie in Saxony, Germany

Adalard, The New, a monk at Corbie in France

Adalbald, of Flanders in Belgium

Adalbero, Uncle of St Ulric

Adalbero, Bishop of Verdun

Adalbert, F ounder of monastery of St Nicholas, Italy

Adalbert, Archbishop of Magdeburg

Adalgis [Adelgis, Algis], Disciple of St Fursey

Adalgis, Bishop of Novara in Italy

Adalgott, Abbot of Dissentis, Switzerland

Adalsindis, Sister of St Waldalenus

Adalsindis, Daughter of Sts. Adalbald + Rictrudis

Adam, Ascetic Martyr

Adamantina, Martyr

Adamnan, A monk at Coldingham

Adarnase, Martyr

Adauctus, Martyr

Adelaine, Abbess of Willich near Bonn in Germany

Adelaine, Daughter of the King of Burgundy in France

Adelindis, Abbess in Wurtemburg in Germany

Adeloga (Hadeloga), First Abbess of Kitzingen in Germany

Adelphus, Bishop of Metz in France

Adelphus, Grandson of St Romaricus

Aderald, Built the monastery of the Holy Sepulchre at Samblières

Adhentus (Abderitus, Adery), Bishop of Ravenna in Italy

Adjutor, Martyr

Adjutor, Martyr

Ado, Bishop of Vienne

Adolphus, Martyr of Cordoba

Adria, Martyr

Adrian, Martyr

Adrian, Martyr

Adrian, Martyr

Adrian, Martyr , Prince of Rome

Adrian, New Martyr

Adrian, Abbot of Sts. Peter and Paul

Adulf [Adolph], Ascetic

Adventor, Martyr

Aedh MacBricc, A disciple of St Illadan at Rathlihen

Aeglon, Ascetic

Aeros, Bishop

Aesia or Esia or Eusebia, Martyr

Aethalas, Martyr

Aethalas, Martyr

Aetherius, Martyr

Aetherius, Martyr

Aethiops, Eunuch of Queen Candice

Aetius, Martyr

Afra, A martyr in Brescia in Italy

Africanus, Martyr

Africus, Bishop of Comminges in France

Agabion, Bishop of Verona in Italy

Agamund, Ascetic Martyr

Agape, Martyr

Agape, Martyr of Nicomedia

Agape, Virgin-martyr in Terni in Italy

Agapetus, Pope of Rome

Agapetus, Bishop of Ravenna in Italy

Agapetus, Martyred in Palestrina near Rome

Agapetus, The Blind, Ascetic of Balaam, 1905

Agapion

Agapius, Archimandrite

Agapius, Martyr

Agapius, Martyr

Agapius, Martyr

Agapius, Martyr

Agapius, Martyr

Agapius, Martyr

Agapius, Martyr

Agapius, Martyr

Agapius, Hieromartyr

Agapius, The Sanctified, Disciple of St. Tychon of Zantosk, 1825

Agapius [Agapitus], Bishop of Novara in Piedmont in Italy

Agatha, Wife of the Count of Carinthia in Austria

Agatha, A disciple of St Lioba

Agathangelos, Metropolitan of Yaroslavl, New Hieromartyr 1928

Agathangelos, Martyr

A gathangelos, Martyr of Damascus

A gathangelos, Newmartyr of Florina, 1727

Agathodoros, Martyr

Agathodoros, Hieromartyr

Agathocleia, Martyr

Agathocleia, Martyr

Agathon, Ascetic, Wonderworker of the Kiev Caves

Agathon, Ascetic of Egypt

Agathon, Pope of Rome

Agathon, Martyrs in Sicily

Agathopodes, Martyr, Deacon

Agathopus, Martyr

Agathus, Martyr

Ageranus, [Ayran, Ayrman], A monk at Bèze in France

Agericus [Aguy, Airy], A disciple of St Eligius [Eloi]

Agericus [Aguy, Airy], of Verdun in France

Agia [Aia, Austregildis, Aye], Wife of St Hidulf of Hainault

Agia [Aia, Aye], Mother of St Lupus of Sens in France

Agilbert [Aglibert], Bishop of Paris

Agilbert, Martyr in Creteil, Paris France

Agilberta [Aguilberta, Gilberta], Second Abbess of Jouarre

Agileus, Martyr of Carthage in North Africa

Agilo, Monk of St Aper in Toul in France

Agilulf, Archbishop of Cologne in Germany

Agilus [Ail, Aile, Aisle, Ayeul], Abbot of Rebais near Paris

Agnas, or Agia

Agnellus, Abbot of San Gaudioso near Naples in Italy

Agnes, Martyr

Agnes, Martyr

Agnes, Martyr

Agnes, of Poitiers in France

Agnofleda, Virgin

Agnus, Martyr in the Crimea

Agoard, Martyr in Creteil, Paris France

Agofredus, Brother of St Leutfrid

Agrecius [Agritius], Bishop of Trier in Germany

Agricola, Eleventh Bishop of Tongres in Belgium

Agricola, Bishop of Nevers in France

Agricola [Agrele, Aregle], Bishop of Châlon-sur-Saône in France

Agricola [Agricolus], Bishop of Avignon

Agricola, Martyr in Pannonia

Agricola, Martyr

Agricola Martyr

Agrippas, Martyr

Agrippas, Martyr

Agrippas, Ascetic of Glinsk monastery, Russia, 1896

Agrippinus, Bishop of Como in the north of Italy

Agrippinus, Bishop of Autun in France

Agrippinus [Arpinus], Bishop of Naples in Italy

Agrippinus, Martyr in Pannonia

Ahijah, Prophet

Aichardus [Aicard, Achard], Abbot of Jumièges

Aigulphus [Ayoul, Aieul, Aout, Hou], Bishop of Bourges in France

Aigulphus [Ayou, Ayoul], Abbot of Lérins

Aimo [Aimonius], Founder of convent of St Victor in Meda, Italy

Akaki Asistavi, of Georgia, Disciple of John Zedazneli of Zaden

Alanus, Bishop of Quimper in Brittany

Alanus, Abbot and founder of Lavaur in Gascony, France

Alaricus [Adalricus, Adalrai], Son of Duke Burkhard II of Swabia

Alban, A Greek priest from Naxos

Albaud [Aladius], Bishop of Toul in France

Alberic, A monk who lived at Bagno de Romagua in Italy

Alberic, Abbot of Stavelot-Malmédy in Belgium

Alberic, Bishop of St Martin's in Utrecht in Holland

Alberic [Albert], A monk at Gladbach in Germany

Albert, of Gambron

Alberta, Martyred in Agen in France

Albian, Ascetic

Albian, Hieromartyr, Bishop of Anaea in Asia Minor

Albinus [Aubin, Alpin], of Lyons in France

Albinus [Witta], Bishop of Buraburg in Hesse

Albinus, Bishop of Brixen

Aldegrin [Adalgrin, Aldegrin], Monk near Cluny, France

Aldegund, Sister of St Waldetrudis

Aldericus [Aldric, Audry], Bishop of Le Mans in France

Aldericus [Aldric, Audri], Archbishop of Sens

Aldetrudis [Adeltrudis], Daughter of St. Vincent Madelgarus

Aldhelm, First Bishop of Sherborne

Aldo, Abbot of Hasnon in Belgium

Alexander, Patriarch of Jerusalem

Alexander, Patriarch of Jerusalem

Alexander, Pope of Rome

Alexander, Bishop of Methymne

Alexander, Bishop of Tiberias

Alexander, Bishop of Prussia

Alexander, Bishop, Hieromartyr

Alexander, Hieromartyr 1653

Alexander, Martyr

Alexander, Martyr

Alexander, Martyr

Alexander, Martyr of Thessalonica

Alexander, Martyr of Corinth

Alexander, Martyr

Alexander, Martyr the Soldier of Egypt

Alexander, Martyr of Nicopolis in Armenia

Alexander, Martyr

Alexander, Martyr

Alexander, Martyr

Alexander, Martyr

Alexander, Martyr

Alexander, Hieromartyr of Side, in Pamphylia

Alexander, Disciple of Origen

Alexander, Governor of Russia

Alexander, Ascetic Martyr

Alexander, Ascetic, Abbot of Kushta, Vologda

Alexander, Founder of Monastery of the "Unsleeping Ones"

Alexander, Bishop of Fermo near Ancona in Italy

Alexander, Martyr of Rome

Alexander, of Adrumetum

Alexander, Martyr of Rome

Alexander, Martyr

Alexander, Martyr, Son of St. Felicitas of Rome

Alexander, Martyr

Alexander, Martyr

Alexander, Bishop of Verona in Italy

Alexander, Bishop of Fiesole in Italy

Alexander, Martyr of Rome

Alexander, Patron of Bergamo in the north of Italy

Alexander, Martyr of Bergamo [Theban Legion]

Alexander, Bishop, Martyr

Alexander, Martyr in Trier in Germany

Alexander, Martyr

Alexander, Martyr

Alexander, Martyr

Alexander, Martyr

Alexandra, Tsarina

Alexandra, Semyonovna Melgunova of Diveyevo Monastery, 1789

Alexandria, Martyr

Alexandria, Martyr

Alexandrion. Pope of Rome

Alexandrion, Martyr

Alexis, Ascetic, Bishop of Bithynia

Alexis, Martyr

Alexis, Metropolitan of Moscow and all Russia

Alexis, Bishop of Voronezh, New Hieromartyr +1930

Alexius, Ascetic, Recluse of the Kiev Far Caves

Alexis, Stavrovsky, New Hieromartyr, priest of Petrograd (1918)

Alferius, [Alpherius, Adalfericus], Founder of monastery of La Cava

Aliprandus [Leuprandus], Abbot of St Augustine's in Pavia, Italy

Alkeld [Athilda], Martyr

Allas, Martyr

Almachius [Telemachus]

Almirus [Almer, Almire], Hermit at Gréez-sur-Roc

Alnoth, Hermit at Stowe near Bugbrooke

Alodia, Martyr

Alonius, Ascetic

Alphaeus, Martyr

Alphan, Ascetic, Founder of Sokolnitzky Monastery, Novgorod

Alpheius, Martyr

Alpheius, Martyr, The Reader

Alpheius, Martyr

Alpinian, Priest of Castelsarrasin in Aquitaine

Alphonsus of Astorga, Spain

Altfrid, Bishop of Hildesheim

Altigianus, Martyred at Saint-Seine in France

Altinus [Attinus], Founder of the Church of Orleans

Alto, Founder of monastery, now called Altomünster

Alypius, Martyr

Alypius, Bishop of Tagaste in North Africa

Amabilis, A nun at Saint-Amand in Rouen in France

Amabilis, A priest in Tiom in Auvergne in France

Amaethlu ([Maethlu]

Amandinus, Martyr

Amandus of Elnon

Amandus, Bishop of Bordeaux in France

Amandus, Abbot of Lérins in France

Amantius, of Como in Italy

Amantius, Bishop of Noyon in France

Amantius, A priest in Città di Castello near Perugia in Italy

Amantius, Martyr

Amantius, Deacon

Amantius, Martyr

Amarand, Bishop of Albi

Amaranthus, A Martyr venerated in Albi in the south of France

Amarinus, Abbot of a monastery in the Vosges in France

Amasius, Bishop of Teano

Amaswinthus, Abbot, Silva de Málaga in Spain

Amator [Amador], Asectic

Amator, Priest in Martos near Cordoba in Spain

Amator [Amatre, Amadour], Bishop of Auxerre in France

Amator [Amadour], Ascetic

Amator, Bishop of Autun in France

Amatus [Amat, Amé, Aimé, Amado], Abbot of monastery of Remiremont

Ambrose Autpertus, Abbot of monastery of St Vincent near Benevento

Ambrose, The centurion

Ambrose, Bishop of Saintes in France

Ambrose, Bishop of Sens in France

Ambrose, Bishop of Cahors in France

Ambrose, Abbot of monastery of Agaunum in Switzerland

Amelberga, A nun at Münsterbilsen in Belgium

Amelberga, Mother of Sts. Gudula, Emebert and Reineldis

Amelberga, Abbess of Susteren in what is now Holland

Amicus, A monk at St Peter's in Fonteavellana

Ammianus, Martyr

Ammon or Ammoun, Ascetic, The Egyptian

Ammon or Ammoun, Ascetic

Ammon, Martyr

Ammon, Martyr

Ammon, Martyr

Ammonas, Ascetic

Ammonathas, Ascetic

Ammonius

Ammonius, martyr, of the 84 disciples of Babula

Amnichad [Amnuchad], A hermit at Fulda

Amo [Amon], Second Bishop of Toul in France

Amor [Amour]

Amor [Amator, Amour],Founder of monastery of Amorbach in Franconia.

Amor (Amour) of Aquitaine

Ampelius, Bishop of Milan

Ampelius, Martyr

Ampelus, Martyr

Amphilochius, Bishop of Iconium

Amphilochius, Prince

Amphilochius, Martyr

Amphilochius the Captain, Martyr in Illyria

Amulwinus, Bishop of Lobbes in Belgium

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An to Az ►

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Aaron, Archpriest and Prophet Aaron of Brittany Aaron, Protomartyr of Wales Aathuses or Bathuses Abachum, Martyr Abban of Ireland Abbas, Ascetic Abbo Abbot of Fleury Abbo Bishop of Auxerre Abdas or Audas, Martyr Abdaios, Bishop, Hieromartyr Abdelas, Martyr Abdicius, Martyr, Deacon of Persia Abdiesus, Martyr Abel, The Prophet, Ascetic of

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Acmhainní ag Ombudsman do Leanaí

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Welcome to it's your right - Ombudsman for Children

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Tá tú anseo: Is suíomh idirlíon é seo a chabhraíonn le páistí, daoine óga agus daoine fásta in Éireann níos mó a fhoghlaim faoi chearta leanaí. Tá sé de cheart agat eolas a bheith agat ar do cheartaí! Thar na blianta, cuirfimid feabhas ar an ábhar agus beidh níos mó físeanna agus pictiúirí faoi chearta leanaí.

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Sleamhnáin Ar Hiondúchas

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Homing In - A Practical Resource for Religious Education

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Homing In - A Practical Resource for Religious Education

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Wood, Oxley, Prior and Sims - Acmhainn den scoth do na ranganna Naíonáin

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Suíomh le hEolas faoi Naoimh éagsúla (i mBéarla)

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Suíomh le hEolas faoi Naoimh éagsúla (i mBéarla)

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https://www.catholicireland.net/saints_category/saints/page/5/

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eolas faoi phisreoga srl a bhaineann le Cincís nó Whit

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pacáiste do mhúinteoirí...lth 5 go maith do daltaí

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Gníomhartha 2

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Gníomhartha 2

Teacht an Spioraid Naoimh

¹Nuair a tháinig Lá Cincíse bhí siad go léir le chéile ar aon láthair. ²Agus de phreib tháinig glor ón spéir mar a bheadh séideán gaoithe móire agus líon sé an teach ar fad ina raibh siad ina suí. ³Agus chonacthas dóibh mar bheadh teangacha tine ag scaradh ó chéile nó gur shuigh an tine ar gach duine acu; ⁴ agus líonadh iad go léir den Spiorad Naomh agus thosaigh siad ag labhairt i dteangacha difriúla de réir mar thug an Spiorad urlabhra dóibh.

⁵Bhí Giúdaigh dhiaganta ó gach cine faoin spéir ag cur fúthu in Iarúsailéim ⁶agus nuair a chualathas an glor úd chruinnigh an slua agus iad ar mearbhall de bhrí gur chuala gach duine a theanga féin á labhairt acusan. ⁷Bhí ionadh agus alltacht orthu: "Féach," ar siad, "nach Gailíligh iad seo go léir atá ag caint? ⁸Conas a tharlaíonn go gcloiseann gach duine againne iad ag labhairt inár dteanga dhúchais féin? ⁹Táimid Pairtigh ann agus Méidigh agus Eilimítigh, áitritheoirí na Measpatáime agus Iúdáia agus Chapadóise, agus Phontais agus na hÁise, ¹⁰Frigia agus Paimfíle, áitritheoirí na hÉigipte agus chríocha na Libia thart faoi Chuiréiné, cuairteoirí ón Róimh ¹¹ idir Ghiúdaigh agus iompaithigh, Créitigh agus Arabaigh, agus cloisimid iad seo ag cur síos inár dteangacha féin ar éachtaí Dé."

¹²Bhí alltacht agus mearbhall orthu go léir agus deiridís le chéile: "Cad is ciall leis seo?" ¹³ Ach is é a deireadh cuid eile acu le teann fonóide: "Lán d'fhíon úr atá siadsan."

Aitheasc Pheadair

¹⁴ Ansin d'éirigh Peadar ina sheasamh i gcuideachta an Aon Duine Dhéag agus labhair leo de ghuth ard:

"A fheara Iúdá," ar seisean, "agus a mhuintir uile Iarúsailéim, bíodh a fhios agaibh é seo agus tugaigí cluas dá bhfuil á rá agamsa: ¹⁵Ní ar meisce atá na daoine seo mar is dóigh libhse, mar nach bhfuil sé ach a naoi a chlog ar maidin. ¹⁶ Ní hea, ach is é seo an ní ar thrácht Ióéil fáidh air:

¹⁷ 'Tarlóidh sna laethanta deireanacha,'

arsa an Tiarna,

'go ndoirtfidh mé amach mo spiorad ar an uile dhuine,

agus déanfaidh bhur gclann mhac agus bhur n‑iníonacha tairngreacht.

Feicfidh bhur bhfir óga aislingí,

agus déanfar taibhreamh do bhur seanóirí.

¹⁸ Doirtfidh mé mo Spiorad sna laethanta sin

fiú amháin ar m'óglaigh agus ar mo bhanóglaigh,

agus déanfaidh siad tairngreacht.

¹⁹ Déanfaidh mé éachtaí sa spéir in airde

agus iontais ar an talamh thíos.

Beidh fuil ann agus tine agus gal deataigh.

²⁰ Iompóidh an ghrian ina dorchadas

agus an ghealach ina fuil,

sula dtiocfaidh lá mór taibhseach an Tiarna.

²¹ Ach cibé duine a ghlaofaidh ar ainm an Tiarna,

slánófar é.'

²²"A fheara Iosrael, éistigí leis na briathra seo: Fear ab ea Íosa Nazórach ar thug Dia féin teastas daoibh air leis na míorúiltí agus na héachtaí agus na fearta a rinne Dia tríd fad a bhí sé in bhur measc, mar is eol daoibh féin. ²³Nuair a tugadh suas daoibh é de réir chomhairle cinnte agus réamheolas Dé, chuir sibh chun báis é, á thairneáil ar an gcrois trí lámha mallaitheoirí. ²⁴ Ach thóg Dia ó na mairbh é agus d'fhuascail ó arraingeacha an bháis é, mar níorbh fhéidir go gcoinneodh an bás faoina smacht é. Mar is é a deir Dáiví faoi:

²⁵ "Choinnigh mé mo shúile ar an Tiarna de shíor.

Tá sé ar mo dheasláimh, i dtreo nach suaithfear mé.

²⁶ Tá gliondar ar mo chroí dá chionn

agus tá meidhir ar mo theanga.

Tá mo cholainn féin faoi shuaimhneas le dóchas,

²⁷ mar ní fhágfaidh tú mé i riocht na marbh

ná ní ligfidh tú do do neach naofa an meathlú a fhulaingt.

²⁸ Thaispeáin tú dom bóthar na beatha

agus líonfaidh tú mé le háthas i do láthair.

²⁹"Ní miste a rá libh go neamhbhalbh, a bhráithre, go bhfuair ár n‑ardathair Dáiví bás, gur adhlacadh é agus go bhfuil a thuama anseo againn go dtí an lá inniu. ³⁰Ach ó tharla gurbh fháidh é agus a fhios aige gur mhionnaigh Dia dó go gcuirfeadh sé duine dá shliocht ar a ríchathaoir, ³¹is ag cur síos a bhí sé, as a réamheolas, ar aiséirí Chríost mar 'níor fágadh i riocht na marbh é agus níor fhulaing a cholainn an meathlú'. ³²Thóg Dia an Íosa seo ó mhairbh, rud a bhfuilimidne go léir inár bhfinnéithe air. ³³Agus tar éis a ardaithe ar dheis Dé, fuair sé óna Athair an Spiorad a bhí geallta agus dhoirt amach orainne é agus is é sin atá á fheiceáil agus á chloisteáil agaibhse. ³⁴ Ní dheachaigh Dáiví féin suas ar neamh ach deir sé:

'Dúirt an Tiarna le mo Thiarna:

Suigh ar mo dheis,

³⁵ go gcuirfidh mé do naimhde mar stól faoi do chosa.'

³⁶ "Más ea, bíodh a fhios go dearfa ag teaghlach Iosrael ar fad go ndearna Dia Tiarna agus Meisias den Íosa seo a chéas sibhse ar chrois."

³⁷Chuaigh an chaint sin go dtí an croí iontu agus dúirt siad le Peadar agus leis na haspail eile: "Cad atá le déanamh againn, a bhráithre?" ³⁸Agus d'fhreagair Peadar iad: "Déanaigí aithrí," ar seisean, "déantar gach duine agaibh a bhaisteadh in ainm Íosa Críost chun maithiúnas na bpeacaí agus glacfaidh sibh tabhartas an Spioraid Naoimh; ³⁹ mar is daoibhse agus do bhur gclann atá an gealltanas úd agus dóibh siúd freisin atá i bhfad ar shiúl - don uile dhuine dá nglaofaidh ár nDia chuige."

⁴⁰Rinne sé mórán eile cainte ag áiteamh leo agus ag tathant orthu: "Sabháiligí sibh féin," ar seisean leo, "ón nglúin chlaon seo." ⁴¹An méid díobh a ghlac lena theachtaireacht, baisteadh iad agus cuireadh tuairim is trí mhíle duine lena líon an lá sin. ⁴² Agus chloígh siad go daingean le teagasc na n‑aspal, le comaoin ar a chéile, le briseadh an aráin agus leis na hurnaithe.

Na Críostaithe i gComhar le Chéile

⁴³Is iomaí míorúilt agus éacht a bhí á dhéanamh ag na haspail, rud a chuir uamhan ar chách. ⁴⁴Bhí na creidmhigh go léir in aon bhuíon le chéile agus bhí gach ní i bpáirt acu; ⁴⁵dhíolaidís a gcuid sealúchais agus a gcuid maoine agus roinnidís a luach ar chách de réir mar a bhíodh aon duine acu ar an gcaolchuid. ⁴⁶Thagaidís le chéile in aon bhuíon sa Teampall gach lá ach bhrisidís arán i dtithe a chéile agus chaithidís a gcuid le chéile le móráthas agus le sástacht chroí ⁴⁷ agus iad ag moladh Dé. Agus bhí gnaoi an phobail orthu. Agus ó lá go lá bhí an Tiarna ag cur le líon na ndaoine a bhí ar bhealach a slánaithe.

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Nuair a tháinig Lá Cincíse bhí siad go léir le chéile ar aon láthair. Agus de phreib tháinig glor ón spéir mar a bheadh séideán gaoithe móire agus líon sé an teach ar fad ina raibh siad ina suí.

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Ordaigh an leabhar re peata agus bás....

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Is Cuimhin Liom Róló- Jennifer Moore-Mallinos

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Leabhar a léitear le linn béile na Cásca

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Siad seo ainmneacha clann mhac Iosrael a tháinig go dtí an Éigipt le Iacób agus a theaghlach féin le gach duine díobh. Reúbaen, Simeon, Léiví, Iúdá, Íosácár, Zabúlun agus Biniáimin, Dán agus Naftáilí, Gád agus Áiséar. Deichniúr agus trí fichid ar fad sliocht Iacóib; bhí Iósaef cheana féin san

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Daoine Creidmheacha - Féach Gníomhaíocht 5

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Daoine Creidmheacha - Féach Gníomhaíocht 5

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Mí Feabhra: Lúcas 2: 25 - 25 Scéal Simeon agus Anna

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Mí Feabhra: Lúcas 2: 25 - 25 Scéal Simeon agus Anna

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Bíobla as Gaeilge ar bibles.org

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Oíche Nollag

¹Tharla sna laethanta sin go ndeachaigh forógra amach ó Chéasar Agust an domhan uile a chlárú. ²B'é seo an chéad chlárú a rinneadh nuair a bhí Cuiríon ina ghobharnóir ar an tSuír. ³Agus chuaigh cách chun a gcláraithe, gach aon duine go dtí a chathair féin. ⁴Agus chuaigh Iósaef freisin suas ón nGailíl, ó chathair Nazarat, go hIúdáia, go dtí cathair Dháiví ar a nglaotar Beithil, de bhrí gur de theaghlach agus de threabhchas Dháiví é féin, ⁵chun a chláraithe mar aon le Muire, a bhean chéile, a bhí ag iompar clainne. ⁶Agus tharla, le linn dóibh bheith ann, gur tháinig a hionú, ⁷ agus rug sí a céadghin mic, agus chuir i gcrios ceangail é, agus shín i mainséar é, de bhrí nach raibh slí dóibh san ósta.

⁸Agus bhí aoirí sa taobh tíre céanna, amuigh faoin spéir, ag faireacháin oíche i mbun a dtréada. ⁹Agus sheas aingeal an Tiarna láimh leo, agus shoilsigh glóir an Tiarna ina dtimpeall, agus bhí uamhan agus eagla mhór orthu. ¹⁰Agus dúirt an t‑aingeal leo: "Ná bíodh eagla oraibh: óir féach, tá dea-scéala agam daoibh a chuirfidh áthas mór ar an bpobal uile: ¹¹rugadh Slánaitheoir daoibh inniu - is é Críost an Tiarna é - i gcathair Dháiví. ¹²Agus is comhartha daoibh é seo: gheobhaidh sibh naíonán i gcrios ceangail agus é ina luí i mainséar." ¹³ Agus bhí go tobann, mar aon leis an aingeal, cuallacht de shlua na bhflaitheas ag moladh Dé agus ag rá:

¹⁴ "Glóir do Dhia in uachtar neimhe,

agus síocháin ar talamh don mhuintir ar a bhfuil a ghnaoi!"

¹⁵Agus nuair a d'imigh na haingil uathu sna flaithis, dúirt na haoirí le chéile: "Téimis anonn go Beithil, agus feicimis an ní seo a tharla a d'inis an Tiarna dúinn." ¹⁶Agus d'imigh go deifreach, agus fuair siad Muire agus Iósaef, agus an naíonán ina luí sa mhainséar. ¹⁷Agus ar a fheiceáil dóibh, d'inis siad an ní a dúradh leo mar gheall ar an leanbh seo. ¹⁸Agus cách a chuala, b'ionadh leo na nithe a dúirt na haoirí leo. ¹⁹Agus thaiscigh Muire ina cuimhne na nithe seo uile, ag machnamh orthu ina croí. ²⁰ Agus chuaigh na haoirí ar ais ag glóiriú agus ag moladh Dé faoinar chuala siad agus a bhfaca siad, de réir mar a bhí ráite leo.

An Timpeallghearradh: An Toirbhirt

²¹ Nuair a bhí ocht lá caite agus é le timpeallghearradh, tugadh Íosa mar ainm air, mar a thug an t‑aingeal air sular gabhadh sa bhroinn é.

²²Agus nuair a bhí na laethanta caite agus iad le híonghlanadh de réir dhlí Mhaois, thug siad go Iarúsailéim é le toirbhirt don Tiarna - ²³mar atá scríofa i ndlí an Tiarna: "Gach fíreannach atá ina chéadghin, is rud coisricthe don Tiarna é" - ²⁴ agus chun go n‑ofrálfaidís mar íobairt, de réir a bhfuil ráite i ndlí an Tiarna, "péire colm nó dhá ghearrcach colúir."

²⁵Bhí fear in Iarúsailéim darbh ainm Simeon, agus bhí an fear seo fíréanta diaga, ag súil le sólás Iosrael, agus bhí an Spiorad Naomh ina luí air. ²⁶Agus bhí foilsiú faighte ón Spiorad Naomh aige nach bhfeicfeadh sé an bás nó go bhfeicfeadh Meisias an Tiarna. ²⁷Tháinig sé, faoi luí an Spioraid, isteach sa Teampall; agus le linn dá thuismitheoirí bheith ag tabhairt an linbh Íosa isteach chun go ndéanfaidís ar a shon de réir nós an dlí, ²⁸ ghlac seisean chuige ina ucht é, agus mhol Dia agus dúirt:

An Nunc Dimittis

²⁹ "Anois atá tú ag scaoileadh do sheirbhísigh uait, a Thiarna,

de réir d'fhocail, faoi shíocháin,

³⁰ mar tá mo shúile tar éis do shlánú a fheiceáil

³¹ atá ullamh agat faoi chomhair na bpobal uile:

³² solas chun na náisiúin a shoilsiú

agus glóir do phobail Iosrael."

Tairngreacht Shimeon

³³Agus bhí a athair agus a mhathair ag déanamh ionadh de na nithe a dúradh mar gheall air. ³⁴Agus bheannaigh Simeon iad agus dúirt le Muire a mháthair: "Feach, is dán dó seo bheith ina thrúig leagtha agus éirithe dá lán in Iosrael agus ina chomhartha a shéanfar - ³⁵ agus gabhfaidh claíomh trí d'anam féin - chun go bhfoilseofaí smaointe as mórán croíthe."

³⁶Agus bhí banfháidh ann freisin, Anna iníon Fanuéil, de threibh Áiséar, í anonn i mblianta móra: mhair sí seacht mbliana ag a fear céile tar éis a hóghachta. ³⁷Fágadh ina baintreach í, agus bhí ceithre bliana ochtód an uair seo aici; agus ní fhágadh sí an Teampall, ag seirbhís do Dhia de lá agus d'oíche le troscadh agus le hurnaithe. ³⁸ Tháinig sí i láthair an uair sin féin, agus thug moladh agus buíochas do Dhia; agus labhair sí mar gheall air le cách a bhí ag súil le Iarúsailéim a fhuascailt.

³⁹Nuair a bhí gach ní curtha i gcrích acu de réir dhlí an Tiarna, d'fhill siad ar an nGailíl, go dtí a gcathair féin Nazarat. ⁴⁰ Agus d'fhás an leanbh agus neartaigh, é lán d'eagna; agus bhí grásta Dé ina luí air.

Íosa i Measc na Máistrí

⁴¹Théadh a thuismitheoirí gach bliain go hIarúsailéim i gcoir féile na Cásca. ⁴²Agus nuair a bhí sé dhá bhliain déag, chuaigh siad suas de réir ghnás na féile; ⁴³agus nuair a bhí na laethanta caite acu, agus iad ag filleadh, d'fhan an buachaill Íosa in Iarúsailéim ina ndiaidh, gan fhios dá thuismitheoirí. ⁴⁴Shíl siad gur ar an gcomplacht a bhí sé, agus ar theacht dóibh siúl aon lae, bhí siad á lorg i measc a ngaolta agus a lucht aitheantais, ⁴⁵agus nuair nach bhfuair siad é, chuaigh siad ar ais go Iarúsailéim á lorg. ⁴⁶I gcionn trí lá fuair siad sa Teampall é ina shuí i measc na máistrí ag éisteacht leo agus ag cur ceisteanna chucu. ⁴⁷Agus bhí alltacht ar chách a bhí ag éisteacht leis mar gheall ar a thuiscint agus ar a fhreagraí. ⁴⁸Nuair a chonaic siad é, ghabh iontas iad, agus dúirt a mháthair leis: "A mhic, cad chuige a ndearna tú é seo orainn? Féach, bhí d'athair agus mé féin do do lorg go cráite." ⁴⁹Agus dúirt sé leo: "Cad chuige a mbeadh sibh do mo lorg? Nach raibh a fhios agaibh gur i dteach m'Athar nárbh fholáir dom bheith?" ⁵⁰Ach níor thuig siad an focal a labhair sé leo. ⁵¹Agus chuaigh sé síos in éineacht leo agus tháinig go Nazarat, agus bhí sé faoina smacht. Agus thaiscigh a mháthair go dílis na nithe seo uile ina croí. ⁵² Agus bhí Íosa ag dul ar aghaidh in eagna agus i bpearsa agus i ngrásta i láthair Dé agus daoine.

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Tharla sna laethanta sin go ndeachaigh forógra amach ó Chéasar Agust an domhan uile a chlárú. B'é seo an chéad chlárú a rinneadh nuair a bhí Cuiríon ina ghobharnóir ar an tSuír. Agus chuaigh cách chun a gcláraithe, gach aon duine go dtí a chathair féin.

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Béarla

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Mí Feabhra: Físeán le scéal Toirbhirt Íosa

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Mí Feabhra: Físeán le scéal Toirbhirt Íosa

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Gaeilge

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Scéal Toirbhirt Íosa

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Breathnaigh ó 12:00 ar aghaidh

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TOKYO.【明治神宮】Meiji Jingu Shrine on New Year's Day 2017 (平成29年 明治神宮への初詣)

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This video shows How to get Meiji Jingu shrines to make wishes for the coming year 2017. Approx.15mins by foot From JR Harajuku Station, 6:30AM.[This video shows the actual walking hour. ]

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Bain úsáid as Google Institute chun cuairt a thabhairt ar scrín Sinteo

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Bain úsáid as Google Institute chun cuairt a thabhairt ar scrín Sinteo

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Ancient Kyoto: Shimogamo Shrine - Google Arts & Culture

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Suíomh a thugann tuilleadh eolas don mhúinteoir/ don rang

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Suíomh a thugann tuilleadh eolas don mhúinteoir/ don rang

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This webpage provides explanations of Shinto for beginners. By clicking on the pictures beginners can access information on Shinto.

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Mí na Nollag: Ábhar léitheoireachta don mhúinteoir

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Mí na Nollag: Ábhar léitheoireachta don mhúinteoir

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Published in Features, Issue 4 (Winter 2000), Medieval History (pre-1500), Pre-Norman History, Volume 8

Archaeological sites and artefacts represent the only available sources for the pre-Celtic tradition of Ireland, and interpretation of these is a complex and generally risky task. It is generally held that the origins of the Celtic culture in the country lie in or about the fifth century BC, and the nature and import of our tradition would hardly allow us to claim an earlier date than this.
Problems of interpretation
Many researchers have attempted to use the very rich sources of Irish literature in order to determine what was the mythological lore possessed by the Celtic and Celticised people of late prehistoric Ireland. This literature, as is now widely recognised, is not in itself a completely reliable source, principally because it begins in the sixth century AD and therefore post-dates our subject by a thousand years. An additional difficulty is that it was committed to ink by Christian writers, who would have had theological reasons to alter the tradition which they had received and to set it in a new context. When further difficulties-such as dynastic propaganda and fictional dramatisation-are taken into account, the task of reconstructing the religious beliefs of the pagan Irish might appear a hopeless one. These difficulties, however, can be at least partially offset by the proven strength of tradition in Ireland and the notable parallels with data attested from other parts of prehistoric Europe.
We may perhaps begin by symplifying our terminology somewhat, in which case we can talk of Celtic arrivals in Ireland, whether these were actual incomers or an incoming culture. There are, in fact, reasons for considering these 'arrivals' in both senses, for it can hardly be denied that there were some sorts of migrations into the country at the beginning of this period, regardless of the actual numbers, and that such migrations continued for some centuries. The population names cited by the geographer Ptolemy in the second century AD have enough parallels with those attested for Britain to demonstrate this, and it is underlined by the fact that Irish is a Celtic language and that there is evidence for the survival of no other language in Ireland into the historical period. It may also be stated, in view of the present tendency among scholars to dismiss the idea of population movement in favour of 'acculturation', that all the written historical evidence for the rise and fall of the Celts in ancient Europe involves conquest and a considerable degree of migration.
The Daghdha
Speaking, therefore, of incoming Celts and their incoming worldview, we can visualise how they considered the culture of those earlier inhabitants with whom they were trading, fighting, and cohabiting. The mythological lore reflected in the literature provides plenty of material for such theorising. Several, perhaps indeed most, of the names borne by mythological characters in the literature can be identified with names given to deities among the Celts generally. Most significant is the name of the great father-figure of Irish mythology, the Daghdha. This derives from a Celtic *dago-Dévos ('the good god'), the word *dévos being cognate with the general name for the sky-deity among the speakers of various Indo-European languages (Latin Deus or Dis, Greek Zeus, Indic Dyâus, Germanic Tyr, etc.). Indeed, one Italic version Jovis Pitr (Jupiter, meaning 'sky-father') provides a parallel to the term for this Irish deity Daghdha, who was referred to as Oll-Athair (i.e. 'all-father').
Whereas other Indo-European versions of this deity signify the sky, our Daghdha was identified rather with the sun. This slightly different focus may have been aided by a strong sun-cult already in Ireland among the neolithic and bronze age peoples, who in all probably spoke non-Indo-European languages. We can therefore regard this as one example of a merging of pre-Celtic with Celtic beliefs in Ireland. It can hardly be doubted that the winter solstice phenomenon at the Newgrange tumulus is evidence of such an ancient sun-cult, and it comes as no surprise that the Celtic 'dago-Dévos' came to be domiciled in that tumulus, which in Irish is known as Brugh na Bóinne ('the hostel of the Boyne').
That great enemy of the Celts, Julius Caesar, reports that the Gaulish druids taught that 'they are all descended from a common father Dis' and that for this reason 'their unit of reckoning is the night followed by the day'. The import of this is that the night, as the period of darkness, was seen as particularly appropriate to the ancestor-deity. A similar system of computation survives still in Irish, the word oíche ('night') being taken to mean the night before or 'eve' of a festival. Indeed, in computing the year the phrase is still used ó Shamhain go Bealtaine is ó Bhealtaine go Samhain ('from November to May and from May to November'), thus dividing the year into the dark half and the bright half.
This division into the dark or ancestral aspect of life and the bright or current aspect is reflected in many ways in Irish tradition in contests between characters called respectively Donn and Fionn. At the origin of this we can deduce an early Celtic belief based on the movement of the sun, which each night passed underneath the earth through the 'dark region' of the ancestors and on each day following returned to preside over the world of the living.

But, of course, when it was dark in this world it was bright in the otherworld, which seems to have been the rationale of early Irish druids and seers seeking their inspirational light from the dark world of the ancestors.
Dánuv
In other words, the Daghdha, as the great ancestral patron-deity, regulated time and the seasons and was responsible for agricultural and other forms of prosperity. He was represented in early Irish tradition as having a great cauldron of plenty, from which none of his devotees went away empty. His consort, representing fertility, must have been the mother-goddess. We can take it that the basic rationale was that prosperity came into the human world from the union of the sun-father and the earth-mother. The Celtic mother-goddess was known by several names, but her earliest designation seems to have been *Dánuv, which again is attested as a goddess-name among various Indo-European peoples (Indic Dánu, Greek Danaë).
This Indo-European goddess was especially associated with rivers (Danube, Don, Dnieper, etc.), and we know that the British and Continental Celts also had special veneration for river-goddesses-for example the Marne from Celtic Matrona meaning 'exalted mother'. Especially revealing are the river-names Don and Doon in Britain, as well as Dôn as the mother of the gods in Welsh tradition. This is synonymous with the well-known designation for the divine pantheon in Ireland, Túatha Déa Danann ('tribes of the goddess Danu', later written as Tuatha Dé Danann). Various Irish rivers were identified with a goddess-such as Déa (Celtic *Déva, meaning simply 'goddess'), which was the old name for the Glendalough river, or in less ancient form the rivers called Banda ('goddess', e.g. the Bann and the Bandon). Other rivers have alternate goddess-names e.g. Bóinn (Celtic Bouvinda, meaning 'she who is bovine and brilliant'), Laoi (Celtic *Logia, 'female calf'), Brighid ('the highest one'), Sionainn (Celtic Sena, 'the ancient one'). These may well have been in origin pseudonyms for Danu.
The fertilising quality of water on the soil would mean that the mother-goddess could be taken to represent both rivers and land. Her identity with the landscape is clear from the ancient name Dá Chích nDanann ('the Two Paps of Danu') given to two mountain peaks on the Kerry-Cork border. A confusion of this toponymic caused it to be misunderstood as Dá Chích nAnann, hence the development of the idea that Anu (meaning 'wealth') was the special land-goddess of Munster. A much older pseudonym for the land-goddess was Celtic *Rigantona ('exalted queen'), which survived into Welsh as Rhiannon, and into Irish in slightly extended form as Mor-Ríoghain ('phantom queen') or Mór-Ríoghain ('great queen').

That this must have been in origin a titular name for Dánuv is suggested by a great deal of evidence, not least by the fact that two hill-tops in County Meath were anciently known as Dá Chích na Mór-Ríoghna, just as the peaks in west Munster were called Dá Chích nDanann. When the literature describes the Daghdha as mating at a river with the Mor-Ríoghain, therefore, we can take it that Danu is really meant.
Much of what we know of early Irish mytho-religious belief can be viewed as a complex of ideas springing from this relationship of sun-father with earth-mother. The living society itself was thought of as the main product, the 'son' of the divine couple. We find this expressed very neatly in a medieval story, which must have developed from earlier lore. It concerns a youth called Macán Óg, who had the nickname Aenghus ('true vigour'), and was the son of the Daghdha by the lady Bóinn. This handsome youth asked his father for a loan of the Newgrange tumulus 'for a night and a day', and the Daghdha agreed to this. Aenghus, however, kept the dwelling forever by claiming that 'it is in nights and days that all time is counted'. The word-trick used by Aenghus must be a medieval elaboration borrowed from folklore, but otherwise the format and imagery has an archaic ring to it. This all the more so because the name Macán (Irish Celtic *Maqanos) is identical with Maponos, the name of a Celtic youth-deity attested from Britain and the Continent.
To underline the antiquity of this format, it should be mentioned that the medieval Welsh development of Maponos is the character Mabon, whose mother is called Modron. This latter is a Welsh development of Celtic Matrona ('exalted mother'), whom we have encountered as a version of the mother-goddess. In fact, there are distinct parallels in medieval Welsh stories between this Mabon and a character called Pryderi, who is the son of Rhiannon, the cognate of the Irish Mór-Ríoghain and whose father was Pwyll, lord of the otherworld. The conclusion is unavoidable that we are here dealing with the concept of a kind of 'sacred family' of Celtic belief, and that the father of Mabon (though unmentioned in Welsh tradition) must originally have been synonymous with the Daghdha.
Rituals of kingship
This idea of the human society being descended from a divine couple was expressed most clearly in the rituals of kingship. Echoes from these rituals which survived in the form of medieval stories place many sun-taboos on kings. For instance, the king of Tara, it was said, should not enter that fortress after sunlight and should not leave it before sunrise. The import is that the sun in some way presides over the reign of a king. This can further be connected with the well-known idea in Irish literary tradition that the reigning king is the protector or 'husband' of the land. All of this can best be understood by surmising that the sun-father hands over the kingship to the living king for the duration of his reign, and that the king is in that way the temporary occupant of the deity's earthly realm.
This is not to suggest that an 'Oedipus-complex' was inherent to early Irish mythology. It is apparent that the notion of the reigning king being carer or 'husband' of the land-goddess was in origin extraneous to the tradition of the 'sacred family', and that it rather arose from rhetorical material associated with the inauguration of individual kings. This could be accommodated to the earlier idea of the king, as representative of his tribe, being the 'son' of the god and goddess, by regarding the spirit of the earth as renewable in different personae. As the crops grew anew each year, so a new goddess could be born, which would allow her to be a descendant of the mother-goddess just as the king was a descendant of the father-deity.
In all of this, the tendency in medieval Irish narrative to humanise and dramatise ancient deities presents us with something in the nature of a jigsaw puzzle. Not only is much of the earlier tradition couched in the form of love stories, but also there are definite plot-structures which recur. Instances of such plot-structures are the 'Mélusine' plot which tells of an otherworld lady becoming the wife of a mortal man, and the 'three-cornered' plot which has an old man and a young man contending for the hand of a maiden. We have already met with a medieval development of contention between the Daghdha and Aenghus because of the adoption of a trick-story into their context. Such plots must have intruded into the mythology from migratory folklore, because some of their imagery was thought to coincide with the mythic material. The net result of their borrowing, however, was to put that mythic material somewhat out of focus.

As the original mythic format became fudged by these and other extraneous plots, the theme of incest was suggested. It is interesting to note, however, that incest as a motif in the medieval Irish stories concerns the father-daughter format rather than the mother-son one. In one story, for instance, a king called Eochaidh marries a maiden Éadaoin who, unknown to him, is the daughter of himself and his wife Éadaoin. This is significant, for the Eochaidh is elsewhere cited as an alternative name of the Daghdha, and the name Éadaoin ('she who evokes jealousy') is a pseudonym for the goddess of sovereignty. We may consider this as contaminated evidence for what has been said above concerning the renewability of land-goddess personae.
Returning to the idea of the reigning king as ritual 'son' of the divine couple, it has not previously been noticed by researchers that there is in fact a parallel in the Irish sagas to the nomenclature involved in the story of how the Daghdha yielded possession of the tumulus to Aenghus, the Macán Óg. This concerns the well-known situation in the Ulster Cycle, whereby king Conchobhar is given the kingdom by the older occupant Fearghus, who remains in the role of a kind of seneschal or royal advisor. The full name of this latter character is Fearghus mac Ró-Eich (literally 'male vigour son of great horse'). The 'great horse' is well-attested as a symbol of the Daghdha, whose cognomen was Eochaidh ('horseman') or Eochaidh Grian-Éigeas ('Horseman Sun-Seer'). In fact, Fearghus is in one story said to have had a great horse, each mór. This latter recalls how the Gaulish version of the sun-deity Apollo was described as epomaros (literally 'horse-great').
Briefly stated, the designation of the Macán Óg as Aenghus mac an Daghdha ('true vigour son of the good sky-god') parallels in imagery the name Fearghus mac Ró-Eich ('male vigour son of great horse'). The seneschal character in the Ulster Cycle must have been originally known simply as Ró-Each, and his name was extended due to confusion with the full phrase which expressed the role of the incumbent king vis-à-vis him.

The phrase itself, as we may suspect, was detritus from rhetorics used in the inauguration of kings. This interpretation is strengthened by the literal meaning of the name given to the incumbent king in the cycle, Conchobhar ('beloved of warriors'), which reflects the image of the typical Iron Age Celtic king surrounded by his warrior-band.
The upshot of all this is that the rituals associated with the inauguration of early Irish kings was derived from the Celtic 'sacred family' symbolism which we have mentioned. Indeed, in the medieval literature of the Ulster Cycle itself, the patroness of kingship, Macha, races against horses. This is significant, for the name Macha can be shown to be a mere substitution for her earlier designation, which was Mór-Ríoghain. This explains the curious parallels between the Macha of the Ulster Cycle and Rhiannon of Welsh tradition, and indeed their similarities with the Continental Celtic iconography of the horse-goddess Epona. The insular Celts had clearly preserved the respect for horses which resulted from the importance of these animals to the Hallstatt and la Tène chiefs.
Further influence of the 'sacred family' format can be deduced from the tradition of the seer Find (later known in story as Fionn mac Cumhaill), who seems to have been in origin a personification of druid-lore. This Find was intimately associated with the river Bóinn, and we can decipher an earlier outline which had him gain his wisdom from a patron-character called Ruadh Ró-Fheasa ('red one of great knowledge'), which was a descriptive appellative for the Daghdha. The same pattern, therefore, holds true here also, except that in this case it has been adopted by the druids in order to bolster their social image. Evidence could be produced that other gods of skills and of trades, such as Lugh, Goibhniu, Nuadhu, and Dian Cécht, were assimilated to the ancestral deity, though in a more social and less immediate sense.
Veneration for tribal tradition
It is difficult, if not impossible, to recover the personal religious attitudes of ordinary people in pre-Christian Ireland-what solace the individual, whether prosperous or poor, could gain from a perceived relationship with a spiritual world, and what practices were carried out in the context. It can be said in general, however, that cures for sickness and guidance in skills figured prominently, that there was belief in the rationale of magic, and that there was some notion of the continuance of life after death. Space does not permit here a fuller discussion of these and related aspects. What is clear from what we have been saying, however, is that in official culture the fundamental religious belief was concerned with the descent of the tribe from the father-deity, and as a consequence with the veneration of ancestors. Veneration for tribal tradition was proclaimed as the greatest guarantee for human welfare.
The deities themselves were thought of as tribal in culture. Among the Gauls, the term Teutates ('the tribal ones') was used for deities, and in Irish tradition-as we have seen-the gods were referred to as Tuatha Déa Danann ('tribes of the goddess Danu'). It is therefore not surprising to find, in the heroic sagas, the most binding oath takes the form tongu día tonges mo thúath ('I swear by the god by whom my tribe swears'). Various tribes had their own name for their god-a list would include such as Dáire, Lughaidh, Find, Cathaír, Cond, Ailill. Some of these derived from pseudonyms for the Daghdha and from his emanations, some from specific deities of trades or places, others perhaps from legendary accounts of great ancestors. That the image of the ultimate father-deity stood behind them all, however, is strongly suggested by the admonition by St Patrick in his Confessio not to adore the sun in the sky, but to adore Christ instead, 'the true sun'. Indeed, an early legend concerning Patrick has him overcome and convert a great apocryphal pagan called Dáire who, like the Daghdha, has a great cauldron and is lavish with his gifts.

Dáithí Ó hÓgáin is Associate Professor of Folklore at University College Dublin.

Further reading:

D. Ó hÓgáin, The Sacred Isle (Cork 1999).

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Patronage & Devotion in Ancient Irish Religion

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Published in Features, Issue 4 (Winter 2000), Medieval History (pre-1500), Pre-Norman History, Volume 8 Archaeological sites and artefacts represent the only available sources for the pre-Celtic tradition of Ireland, and interpretation of these is a complex and generally risky task.

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Cearta Daonna - Clár 'Suas Linn' do Rang a 3/4

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Cearta Daonna - Clár 'Suas Linn' do Rang a 3/4

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Greannán Gaeilge ón AE faoi shaitilítí

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All u need is space - Spástaighde - EU Bookshop

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Bunachar oifigiúil dátheangach de logainmneacha na hÉireann.

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Mí na Nollag - Uisce - Sampla acmhainní ó na Scoileanna Glasa

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Mí na Nollag - Uisce - Sampla acmhainní ó na Scoileanna Glasa

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Mí na Nollag Dúlra - Nodanna don Ghairdín Scoile

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Mí na Nollag Dúlra - Nodanna don Ghairdín Scoile

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img { opacity:1.0; filter:alpha(opacity=100); /* For IE8 and earlier */ } img:hover { opacity:0.4; filter:alpha(opacity=60); /* For IE8 and earlier */ } Paddy's School Garden How to make a bird-table

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Cásc na nGiúdach

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Chun nótaí an mhúinteora a léamh ní mhór sleamhnáin a íoslódáil

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http://www.logainm.ie/ga/gls/38-cill

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Gluais na bhfocal coitianta i logainmneacha na hÉireann:cill

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Mí Dheireadh Fómhair: Greannán Rama Sita

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Mí Dheireadh Fómhair: Greannán Rama Sita

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Tá féilire ilchreidmheach 2016 - 19 ar fáil anseo

Seo banc acmhainní atá á chur ar fáil do scoileanna ilchreidmheacha. Tiocfaidh tú ar an acmhainn ach brúigh ar an gceann atá uait.

Beidh eolas eile don phobal curtha ar fáil go dátheangach mar gheall ar céard go díreach atá i gceist le 'ilchreidmheachas'.

Seo a leanas acmhainní ar an ábhar:

Tuairisc Ilchreidmheach (scoileanna an Fhorais) - ar fáil

Cur i láthair ar threisiú an éiteas ilchreidmhigh - ar fáil

Féilire samplach trí bliana maidir le hilchreidmheachas - ar fáil

Mise, Tusa, Gach Aon Duine, Clár d'ardranganna sa bhunscoil - ar fáil

Cuaillí Beatha, Clár don seomra ranga - ar fáil

Coinbhinsiún um Chearta an Linbh (Náisiúin Aontaithe), Cáipéis in oiriúnt do dhaltaí - ar fáil

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Tá féilire ilchreidmheach 2016 - 19 ar fáil anseo Seo banc acmhainní atá á chur ar fáil do scoileanna ilchreidmheacha. Tiocfaidh tú ar an acmhainn ach brúigh ar an gceann atá uait. Beidh eolas eile don phobal curtha ar fáil go dátheangach mar gheall ar céard go díreach atá i gceist le 'ilchreidmheachas'.

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Cearta Daonne - Clár chearta Ranganna Naíonán - Rang 2

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Cearta Daonne - Clár chearta Ranganna Naíonán - Rang 2

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 Cearta Daonna - Mise, Tusa, Gach Aon Duine

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 Cearta Daonna - Mise, Tusa, Gach Aon Duine

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Clár Chearta Daonna Ranga 5/6

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Mí Dheireadh Fómhair -  Na Náisiún Aontaithe

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Mí Dheireadh Fómhair -  Na Náisiún Aontaithe