Lebor Feasa Runda synopsis

The Lebor FeasaRunda.pdf  Intro

This manuscript recovered by Steven L. Akins  from ex German Reich p.o.w. in america who claimed it had been in possession of the Ahnenerbe SS for over 100 years.  Recently published it  as "The Book of Secret Knowledge".

Lebor is a Frankish word for book, Leabhar is irish for book,  Libor is Latin for Book.

During the early Middle Ages a number of attempts were made by monastic scholars  to record the history and legends that had previously been preserved only by the bards and seannachies (story Reciters)  who committed to memory the folk tales genealogies and Laws, and was the basis of true aristocracy in feudal times. 

 The literature preserved through the efforts of these clerics resulted in a number of manuscripts, of which the Lebor Gábala Érenn (found in both the Book of Fermoy and the Book of Leinster ) appear to have been rewritten by Christian scholars which reduces them to mere poems,  perhaps the most well known examples.

The tendency for Christian scholars to downplay the Pre Christian Beliefs, of the material that they were transcribing in an effort to make it fit more neatly alongside the concocted Biblical history.  Hence the relationships between the numerous figures in these tales, and in some cases their names themselves, have been omitted

An example of this is found where the name of the Gaelic Mother Goddess is concerned. The gods of the Irish mythological cycle are known collectively as the Tuatha Dé Danann, a title which early Christian scholars translated as meaning the “Tribe of [the goddess] Danu.” But failed to illustrate further, or was prevented from doing so by their leaders. 
Here are 2 reference books  if you cant find a hard copies.

Encyclopedia of Ancient Deities By Charles Russell Coulter, Patricia Turner

Vedic Origins of the Europeans: The Children of Danu  by  David Frawley.

Using first the scholarly claim of a Indo-european Tribe of  'Danu', 

Danu (India Vedic) Serpent God, father of Vritra
Dānu, a Hindu primordial goddess, is mentioned in the Rigveda, mother of the Danavas. The word Danu described the primeval waters of the world which this deity  embodied. In the Rigveda (I.32.9), she is identified as the mother of Vrtra, the demonic serpent slain by Indra

As a word for "rain" or "liquid", dānu is compared to Avestan dānu "river", and is embedded in river names like Don, Danube, Dneiper, Dniestr, etc.  There is also a Danu river in Nepal.

Danu is also the partnered to Sun God Bel.
Danh (Africa) God of Unity & Life depicted as a rainbow snake with it tail in its mouth. 
Dana Irish English Welsh Mother Goddess of plenty see  Dôn. She is the equivalent of the Irish Danu and of the Gaulish goddess "whose name is preserved in the river name Danube (Donau)".
Looks like we proved the first Assertation.

The calendar used by the ancients appears to have been based upon both the lunar and the solar year. While the solar year consists of 365 days, a calendar based upon 13 months, each being four weeks or 28 days long, results in a lunar year of 364 days, to which an extra day would be added, making a total of 365 days.

The extra day fell upon Samhain, which was considered to be the time when the old year ended and the new year began, giving rise to the expression “a year and a day,”.
 

This thirteen month calendar would have more easily accommodated the true zodiac consisting of the thirteen constellations through which the sun passes during the year and includes the constellation of Serpentarius or Ophiuchus, the serpent-holder, which we assume was omitted from the zodiac  by the Christian Popes purely out of ignorance on the basis of the biblical nurseyrhyme about adam eve and the serpent. It further exasperates Time, The  thirteenth sign of the zodiac, which falls between the constellations of Scorpio and Sagittarius and lies in the path of the sun from November 30 to December 17, is represented as a man holding a snake, which is a feature common to depictions of the Celtic horned god who is frequently illustrated as holding a serpent in his left hand in archaeological examples such as are found on the first century B.C.

Excerpts. Chapter 3

The Journey of Parthalon ( Hittite Phoenician Scotis King Part Olon)

For three hundred years thereafter did Ireland remain desolate until the coming of Parthalon son of Sera, son of Sru, son of Esru, son of Gaedel Glas, son of Nuil, son of Feinius Farsaid. He came, together with Dalgnat his wife, and their three sons, Slaine, Rudraige and Laiglinne, and their wives with them, who were Nerba, Cichba, and Cerbnad. These and a thousand other followers came with Parthalon to Ireland.

From the land of Scythia they set sail and for a year they voyaged until they reached the land of Greece, thither did they sail westward for a month until they came to Cappadocia, thence for three days more they sailed until they reached Gothia and from there they sailed for another month until they arrived in Spain, from whence they made their way to Ireland and there they landed at Inber Scene. 
 

Among the company that Parthalon brought to Ireland were his ten daughters, Aife, Aine, Adnad, Macha, Mucha, Melepard, Glas, Grenach, Auach and Achanach; and with them their husbands, Aidbli, Bomnad,Ban, Caertin, Echtach, Athchosan, Lucraid, Ligair, Lugaid, and Gerber. 
 

Three Druids did Parthalon bring with him, whose names were Fiss, Eolas and Eochmarc, and three great champions named Milchu, Meran and Muinechan. Seven chief ploughmen did Parthalon bring to Ireland, and these were Totacht, Tarba, Eochar, Aithechbel, Cuaille, Dorcha and Dam; and four oxen named Liac, Lecmag, Imar and Etrigi who first ploughed the soil of Ireland. 
 

And the land of Ireland was divided up into four parts by Parthalon and his sons, and they did clear four plains out of the great forests that grew there, Mag Itha in Laigen; Mag Tuired in Connacht; Mag Li in Ui mac Uais; Mag Ladrand in Dal nAraide. And in that time seven new lakes burst forth in that land, Lough Laighlinne in Ui mac Uais of Breg; Lough Cuan and Lough Rudraige in Ulster; Lough Dechet and Lough Mese and Lough Con in Connacht; and Lough Echtra in Airgialla. 
 

For three years did Parthalon and his people live in peace and prosperity in that land until they were challenged by the Fomoraig, a cruel race of malevolent beings that came forth from over the sea to Ireland from Lochlann and wrought war and pillage upon them. Thus did Parthalon and his men enjoin them at Mag Ithe, in the first battle ever fought in Ireland, and Parthalon slew Cicol chieftain of the Fomoraig, and drove them out of the land. But lo, death came to Parthalon and his people on Senmag, the old plain,  where five thousand men and four thousand women did perish in a single week from a plague that fell upon them on the day of Beltane, and none save one man among them did survive to tell their tale, and he was Tuan son of Starn son of Sera; the nephew of Parthalon.

Chapter Six The Exodus of the Tuatha Dé Danann

Now it came to pass that Iobath, together with his son Baath, of the tribe of Neimheadh, had left Ireland in a journey to the northern land of Lochlann, but in the course of their voyage, their ship was blown astray in a storm that fell upon them at sea, and so their vessel was set adrift until they happened upon the fair and peaceful shores of the Isle of Tir nan’Og. There they were greeted by the Tuatha Dé Danann who welcomed them and bid them to stay on their isle. And in that graceful land Baath and Iobath found a new home and did take wives of the Danann women, and they did learn Druidry, and knowledge, and prophecy, and magic until they were proficient in the arts of sorcery and enchantment. And by the seed of their generation was their blood mingled with that of the gods, so that their progeny dwelt in the land of Tir nan’Og among the Tuatha Dé Danann. Gods were their men of arts and non-gods were their husbandmen. They knew the incantations of Druids, and charioteers, and trappers, and cup-bearers. 
 

Now the Fomoraig learned that mortal men had come to dwell in Tir nan’Og, and their minds were wrought with envy that the Tuatha Dé Danann had given their daughters as wives unto these men. And through their jealousy, the thoughts of the Fomoraig turned to deceiving the gods, that they might lay claim to their isle. Therefore the chiefs of the Fomoraig held council to (pge 21The Lebor Feasa Runda )

decide how they should proceed in their plan, and they resolved to send forth Elatha son of Delbaeth, the most noble prince of their race, to go to Tir nan’Og that he might beget a child by one of the daughters of the Tuatha Dé Danann. And by the spells and enchantment of their Druids, Elatha was transformed into the likeness of a fair-haired handsome warrior, whereupon he went forth in that guise to Tir nan’Og and did lay with Ériu daughter of Fiachna, who begat by him a son named Bres. This brought forth the wrath of Tuireann, that a daughter of the Tuatha Dé Danann had begotten a child who was heir to the prince of the Fomoraig, for such was an abomination to him. And lo, the thunders did gather over the land of Tir nan’Og and lightening bolts did fall forth from the heavens and the whole island began to be shaken by great rumblings of the earth so that the buildings of the cities therein began to crumble and fall, and havocreigned over the land, whereby it was laid waste through wreck and ruin. 
 

Then did Tuireann give dominion over the whole of that island unto Manannan son of Lir, the lord of the waves, so that by his hand it was overcome by a mighty flood and the land of Tir nan’Og disappeared into the depths of the ocean in the space of a single day and night when the waves of the sea overtook it, and for this reason it was thenceforth called Tìr fo Thonn, the ‘Land Beneath the Wave’. Therefore Nuada summoned the Tuatha Dé Danann together in council and besought them to assemble a fleet of ships and in these they departed in haste therefrom with Nuada as their leader. For long they sailed upon the open waters until at last they reached Dobar and Iardobar in the north of Alba and there did they bide for the space of four years before they crossed over unto Ireland, from whence Baath and Iobath had come. And the Tuatha Dé Danann brought with them four wondrous treasures, one from each of their great cities. 
Out of Fálias was brought the Lia Fáil, the Stone of Destiny, which was placed in Tara; it used to roar under every king that would take the realm of Ireland.

Out of Gorias was brought the Slea Luin, the flaming Spear of Lugh; no battle was ever sustained against it, or against the man who held it in his hand. Out of Findias was brought the Claiomh Solais, the shining Sword of Nuada; no one ever escaped from it once it was drawn from its deadly sheath, and no one could resist it.
 Out of Murias was brought the Coire Anseasc, the Cauldron of Dagda; no company ever went away from it unsatisfied.

On the day of Beltane the Tuatha Dé Danann did land upon the shores of Ireland at Tracht Mugha in the province of Ulster. And Eochaid son of Eirc, the King of Ireland, had a vision of their coming which came to him as he slept. And when Eochaid awoke from his dream he was greatly troubled by it and sought counsel from Cesard his Druid. (22 Steven L. Akins )

The Druid asked the king what he had seen in his vision, and Eochaid told him that he had dreamed of a great flock of black birds that came forth from the depths of the ocean and lay siege upon the people of Ireland and brought to them conflict and turmoil and confusion, so that the people were destroyed, yet one of them struck the noblest of the birds and cut off one of its wings. When the king had finished telling of his dream, the Druid told him its meaning, saying that a great host of warriors would come forth from over the sea and that they possessed vast knowledge of sorcery and magical enchantment and that they would conquer Ireland. And when the Tuatha Dé Danann had landed upon the shores of Irelandthey broke apart their ships and burned them, then did they go forth to Brefne in the province of Connacht and made themselves a camp there by the Red Hills of Rian. Contented were they with the land they had come to and they determined that they would make for themselves a new home in it.

Chapter Fourteen The Days and Times of Magical Operation
 

The names given to the thirteen months within the year from its beginning to its end are:

An Dudlachd, Am Faoilteach, An Cial, An Gearran, Am Mairt, An Giblean, An Céitein, An Ogmios,An Iuchar, An Lunasdal, An Sultuine, An Damhair, An Samhainn.

And within these thirteen months are the four seasons:

An Geamhradh, winter; 
An t-Errach, Spring; 
An Samhradh, Summer; 
Am Foghar, Autumn; 
 

each season having a length of ninety-one days, from beginning to end.

(93The Lebor Feasa Runda)

Likewise the moon doth wax and wane thirteen times as the year passeth, so that a name is given to each moon in order of its time and place within the year.

Moon of An Dudlachd is called Gealach Collach, or the ‘Boar Moon’. 
The moon of Am Faoilteach is called Gealach Faol, or the ‘Wolf  Moon’. 
The moon of An Cial is called Gealach Nathair, or the ‘Serpent Moon’. 
The moon of An Gearran is called Gealach Capall, or the ‘Horse Moon’. 
The moon of Am Mairt is called Gealach Fia, or the ‘Deer Moon’.

The moon of An Giblean is called Gealach Sionnach, or the ‘Fox Moon’.

The moon of An Céitein is called Gealach Bradán, or the ‘Salmon Moon’.

The moon of An Ogmios is called Gealach Rea, or the ‘Ram Moon’. 
The moon of An Iuchar is called Gealach Tarbh, or the ‘Bull Moon’. 
The moon of An Lunasdal is called Gealach Fiach, or the ‘Raven Moon’. 
The moon of An Sultuine is called Gealach Seabhac, or the ‘Hawk Moon’. 
The moon of An Damhair is called Gealach Cu, or the ‘Hound Moon’. 
The moon of An Samhainn is called Gealach Cailleach, or the ‘Hag Moon’

As the year dost proceed, the sun traverses a course through the thirteen

constellations which lie in his path, known as the Reithes Grian or ‘Wheel

of the Sun.’ 
During the month of An Dudlachd the sun is to be found in the sign of An Mhéa. 

In the month of Am Faoilteach the sun is in An Sgairp.

During the month of An Cial the sun passeth through An Sealbhóir Nathair.

In the month of An Gearran the sun is found in An Saighead. 
During the month of Am Mairt the sun is in An Pocán. 
In the month of An Giblean the sun passeth through An Uisceadóir. 
During the month of An Céitein the sun is found in Na hÉisc. 
In the month of An Ogmios the sun is in An Rea.

During the month of An Iuchar the sun passeth through An Tarbh. 
In the month of An Lunasdal the sun is found in An Cúpla. 
During the month of  An Sultuine the sun is in An Portán. 
In the month of An Damhair the sun passeth through An Cu. 
And during the month of An Samhainn the sun is found in An Oighbhean.
 

Now each month doth begin with the first day of the week which is ruled

by the god of An Grian, or the sun, so that it is called Dé Bel. 
The second day belongeth to the goddess of An Gealach, or the moon, and her day is

called Dé Danand. 
The third day is named for the god of war, who rulest over the planet An Cosnaighe, and his day is called Dé Nuada. 
The fourth day is named for the god of skill, who rulest over the planet An Budh, and

his day is called Dé Lugh. 
The fifth day is named for the god of thunder, who rulest over the planet An Bliogh, and his day is called Dé Tuireann. 
The sixth day is named for the goddess of fertility, who rulest over the planet An

Ribhinn, and her day is called Dé Brighid. 
The seventh day is named for the god of benevolence, who rulest over the planet An Oiramhan, and this day is called Dé Dagda in his honor. 
 

As each day is named for the deity who rulest over it, on that day is it best to conduct such operations of magic which involve the conjuration of that god or goddess. And let such undertakings as doth pertain unto a good and benevolent purpose be conducted in the midst of the day when the sun is at 94Steven L. Akins

his highest and as the moon is waxing; while such works as have a malevolent

intent be performed when the moon is waning, during the middle of the

night, for at that time are rites of this sort most efficacious. 
 

Every year doth begin and end at Samhain, which is a day belonging to

no month, for the day of Samhain honors Samthainn, the father of the race

of man, who was also called Cerna, the horned herdsman of the gods. For

even as he was sent forth from the Áes Sídhe to ruleth over the realm of the

dead as Donn, the dark one; so too is the day of Samhain set apart from all

other days to mark the death of the old year at the start of An Geamhradh or

Winter, when the new year doth begin.

And it is on the day of Samhain that the door is opened between the world of the living and that of the dead; so that the spirits of the dead come

forth and stir amongst the living. Wherefore it is the most propitious of all

days to conduct operations of magic, especially those that doth concern men’s

fertility and vengeance against one’s enemies, by calling upon the god Cerna

through rites of conjuration.

The beginning of An Errach or Spring is observed on the festival of

Imbolc which is held a week after the start of An Gearran to celebrate the

return of the goddess Brighid to the Áes Sídhe from her sojourn in the

realm of the dead. It is on the day of Imbolc that such magical operations as

concerning affairs of love and women’s fertility are best undertaken through

such conjurations and enchantments as serve to invoke the goddess Brighid.

The beginning of An Samhradh or Summer is marked by the festival of

Beltane which is celebrated in honor of the sun god, Bel, a fortnight after the

beginning of An Ceitein. On this day it is most propitious to conduct such

rituals as concern health, protection and adverting evil by summoning Bel

through invocations and rites of conjuration.

Am Foghar or Autumn is observed to commence on the first day of the

fourth week of the month of An Lunasdal when the festival of Lughnasadh

is held in honor of the god Lugh, to celebrate the first fruits of the harvest

season. On Lughnasadh are such rituals as concerning prosperity, commerce

and the attainment of wealth best performed by means of such incantations

and conjurations that invoke the god Lugh.

Ogham Tables

Chapter Sixteen The Writing called Boibel Loth

The form of letters known as Boibel Loth were created by Gaedel Glas son of Nuil, son of Feinius Farsaid, king of Scythia, who fashioned the language of the Gaedil from the seventy-two spoken tongues of the world; for the Pharaoh Cincris had sent for Nuil, son of Feinius, to come forth into Egypt that he might teach the youths of Egypt all the sciences and languages of the world, even as Nuil had learned them from his father in the great school founded by Feinius, which taught the multiplicity of languages. And so it was in the land of Egypt that Gaedel Glas was born unto Scota, the daughter of the Pharaoh, by Nuil sonof Feinius. The characters of the Boibel Loth were brought forth into Ireland four hundred and forty years thereafter by the descendants of Sru son of Esru, son of Gaedel Glas, when the sons of Mile came to Ireland to avenge the death of Ith son of Breogan.

The letters of the Boibel Loth script have long been used in the working of magic to form lamens or talismans which, by means of conjuration and enchantment, are endowed with great power from the immortal gods. The form of the characters are thus: page 103.

Chapter seventeen The Instruments for the Working of Magic .

The Slea Luin: The Spear of Lugh represents the element of Air, and is symbolized by the Druid’s wand.

For the purpose of magical operations it is made of a wooden rod cut from a hazel tree at sunrise on the morning of the day of Lugh.

Upon its shaft should be inscribed in ogham letters the words: “Slea Luin Lugh;” the uppermost end of it should be fitted with a tip made from a crystal prism, and on the opposite end a lodestone should be affixed to its base; these undertakings being performed while reciting this incantation:

I will rise early on the morning of Dé Lugh, I will chant this charm and spell,

I will go sunwise with my blade To the grove of the ash tree with sure intent.

I will place my left hand to my breast, My right hand to my heart,

I will seek the great power of he Who has knowledge of every skill and art.

I will close my two eyes quickly, As in deep contemplation, moving slowly;

I will stretch my left hand over thither To the trunk of a sapling on yonder side.

I will raise my right hand on high, I will stretch it without halt quickly,

I will bring my blade down hither, Then shall this tree be cut.

I will take up the rod in my right hand, I will lift it three times over my head,

I will seek ruling from the gods, Then verily shall it be empowered.

I will set a stone on its one end, A clear crystal of many facets;

I will inscribe in ogham letters, Words of power upon the shaft.

From noble Esras in the shining city of Gorias Came the Slea Luin wielded by Lugh Lamhfada,

A great treasure of the Tuatha Dé Danann brought forth from Tir nan’Og. All powers of Air commanding, Great virtues of the heavens possessing, Wind and sky hearken to its control, In the name of the eternal Sídhe.

The Claiomh Solais:

The Sword of Nuada is symbolic of the element of Fire and is represented by the ceremonial blade used in magical operations. For this purpose it should be made from a new sword or dagger of fine steel, which has never been used to cut anything. The hilt of the weapon should be made of the wood of the holly tree, upon which shall be inscribed in ogham letters the words “Claiomh Solais Nuada.” If possible the blade should be forged on the day of Nuada by the hand of the officiant himself, but failing this it may otherwise be obtained and consecrated on that day by placing the blade in a fire prepared for this purpose while pronouncing this incantation:

Thou flame grey, slender, curved, Coming from the top pore of the peat,

Thou flame of leaps, breadth, heat, Come not nigh me with thy quips.

Burning steady, gentle, generous, Coming round about my quicken roots,

A fire fragrant, fair, and peaceful, Nor causes dust, nor grief, nor havoc.

Heat, temper my narrow blade, My knife will be new, sharp, clean, without stain,

In the name of Goibniu, master of the forge, Who wrought the weapons of the gods.

From fair Uiscias in the city of Findias Came the Claiomh Solias of Nuada Airged Lamh

Who brought forth the Tuatha Dé Danann When the waves rose over Tir nan’Og.

All powers of Fire compelling, Essence of the blaze possessing,

Flame and spark shall obey its command, In the name of the eternal Sídhe. 
 

The Coire Anseasc:

The cauldron of Dagda represents the element of Water and is symbolized by the ritual cauldron or grail consecrated for use within the sacred space.

To this end the officiant should make or obtain a suitable vessel on the day of Dagda, and upon its surface inscribe in ogham letters the words “Coire Anseasc Dagda.” Thereafter it should be filled with fresh water from a stream while intoning the following invocation:

I will stand upon the plain, Serene and in deep contemplation,

I will chant the rune of consecration, Upon the copious and bountiful cauldron.

For prosperity, for plenty, For knowledge, for wisdom,

For wealth, for contentment, For renewal, for transformation.

The five springs of Mag Mell, Cleansing waters upon thee pour,

To purify thy vessel walls, To sanctify all thou wilt hold.

From Semias in the rich city of Murias Came the Coire Anseasc of Dagda,

Wondrous treasure of the Tuatha Dé Danann Brought forth from Tir nan’Og

All powers of Water commanding, Essence of the wave possessing,

Tide and current shall bow to its rule, In the name of the eternal Sídhe.

The Lia Fáil:

The Stone of Fal symbolizes the element of Earth and in magical rites.

it is represented by a round, flat stone, upon which should be inscribed the design of a pentagram and around this in ogham letters the words “Lia Fáil Oghma.”

It is consecrated on the day of Brighid by covering it with pure salt of the earth while uttering this incantation:

Come I this day to the stone To ask the gods for its consecration,

Upon the bare soil I have placed it, With salt of the earth I have anointed it.

Ernmass of the fertile ground, Mother of all earthly blessing,

Enrich without hesitation all that is placed Upon this stone of humble offering From Morfessa,

in the great city of Fálias, Was brought the Lia Fáil by Oghma

Unto Tara’s Hill when the Tuatha Dé Danann Came forth from Tir nan’Og.

All powers of Earth controlling, Essence of the soil possessing,

Hill and mound shall answer its command, In the name of the eternal Sídhe.

The rest you can find in the book