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Castro culture (Galician: cultura castrexa, Portuguese: cultura castreja, Asturian: cultura castriega, Spanish: cultura castreña) is the archaeological term for the material Celtic culture of the northwestern regions of the Iberian Peninsula (present-day northern Portugal and the Spanish regions of Galicia, western Asturias and north western León) from the end of the Bronze Age (c. 9th century BC) until it was subsumed by Roman culture (c. 1st century BC). The most notable characteristics of this culture are: its walled oppida and hill forts, known locally as castros, from Latin castrum "castle"
originally posted by: beansidhe
a reply to: Logarock
Yes, me too - I can't find any other pictures of it though, which is very annoying. Your Basque idea was a good one, and whilst the 'eye idol' stones may look similar, I found something equally interesting.
Castro culture (Galician: cultura castrexa, Portuguese: cultura castreja, Asturian: cultura castriega, Spanish: cultura castreña) is the archaeological term for the material Celtic culture of the northwestern regions of the Iberian Peninsula (present-day northern Portugal and the Spanish regions of Galicia, western Asturias and north western León) from the end of the Bronze Age (c. 9th century BC) until it was subsumed by Roman culture (c. 1st century BC). The most notable characteristics of this culture are: its walled oppida and hill forts, known locally as castros, from Latin castrum "castle"
Castro Culture
This is a better fit in terms of time and location - Galicia is here, and it's a hop, skip and a jump (or a row) over to where the French Pictones were found.
Here's some stones from the area:
Bottom right looks like a double disc, although I can't see it all.
Carnac is famous as the site of more than 10,000 Neolithic standing stones, also known as menhirs. The stones were hewn from local rock and erected by the pre-Celtic people of Brittany. Local tradition claims that the reason they stand in such perfectly straight lines is that they are a Roman legion turned to stone by Pope Cornelius.[1]
The Carnac stones were erected during the Neolithic period which lasted from around 4500 BC until 2000 BC. The precise date of the stones is difficult to ascertain as little dateable material has been found beneath them, but the site's main phase of activity is commonly attributed to c. 3300 BC. One interpretation of the site is that successive generations visited the site to erect a stone in honour of their ancestors.
The Karnak Temple Complex, commonly known as Karnak (/kɑːr.næk/[1]), comprises a vast mix of decayed temples, chapels, pylons, and other buildings. Building at the complex began during the reign of Senusret I in the Middle Kingdom and continued into the Ptolemaic period, although most of the extant buildings date from the New Kingdom.
Recently, Vincent Reddish, Astronomer Royal for Scotland, and Director of the Edinburgh Observatory, 1975-1980, has researched this energy and believes it is a spin torsion field, caused by the rotation of the Earth, Sun, and Moon.
Particularly interested in the standing stones and circles in my area (Crieff, Perthshire, Scotland), I tuned in to one particular standing stone, and, with ever growing astonishment, followed the waves of energy it emitted across the country. It became increasingly obvious that this was the secret of the ancients - they used this natural telluric energy, focusing it in certain places, for their own purposes.
Eventually, I decided to map the patterns of energy around an ancient cup-marked stone in The Sma’ Glen, north of Crieff. This, as it happened, was the key to the whole system of a very large area. Pecked out of the living rock, or on free-standing boulders like this one, carved on walls of sandstone rock like the beautiful engravings at Mauchline, Ayrshire, and Ormaig in Argyllshire, cup-marks have been discovered world-wide and have over one hundred theories as to their purpose.
Above: an enlargement of the circuit around Ben Lawers, showing how the stone circle at Machuim (in red) warps one incoming cup-mark ley into two circuits, which are attracted up and over the hills by two lochs (lakes). This is one of the most important functions of stone circles.
Below: Showing how the cup-mark ley spirals out from both the Foulford Inn cup-marked stone and Machuim stone circle.
Water plays a special part in Hindu mythology, as a boundary between heaven and earth known as tirtha. As manmade tirtha, the stepwells became not only sources of drinking water, but cool sanctuaries for bathing, prayer, and meditation.
originally posted by: beansidhe
This might explain it a bit better. He also notes that the stones are on known fault lines across Scotland (there's about 4, if I recall).
Above: an enlargement of the circuit around Ben Lawers, showing how the stone circle at Machuim (in red) warps one incoming cup-mark ley into two circuits, which are attracted up and over the hills by two lochs (lakes). This is one of the most important functions of stone circles.
Below: Showing how the cup-mark ley spirals out from both the Foulford Inn cup-marked stone and Machuim stone circle.
Twenty-five years ago, I watched a programme on “Tomorrow's World” on the use of divining rods, and, to my absolute amazement, discovered for myself that they really did work. This was to give me an insight into the mysterious energies from standing stones and circles, although I had to walk well over three thousand miles, following the sinuous waves of natural telluric energy (ley lines) which standing stones and other artefacts of the megalithic culture emit - little wonder that archaeologists cannot understand them!
To enlarge upon this, look at the illustration above. This form of energy is attracted to, and centres itself upon, bodies of water, like Loch Tay to the north-east of the cup-marked stone and Loch na Lairaige to the north-west of Machuim stone circle (circle shewn in red).
It also prefers to contour hills, like Ben Lawers, and to complete this circuit in such a hillly district, the designers had to use (or build?) Loch na Lairaige and Lochan Craig na Mhadaidh at the top of the two hill passes (to the east and west of Ben Lawers) to attract the cup-mark leys up and over the hills. (Loch na Lairaige is now a large reservoir). There are many such lochs and smaller lochans at the summit of hill passes on these circuits - is it possible that at least ome of them were also man-made as part of ley line engineering? - entirely possible given their known abilities.
In Water, Stone & Legend - Rock Art of the Klein Karoo, archaeologist Renée Rust and photographer Jan van der Poll trace the relationship of San rock art to shamanistic rituals and to stories and legends that still circulate in the Little Karoo today.
The rock art images located in the Karoo, offer a glimpse of an artistic and spiritual world defined by rain and water sources. Today, stories of strange beings, told as the so-called watermeid legend, provide a link to the rock art of the past.
The mountain ravines and hills of the Klein Karoo are endowed with permanent, deep water holes in what is otherwise a semi-arid region. Rock art sites are mostly found close to these water reservoirs, where, so the elders tell us, mythical creatures - watermeide - live.
The stories told of these creatures are an expression of an ancient knowledge, probably as old as the images on the rock faces.
The /Xam, a now-extinct southern San group, told of 'strings that vibrate' that filled their landscape. These were 'thinking strings', a term used by /Xam informants to describe being part of the landscape or physical environment. The /Xam told of the ringing of these strings in the sky, enabling the shaman, the ritual specialist to communicate.
The significance of water and the choice of rock art imagery depicting these elements suggest a spiritual link to the landscape and the locations of particular rock art sites. This link to landscape is an essential feature of myth and ritual. The endurance of the watermeid legend suggests that the thinking strings are still 'alive' and conveys the significance of the places where the water maidens are 'seen' today.
Stories and myths have life beyond generations, and can take us to a distant time when San artists painted on the rock faces. In southern Africa the reading of rock art is based on a connection between the art and the beliefs and practices that focus on myth, ritual and perceptions of the spirit world.
Rock art imagery shows 'ways of doing' in San religious expression, capturing the ritual practices associated with San spiritual beliefs as well as the physical sensations (for example, feelings of flying or swimming) that accompany these rituals.
The "Watermeid" (or Karoo mermaid) has been an integral part of Karoo folklore for years. Stories passed down from parents and grandparents, warn children not to go near deep pools in case the "Watermeid" drags them in and drowns them. Modern man dismissed these stories, saying these stories began as a way to protect children from the dangers of deep water, until archeologists started finding Khoisan "Rock Art" depicting the Watermeid and even groups of these Karoo mermaids.