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Bile mac Breoghain King of Galicia Andalusia Murcia Castile


Preferred Parents:
Father: Breogán Brigus mac Bráth King of Galicia Andalusia Murcia Castile and Portugal, b. 1785 BC in Galicia, Spain   d. 1680 BC in Brigantia, Now Corunna, Galicia, Spain
Mother: Guala Ingen Brathaus , b. 1800 BC in Galicia, Spain   d. DECEASED

Sources:
  1. Title: Legacy NFS Source: Bile - Published information: birth-name: Bile of Gothland
    Note: Published information: birth-name: Bile of Gothland Published information: male
    Page: Migrated from user-supplied source citation: urn:familysearch:source:2037134302
  2. Title: Wikiwand: Bile (Irish legend)
    Publication: Name: https://www.wikiwand.com/en/Bile_(Irish_legend);
    Note: Bilé is a character in the Lebor Gabála Érenn, a medieval Christian history of Ireland and the Irish (or Gaels), and in the genealogies of John O'Hart based on this tradition. He is described as a king of Galicia, an ancestor of the Gaels, the son of Breogan, and the father of Milesius. The Lebor Gabála purports to be an account of the Gaels' descent from Adam through the sons of Noah and how they came to Ireland. The tale relates that the Gaels spent 440 years wandering the Earth and underwent a series of tribulations, loosely based on the tale of the Israelites in the Old Testament.[citation needed] Eventually, the Gaels sailed to Iberia and conquered it. There, one of their leaders, Breogán, founded a city called Brigantia and built a great tower. From the top of the tower, his son Íth glimpses Ireland. The Gaels—including some of Breogán's sons—sailed to Ireland from Brigantia and took it from the Tuatha Dé Danann, the Irish pagan gods. Brigantia likely refers to A Coruña in Galicia (which was then known as Brigantium) and Breogán's tower is likely based on the Tower of Hercules (which was built at A Coruña by the Romans) or the Tower of Babel. The idea that the Irish Gaels came from Iberia may be based on the similarity of the names Iberia and Hibernia and the names Galicia and Gael. Bilé is listed as the father of Fuat, a son who traveled to Inis Magdana, Moagdéda, or Mor-Oc Diada ("Great Young Divine"), an island where no man could tell a lie; Fuat brought a piece of sod from Inis Mor-Oc Diada back to Ireland, which he placed under his seat of judgement, and which turned upside down whenever he spoke a lie.
  3. Title: Personal knowledge of Karen Eddy
  4. Title: Wikiwand: High King of Ireland
    Author: From Wikipedia, the free encyclopedia
    Publication: Name: https://www.wikiwand.com/en/High_King_of_Ireland;
    Note: The High Kings of Ireland (Irish: "Ard-Rí na hÉireann," Irish pronunciation: [ˈa:ɾˠd̪ˠˌɾˠiː n̪ˠə ˈheːrʲən̪ˠ]) were sometimes historical and sometimes legendary figures who had, or who are claimed to have had, lordship over the whole of the island of Ireland. Medieval and early modern Irish literature portrays an almost unbroken sequence of High Kings, ruling from the Hill of Tara over a hierarchy of lesser kings, stretching back thousands of years. Modern historians believe this scheme is artificial, constructed in the 8th century from the various genealogical traditions of politically powerful groups, and intended to justify the current status of those groups by projecting it back into the remote past. The concept of national kingship is first articulated in the 7th century, but only became a political reality in the Viking Age, and even then not a consistent one. While the High Kings' degree of control varied, they never ruled Ireland as a politically unified state, as the High King was conceived of as an overlord exercising suzerainty over, and receiving tribute from, the independent kingdoms beneath him. Sacred High Kings Early Irish kingship was sacred in character. In some early Irish sources, High Kings can gain their power through a marriage to, or sexual relationship with, a sovereignty goddess. The High King is free from blemish, enforces symbolic "buada" (prerogatives) and avoids symbolic "geasa" (taboos). According to 7th- and 8th-century law tracts, a hierarchy of kingship and clientship progressed from the "rí tuaithe" (king of a single petty kingdom) through the "ruiri" (a "rí" who was overking of several petty kingdoms) to a "rí ruirech" (a "rí" who was a provincial overking). (See Rí.) Each king ruled directly only within the bounds of his own petty kingdom and was responsible for ensuring good government by exercising "fír flaithemon" (rulers' truth). His responsibilities included convening its "óenach" (popular assembly), collecting taxes, building public works, external relations, defence, emergency legislation, law enforcement, and promulgating legal judgment. The lands in a petty kingdom were held allodially by various "fine" (agnatic kingroups) of freemen. The king occupied the apex of a pyramid of clientship within the petty kingdom. This pyramid progressed from the unfree population at its base up to the heads of noble "fine" held in immediate clientship by the king. Thus the king was drawn from the dominant "fine" within the "cenél" (a wider kingroup encompassing the noble "fine" of the petty kingdom). The kings of the Ulster Cycle are kings in this sacred sense, but it is clear that the old concept of kingship coexisted alongside Christianity for several generations. Diarmait mac Cerbaill, king of Tara in the middle of the 6th century, may have been the last king to have "married" the land. Diarmait died at the hands of Áed Dub mac Suibni; some accounts from the following century state that he died by the mythic Threefold death appropriate to a sacral king. Adomnán's "Life" tells how Saint Columba forecast the same death for Áed Dub. The same Threefold Death is said in a late poem to have befallen Diarmait's predecessor, Muirchertach macc Ercae, and even the usually reliable Annals of Ulster record Muirchertach's death by drowning in a vat of wine. A second sign that sacred kingship did not disappear with the arrival of Christianity is the supposed lawsuit between Congal Cáech, king of the Ulaid, and Domnall mac Áedo. Congal was supposedly blinded in one eye by Domnall's bees, from whence his byname Cáech (half-blind or squinting), this injury rendering him imperfect and unable to remain High King. The enmity between Domnall and Congal can more prosaically be laid at the door of the rivalry between the Uí Néill and the kings of Ulaid, but that a king had to be whole in body appears to have been accepted at this time. Succession order The business of Irish succession is rather complicated because of the nature of kingship in Ireland before the Norman take-over of 1171. Ireland was divided into a multiplicity of kingdoms, with some kings owing allegiance to others from time to time, and succession rules (insofar as they existed) varied. Kings were often succeeded by their sons, but often other branches of the dynasty took a turn—whether by agreement or by force of arms is rarely clear. Unfortunately the king-lists and other early sources reveal little about how and why a particular person became king. To add to the uncertainty, genealogies were often edited many generations later to improve an ancestor's standing within a kingdom, or to insert him into a more powerful kindred. The uncertain practices in local kingship cause similar problems when interpreting the succession to the high kingship. The High King of Ireland was essentially a ceremonial, pseudo-federal overlord (where his over-lordship was even recognised), who exercised actual power only within the realm of which he was actually king. In the case of the southern branch of the Uí Neill, this would have been the Kingdom of Meath (now the counties of Meath, Westmeath and part of County Dublin). High Kings from the northern branch ruled various kingdoms in what eventually became the province of Ulster. In 1002, the high kingship of Ireland was wrested from Mael Sechnaill II of the southern Uí Neill by "Brian 'Boruma' mac Cennédig" of the Kingdom of Munster. Some historians have called this a "usurpation" of the throne. Others have pointed out that no one had a strict legal right to the kingship and that Brian "had as much right to the high throne as any Uí Neill and... displayed an ability sadly lacking amongst most of the Uí Neill who had preceded him." Brian was killed in the Battle of Clontarf in 1014. Mael Sechnaill II was restored to the High Kingship but he died in 1022. From 1022 through the Norman take-over of 1171, the High Kingship was held alongside "Kings with Opposition." Early Christian High Kings Even at the time the law tracts were being written these petty kingdoms were being swept away by newly emerging dynasties of dynamic overkings. The most successful of these early dynasties were the Uí Néill (encompassing descendants of Niall of the Nine Hostages such as the Cenel Eoghain) who as kings of Tara had been conquering petty kingdoms, expelling their rulers and agglomerating their territories under the direct rule of their expanding kindred since the fifth century. Gaelic and foreign, pagan and Christian ideas were comingled to form a new idea of Irish kingship. The native idea of a sacred kingship was integrated with the Christian idea in the ceremony of coronation, the relationship of king to overking became one of tigerna (lord) to king and imperium (sovereignty) began to merge with "dominium" (ownership). The Church was well disposed to the idea of a strong political authority. Its clerics developed the theory of a high kingship of Ireland and wrote tracts exhorting kings to rule rather than reign. In return the "paruchiae" (monastic federations) of the Irish church received royal patronage in the form of shrines, building works, land and protection. The concept of a high king was occasionally recorded in various annals, such as an entry regarding the death of Máel Sechnaill mac Máele Ruanaid in 862 in the Annals of Ulster which lists him as "rí Érenn uile" (king of all Ireland), a title that his successor Aed Finliath apparently never was granted. It is unclear what political reality was behind this title. Later High Kings By the twelfth century the dual process of agglomeration of territory and consolidation of kingship saw the handful of remaining provincial kings abandoning the traditional royal sites for the cities, employing ministers and governors, receiving advice from an "oireacht" (a body of noble counselors), presiding at reforming synods and maintaining standing armies. Early royal succession had been by alternation between collateral branches of the wider dynasty but succession was now confined to a series of father/son, brother/brother and uncle/nephew successions within a small royal "fine" marked by an exclusive surname. These compact families (the Uí Briain of Munster, the Meic Lochlainn of the North, the Uí Conchobhair of Connacht) intermarried and competed against each other on a national basis so that on the eve of the Anglo-Norman incursion of 1169 the agglomeration/consolidation process was complete and their provincial kingdoms divided, dismembered and transformed into fiefdoms held from (or in rebellion against) one of their number acting as king of Ireland.
  5. Title: Wikiwand: Lebor Gabála Érenn
    Author: From Wikipedia, the free encyclopedia
    Publication: Name: https://www.wikiwand.com/en/Lebor_Gab%C3%A1la_%C3%89renn;
    Note: "Lebor Gabála Érenn" (literally "The Book of the Taking of Ireland"), known in English as "The Book of Invasions," is a collection of poems and prose narratives in the Irish language intended to be a history of Ireland and the Irish from the creation of the world to the Middle Ages. There are a number of versions, the earliest of which was compiled by an anonymous writer in the 11th century. It synthesized narratives that had been developing over the foregoing centuries. The Lebor Gabála tells of Ireland being settled (or "taken") six times by six groups of people: the people of Cessair, the people of Partholón, the people of Nemed, the Fir Bolg, the Tuatha Dé Danann, and the Milesians. The first four groups are wiped out or forced to abandon the island, the fifth group represent Ireland's pagan gods, while the final group represent the Irish people (the Gaels). The "Lebor Gabála" was highly influential and was largely "accepted as conventional history by poets and scholars down until the 19th century." Today, scholars regard the "Lebor Gabála" as primarily myth rather than history, at least until the early medieval period is reached. It was inspired by other medieval Christian pseudo-histories and the story of the Exodus, but it also incorporates some of Ireland's native pagan mythology. Scholars believe the goal of its writers was to provide an epic origin story for the Irish, like that of the Israelites, which reconciled native myth with the Christian view of history. Mark Williams says it was "written in order to bridge the chasm between Christian world-chronology and the prehistory of Ireland." It is suggested, for example, that there are six "takings" to match the "Six Ages of the World." The "Lebor Gabála" usually is known in English as "The Book of Invasions"or "The Book of Conquests," and in Modern Irish as "Leabhar Gabhála Éireann" or "Leabhar Gabhála na hÉireann." Origin and purpose Purporting to be a history of Ireland and the Irish, a critical analysis by Thomas F. O'Rahilly claims the purpose of "Lebor Gabála Érenn" (hereinafter abbreviated as "LGE") was three-fold: "firstly to unite the population by obliterating the memory of previous and different ethnic groups, secondly to weaken the influence of pre-Christian pagan religions by converting their gods into mere mortals, and thirdly to manufacture pedigrees into which the various dynastic groups could conveniently be fitted" It is believed that the writers sought to provide the Irish with an epic written history comparable to that which the Israelites provided for themselves in the Old Testament. This history was meant to fit the Irish into the Christian world-chronology and trace them back to Adam. In doing so, it links them to events from the Old Testament and likens them to the Israelites. Thus we find the ancestors of the Irish enslaved in a foreign land, or fleeing into exile, or wandering in the wilderness, or sighting the "Promised Land" from afar. It also draws upon the pagan myths of Gaelic Ireland but reinterprets them in the light of Christian theology and historiography. Four Christian works in particular seem to have had a significant bearing on the formation of LGE: . St Augustine's "De Civitate Dei" ("The City of God"), (413–426 AD) . Orosius's "Historiae adversum paganos" ("Histories"), (417) . Eusebius's "Chronicon," translated into Latin by St Jerome as the "Temporum liber" (379) . Isidore of Seville's "Etymologiae" ("Etymologies"), or "Origines" ("Origins") (early 7th century) The pre-Christian elements, however, were never entirely effaced. One of the poems in LGE, for instance, recounts how goddesses from among the Tuatha Dé Danann took husbands from the Gaeil when they 'invaded' and "colonized" Ireland. Furthermore, the pattern of successive invasions that LGE preserves is reminiscent of Timagenes of Alexandria's account of the origins of the Gauls of continental Europe. Cited by the 4th-century historian Ammianus Marcellinus, Timagenes (1st century BC) describes how the ancestors of the Gauls were driven from their native lands in eastern Europe by a succession of wars and floods. Numerous fragments of Ireland's mythological history are scattered throughout the 7th and 8th centuries. In his "Lectures on the Manuscript Materials of Ancient Irish History," Eugene O'Curry, Professor of Irish History and Archaeology at the Catholic University of Ireland, discusses various genres of historical tales mentioned in the manuscripts: "The Tochomladh was an Immigration or arrival of a Colony; and under this name the coming of the several colonies of Parthalon of Nemedh, of the Firbolgs, the Tuatha Dé Danann, the Milesians, etc., into Erinn, are all described in separate tales. It is probably from the original records of these ancient stories that the early part of the various Books of Invasions has been compiled." The earliest extant account of the purported history of Ireland is to be found in the "Historia Brittonum," or "History of the Britons," written in Wales in the 9th century. This text gives two separate accounts of early Irish history. The first consists of a series of successive colonizations from Iberia by the pre-Gaelic peoples of Ireland, all of which found their way into LGE. The second recounts the origins of the Gaeil themselves, and tells how they in turn came to be the masters of the country and 'ancestors' of all the Irish. R. A. Stewart Macalister believes that the LGE was a conflation of two independent works: a "History of the Gaedil" (modeled after the history of the Israelites in the Old Testament), and an account of several pre-Gaelic settlements of Ireland (to the historicity of which Macalister gave very little credence). The latter was then inserted into the middle of the other work. Macalister theorized that the quasi-Biblical text had been a scholarly Latin work named "Liber Occupationis Hiberniae" ("The Book of the Taking of Ireland"). These two stories continued to be enriched and elaborated upon by Irish historian-poets throughout the 9th century. In the 10th and 11th centuries, several long historical poems were written that were later incorporated into the scheme of LGE. Most of the poems on which the 11th-12th century version of LGE was based were written by the following four poets: . Eochaidh Ua Floinn (936–1004) from Armagh – Poems 30, 41, 53, 65, 98, 109, 111 . Flann Mainistrech mac Echthigrin (died 1056), lector and historian of Monasterboice Abbey – Poems ?42, 56, 67, ?82 . Tanaide (died c. 1075) – Poems 47, 54, 86 . Gilla Cómáin mac Gilla Samthainde (fl. 1072) – Poems 13, 96, 115 It was late in the 11th century that a single anonymous scholar appears to have brought together these and numerous other poems and fitted them into an elaborate prose framework – partly of his own composition and partly drawn from older, no longer extant sources (i.e., the "tochomlaidh" referred to above by O'Curry), paraphrasing and enlarging the verse. The result was the earliest version of LGE. It was written in Middle Irish, a form of Irish Gaelic used between 900 and 1200. Versions From the beginning, LGE proved to be an enormously popular and influential document, quickly acquiring canonical status. Older texts were altered to bring their narratives into closer accord with its version of history, and numerous new poems were written and inserted into it. Within a century of its compilation there existed a plethora of copies and revisions, with as many as 136 poems between them. Five recensions of LGE are now extant, surviving in more than a dozen medieval manuscripts: . First Redaction (R¹): preserved in "The Book of Leinster" (c. 1150) and "The Book of Fermoy" (1373). . Míniugud (Min): this recension is closely related to the Second Redaction. It is probably older than the surviving MSS of that redaction, though not older than the now lost exemplar on which those MSS were based. The surviving sources are suffixed to copies of the Second Redaction. . Second Redaction (R²): survives in no less than seven separate texts, the best known of which is "The Great Book of Lecan" (1418). . Third Redaction (R³): preserved in both "The Book of Ballymote" (1391) and "The Great Book of Lecan." . O'Clery's Redaction (K): written in 1631 by Mícheál Ó Cléirigh, a Franciscan scribe and one of the Four Masters. Unlike the earlier versions of LGE, this redaction is in Early Modern Irish but was admitted as an independent redaction by Macalister because there are indications that the author had access to sources which are no longer extant and which were not used by the compilers of the other four redactions. The work was compiled in the convent of Lisgool, near Enniskillen. O'Clery was assisted by Gillapatrick O'Luinin and Peregrine O'Clery (Michael O Clery's third cousin once removed, and one of the Four Masters). The following table summarizes the extant manuscripts that contain versions of LGE. Most of the abbreviations used are taken from R. A. S. Macalister's critical edition of the work (see references for details): Sigla Manuscript Location Redactions Notes A Stowe A.2.4 Royal Irish Academy R² A direct and poor copy of D B "The Book of Ballymote" Royal Irish Academy R³ B lost one folio after β, β¹ and β² were derived from it β H.2.4 Trinity College, Dublin R³ A transcript of B made in 1728 by Richard Tipper β¹ H.1.15 Trinity College, Dublin R³ A copy, made around 1745 by Tadgh Ó Neachtáin, of a lost transcript of B β² Stowe D.3.2 Royal Irish Academy R³ An anonymous copy of the same lost transcript of B D Stowe D.4.3 Royal Irish Academy R² E E.3.5. no. 2 Trinity College, Dublin R² F¹ "The Book of Fermoy" Royal Irish Academy R¹ F¹ and F² are parts of ...
  6. Title: Wikiwand: Galicia (Spain)
    Author: From Wikipedia, the free encyclopedia
    Publication: Name: https://www.wikiwand.com/en/Galicia_(Spain);
    Note: Galicia (/ɡəˈlɪʃ(i)ə/; Galician: "Galicia" [ɡaˈliθjɐ] or "Galiza" [ɡaˈliθɐ]; Spanish: Galicia) is an autonomous community of Spain and historic nationality under Spanish law. Located in the northwest Iberian Peninsula, it includes the provinces of A Coruña, Lugo, Ourense and Pontevedra. Galicia is bordered by Portugal to the south, the Spanish autonomous communities of Castile and León and Asturias to the east, the Atlantic Ocean to the west, and the Cantabrian Sea to the north. It had a population of 2,701,743 in 2018 and a total area of 29,574 km2 (11,419 sq mi). Galicia has over 1,660 km (1,030 mi) of coastline, including its offshore islands and islets, among them Cíes Islands, Ons, Sálvora, Cortegada, and the largest and most populated, A Illa de Arousa. The area now called Galicia was inhabited first by humans during the Middle Paleolithic period, and takes its name from the Gallaeci, the Celtic people living north of the Douro River during the last millennium BC. Galicia was incorporated into the Roman Empire at the end of the Cantabrian Wars in 19 BC, and was made a Roman province in the 3rd century AD. In 410, the Germanic Suebi established a kingdom with its capital in Braga (Portugal); this kingdom was incorporated into that of the Visigoths in 585. In 711, the Islamic Umayyad Caliphate invaded the Iberian Peninsula conquering the Visigoth kingdom of Hispania by 718, but soon Galicia was incorporated into the Christian kingdom of Asturias by 740. During the Middle Ages, the kingdom of Galicia was occasionally ruled by its own kings, but most of the time it was leagued to the kingdom of Leon and later to that of Castile, while maintaining its own legal and customary practices and culture. From the 13th century on, the kings of Castile, as kings of Galicia, appointed an "Adiantado-mór," whose attributions passed to the "Governor" and "Captain Genera" of the Kingdom of Galiza from the last years of the 15th century. The Governor also presided the "Real Audiencia do Reino de Galicia," a royal tribunal and government body. From the 16th century, the representation and voice of the kingdom was held by an assembly of deputies and representatives of the cities of the kingdom, the "Cortes" or "Junta of the Kingdom of Galicia." This institution was discontinued forcibly in 1833 when the kingdom was divided into four administrative provinces with no legal mutual links. During the 19th and 20th centuries, demand grew for self-government and for the recognition of the culture of Galicia. This resulted in the Statute of Autonomy of 1936, soon frustrated by Franco's "coup d'etat" and subsequent long dictatorship. After democracy was restored the legislature passed the Statute of Autonomy of 1981, approved in referendum and currently in force, providing Galicia with self-government. The interior of Galicia is characterized by a hilly landscape; mountain ranges rise to 2,000 m (6,600 ft) in the east and south. The coastal areas are mostly an alternate series of "rías" and beaches. The climate of Galicia is usually temperate and rainy, with markedly drier summers; it is usually classified as Oceanic. Its topographic and climatic conditions have made animal husbandry and farming the primary source of Galicia's wealth for most of its history, allowing for a relative high density of population. With the exception of shipbuilding and food processing, Galicia was based on a farming and fishing economy until after the mid-20th century, when it began to industrialize. In 2018, the nominal gross domestic product was €62,900 million, with a nominal GDP per capita of €23,300. Galicia is characterized, unlike other Spanish regions, by the absence of a metropolis dominating the territory. Indeed, the urban network is made up of 7 main cities (the four provincial capitals A Coruña, Pontevedra, Ourense and Lugo, the political capital Santiago de Compostela and the industrial cities Vigo and Ferrol) and other small towns. The population is largely concentrated in two main areas: from Ferrol to A Coruña in the northern coast, and in the Rías Baixas region in the southwest, including the cities of Vigo, Pontevedra, and the interior city of Santiago de Compostela. There are smaller populations around the interior cities of Lugo and Ourense. The political capital is Santiago de Compostela, in the province of A Coruña. A Coruña is the largest city with 213,418 while Vigo, in the province of Pontevedra, is the largest municipality, with 292,817 (2016). Two languages are official and widely used today in Galicia: the native Galician, a Romance language closely related to Portuguese with which it shares the Galician-Portuguese medieval literature; and Spanish, usually known locally as "Castilian." While most Galicians are bilingual, a 2013 survey reported that 51% of the Galician population spoke Galician most often on a day-to-day basis, while 48% most often used Spanish. Due to Galicia's history with mythology, the land has been called "Terra Meiga" (land of the witches/witch(ing) land). Etymology Main article: Name of Galicia The name "Galicia" derives from the Latin toponym Callaecia, later "Gallaecia," related to the name of an ancient Celtic tribe that resided north of the Douro river, the Gallaeci or Callaeci in Latin, or Καλλαϊκoί ("Kallaïkoí") in Greek. These "Callaeci" were the first tribe in the area to help the Lusitanians against the invading Romans. The Romans applied their name to all the other tribes in the northwest who spoke the same language and lived the same life. The etymology of the name has been studied since the 7th century by authors such as Isidore of Seville, who wrote that "Galicians are called so, because of their fair skin, as the Gauls," relating the name to the Greek word for milk. (See the etymology of the word galaxy.) In the 21st century, some scholars have derived the name of the ancient Callaeci either from Proto-Indo-European *kal-n-eH2 "hill," through a local relational suffix -aik-, so meaning "the hill (people)"; or either from Proto-Celtic kallī- 'forest', so meaning "the forest (people)." In any case, "Galicia," being "per se" a derivation of the ethnic name "Kallaikói," means "the land of the Galicians." The most recent proposal comes from linguist Francesco Benozzo after identifying the root "gall-" / "kall-" in a number of Celtic words with the meaning "stone" or "rock," as follows: "gall" (old Irish), "gal" (Middle Welsh), "gailleichan" (Scottish Gaelic), "kailhoù" (Breton), "galagh" (Manx) and "gall" (Gaulish). Hence, Benozzo explains the ethnonym "Callaeci" as being "the stone people" or "the people of the stone" ("those who work with stones"), in reference to the builders of the ancient megaliths and stone formations so common in Galicia. The name evolved during the Middle Ages from "Gallaecia," sometimes written "Galletia," to "Gallicia." In the 13th century, with the written emergence of the Galician language, "Galiza" became the most usual written form of the name of the country, being replaced during the 15th and 16th centuries by the current form, "Galicia." This coincides with the spelling of the Castilian Spanish name. The historical denomination "Galiza" became popular again during the end of the 19th and the first three-quarters of the 20th century, and is still used with some frequency today. The Xunta de Galicia, the local devolved government, uses "Galicia." The Royal Galician Academy, the institution responsible for regulating the Galician language, while recognizing "Galiza" as a legitimate current denomination, has stated that the only official name of the country is "Galicia." History Main article: History of Galicia Prehistory and antiquity Main articles: Atlantic Bronze Age, Castro culture, List of castros in Galicia, and Gallaecia The oldest attestation of human presence in Galicia has been found in the Eirós Cave, in the municipality of Triacastela, which has preserved animal remains and Neanderthal stone objects from the Middle Paleolithic. The earliest culture to have left significant architectural traces is the Megalithic culture, which expanded along the western European coasts during the Neolithic and Calcolithic eras. Thousands of Megalithic tumuli are distributed throughout the country, but mostly along the coastal areas. Within each tumulus is a stone burial chamber known locally as "anta" (dolmen), frequently preceded by a corridor. Galicia was later influenced by the Bell Beaker culture. Its rich mineral deposits of tin and gold led to the development of Bronze Age metallurgy, and to the commerce of bronze and gold items all along the Atlantic coast of Western Europe. A shared elite culture evolved in this region during the Atlantic Bronze Age. Dating from the end of the Megalithic era, and up to the Bronze Age, numerous stone carvings (petroglyphs) are found in open air. They usually represent cup and ring marks, labyrinths, deer, Bronze Age weapons, and riding and hunting scenes. Large numbers of these stone carvings can be found in the Rías Baixas regions, at places such as Tourón and Campo Lameiro. The Castro culture ("Culture of the Castles") developed during the Iron Age, and flourished during the second half of the first millennium BC. It is usually considered a local evolution of the Atlantic Bronze Age, with later developments and influences and overlapping into the Roman era. Geographically, it corresponds to the people the Romans called Gallaeci, which were composed of a large series of nations or tribes, among them the "Artabri," "Bracari," "Limici," "Celtici," "Albiones" and "Lemavi." They were capable fighters: Strabo described them as the most difficult foes the Romans encountered in conquering Lusitania, while Appian mentions their warlike spirit, noting that the women bore their weapons side by side with their men, frequently preferring death to captivity. According to Pomponius Mela all the inhabitants of the coastal areas ...
  7. Title: Wikiwand: Breogán
    Publication: Name: https://www.wikiwand.com/en/Breog%C3%A1n;
    Note: Breogán (also spelled Breoghan, Bregon or Breachdan) is a character in the Lebor Gabála Érenn, a medieval Christian history of Ireland and the Irish (or Gaels). He is described as an ancestor of the Gaels. The Lebor Gabála purports to be an account of how the Gaels descend from Adam through the sons of Noah and how they came to Ireland. It tells us that they spent 440 years wandering the Earth and underwent a series of trials and tribulations, which is based on the tale of the Israelites in the Old Testament. Eventually, they sail to Iberia and conquer it. There, one of their leaders, Breogán, founds a city called Brigantia and builds a great tower. From the top of the tower, his son Íth glimpses Ireland. The Gaels, including some of Breogán's sons, sail to Ireland from Brigantia and take it from the Tuatha Dé Danann, the Irish pagan gods. Brigantia likely refers to A Coruña in present-day Galicia and Breogán's tower is likely based on the Tower of Hercules (which was built at A Coruña by the Romans) or the Tower of Babel. The idea that the Irish Gaels came from Hispania may be based on the similarity of the names Iberia and Hibernia and the names Galicia and Gael. Medieval pseudo-historians made similar claims about other nations based on their names. A similar story about a monk who voyaged to a marvelous island he saw from the top of the tower of Brigantia was written in the first years of the eleventh century in Galicia. The story, preserved in two 14th-century manuscripts, is known as Trezenzonii de Solistitionis Insula Magna ("Trezenzonius' Great Island of the Solstice"). His son was Bile, who was in turn the father of Milesius (also called Míl Espáne, soldier of Hispania or Spain), said to be the ancestor of the Irish people. Although this is generally regarded as myth, the conquering of Ireland by people coming from the Iberian peninsula in prehistoric times fits in with a genetic study conducted in 2006 at Oxford University, which concluded that the majority of people in the British Isles are actually descended from neolithic farmers coming from the coastal north regions of Spain. The Lebor Gabála was a hugely popular and influential work. Galicia itself is sometimes described poetically as the "Home" or "Nation" of Breogán (in Galician, the fogar or nazón de Breogán). The land is so described in the anthem of Galicia, "Os Pinos." A large statue of Breogán stands near the Tower of Hercules in Coruña. In Madrid, Spain's capital, there is a park called Parque de Breogán, named after Breogán.
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